THE
STEWARDS
SUMMONS
;
OR
,
THE
DAY
OF
ACCOVNT
.
MAT.
25.
19.
After
a
long
time
the
Lord
of
those
servants
commeth
and
reckoneth
with
them
.
ROM.
14.
12.
So
then
every
one
of
us
,
shall
give
account
of
himselfe
to
God
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabb
.
1639.
THE
STEWARDS
SVMMONS
.
SERMON
I.
LVKE
16.
2.
Give
an
account
of
thy
Stewardship
,
for
thou
maist
bee
no
longer
Steward
.
IN
the
Chapter
going
before
,
our
blessed
give
an
account
of
their
stewardship
;
that
by
the
consideration
of
Gods
proceeding
in
the
day
of
judgement
,
they
might
know
the
better
how
to
prize
the
remission
of
sinnes
in
the
day
of
grace
;
This
hee
doth
,
by
presenting
to
them
a
Parable
,
of
a
certaine
rich
man
,
that
had
a
steward
who
was
accused
unto
him
,
that
hee
had
wasted
his
goods
,
calleth
him
to
an
account
:
and
to
the
end
that
the
Pharisees
might
not
thinke
that
it
was
a
matter
to
be
jeasted
withall
,
and
that
such
considerations
as
these
were
to
be
slighted
;
hee
telleth
them
,
how
the
unjust
steward
having
receiued
this
summons
and
warning
from
his
Master
,
that
hee
must
come
to
a
reckoning
,
hee
forthwith
for
his
owne
temporall
good
,
casteth
about
that
hee
may
the
better
be
fitted
to
give
up
his
account
:
thereby
teaching
them
,
and
in
them
all
the
world
,
that
if
this
steward
here
,
(
for
his
owne
temporall
benefit
)
was
thus
carefull
to
prepare
himselfe
,
how
much
more
should
they
,
and
every
one
bee
carefull
to
prepare
themselves
for
that
great
day
of
account
,
wherein
God
will
come
to
judge
the
world
,
and
bring
to
light
all
things
that
are
hid
in
darknesse
.
In
these
words
yee
have
two
things
considerable
.
A
Narration
&
An
Application
of
the
Parable
.
The
Narration
is
twofold
.
Of
the
-
Persons
.
-
Proceeding
.
Of
the
Persons
:
in
the
first
verse
.
A
Rich
man
,
and
his
steward
.
Of
the
proceeding
,
in
the
second
verse
,
the
Rich
man
,
upon
the
information
made
against
his
steward
that
hee
had
wasted
his
goods
,
calleth
him
to
an
account
.
Give
an
account
of
thy
stewardship
,
for
thou
maist
bee
no
longer
steward
.
The
steward
(
in
the
third
and
fourth
verses
)
upon
this
summons
falleth
first
to
consult
,
and
after
to
resolve
,
as
wee
shall
see
afterward
.
In
this
verse
then
that
I
have
read
,
you
see
here
is
first
the
Summons
or
warning
.
Give
an
account
.
Secondly
,
the
reason
of
that
Summons
,
for
thou
mayest
bee
no
longer
Steward
.
The
day
is
ended
,
now
give
an
account
of
thy
worke
,
thou
must
goe
out
of
thy
office
,
now
give
an
account
how
thou
hast
behaved
thy selfe
in
thy
office
:
thou
must
be
no
longer
steward
,
therefore
give
an
account
of
thy
stewardship
.
In
the
first
,
the
Summons
and
calling
of
this
Steward
to
an
Account
,
yee
have
cleerely
offered
to
yee
these
two
propositions
,
Considerations
,
or
Conclusions
.
First
;
That
every
man
in
the
world
is
Gods
steward
.
Secondly
;
That
every
one
of
Gods
stewards
must
bee
brought
to
a
reckoning
.
First
(
I
say
)
Every
man
in
the
world
is
Gods
steward
.
If
yee
aske
me
who
it
is
that
is
here
called
a
Steward
?
The
text
tels
yee
,
that
it
is
he
that
must
give
an
account
to
his
Master
.
If
you
aske
me
who
is
the
Master
?
It
is
God
.
If
then
God
be
the
Master
,
and
if
every
man
must
give
an
account
and
reckoning
to
God
,
then
every
man
is
the
Steward
here
intended
in
this
Text.
That
every
man
must
give
a
reckoning
to
God
,
it
appeareth
2
Cor.
5.
10.
Wee
must
all
appeare
before
the
judgement
seat
of
Christ
,
to
give
an
account
of
the
things
wee
have
done
in
this
life
,
whether
they
bee
good
or
evill
.
All
men
:
That
which
is
here
expressed
by
the
Apostle
in
plaine
termes
,
All
men
.
Is
more
parrabollically
and
obscurely
expressed
by
Christ
in
this
word
Steward
.
Give
an
account
of
thy
stewardship
.
So
that
the
Conclusion
remaineth
cleare
,
and
is
directly
gathered
from
the
text
.
That
every
man
in
the
world
is
Gods
steward
.
There
is
no
man
or
woman
in
the
world
,
but
in
some
respect
or
other
,
is
the
steward
here
,
that
must
be
called
to
an
That
every
man
is
a
Steward
,
will
appeare
if
wee
consider
two
things
.
First
,
what
every
man
receiveth
from
God
.
Secondly
,
what
God
expects
from
every
man
.
Man
receiveth
from
God
,
that
which
a
Steward
doth
from
his
Lord
.
God
expects
from
every
man
,
that
which
a
Lord
expects
from
his
Steward
.
First
(
I
say
)
man
receiveth
from
God
that
which
a
steward
Secondly
:
if
wee
consider
what
God
expects
from
men
:
he
expects
First
,
that
they
acknowledge
him
to
be
the
chiefe
,
to
acknowledge
that
they
hold
all
from
him
,
that
they
have
it
not
from
themselves
or
for
themselves
,
this
is
that
which
every
Master
expects
from
him
to
whom
hee
committeth
his
treasure
:
And
this
would
God
have
all
men
doe
.
God
speakes
that
truly
that
Benhadad
spake
proudly
,
and
falsly
to
the
King
of
Israel
:
thy
silver
is
mine
,
and
thy
gold
is
mine
,
and
thy
daughters
and
wives
are
mine
,
and
thy
vineyards
and
thy
orchards
are
mine
.
So
may
God
say
truly
,
All
are
his
,
the
Earth
(
saith
David
)
is
the
Lords
and
the
fulnesse
thereof
.
God
(
as
hee
possesseth
all
things
)
so
hee
letteth
out
parcels
of
his
possessions
to
the
sonnes
of
men
.
To
some
a
larger
portion
of
the
earth
then
to
others
,
yet
they
are
but
Tenants
at
will
;
and
Tenants
upon
certaine
conditions
and
reservations
,
wherein
And
the
first
Condition
,
or
reservation
that
hee
ties
all
his
stewards
unto
is
this
,
that
they
waste
not
his
goods
,
that
they
scatter
them
not
abroad
vainly
or
unprofitably
.
Now
a
man
that
hath
riches
,
if
hee
releeveth
not
the
poore
:
a
man
that
hath
authoritie
,
and
helpeth
not
the
oppressed
;
a
man
that
hath
wisedome
,
and
instructeth
not
the
ignorant
.
In
a
word
,
A
man
that
hath
any
abilities
,
if
hee
be
not
of
use
unto
others
with
it
,
this
man
scattererh
his
Masters
goods
,
and
is
like
that
unprofitable
servant
,
that
hid
his
Talent
in
a
napkin
,
and
therefore
was
bound
hand
and
foot
,
and
cast
into
utter
darknesse
.
This
was
the
accusation
that
was
brought
against
this
steward
here
,
that
hee
had
wasted
the
goods
of
his
Lord
,
that
is
,
that
hee
had
spent
them
vainly
,
he
was
no
honour
to
his
Master
,
there
came
no
profit
to
the
houshold
by
it
.
That
's
the
first
.
The
second
thing
that
this
great
Lord
expects
of
all
his
stewards
is
,
that
as
they
doe
not
scatter
his
goods
,
nor
vainly
waste
these
mine
enemies
that
would
not
that
I
should
reigne
over
them
,
bring
them
hither
,
and
slay
them
before
mee
.
Such
is
the
state
of
all
those
men
that
have
wealth
and
abuse
it
,
consume
it
upon
their
lusts
,
(
as
Saint
Iames
speakes
)
upon
their
pride
,
in
excesse
in
apparell
,
There
is
a
third
thing
that
God
expects
of
all
his
stewards
,
and
Wee
are
all
present
to
heare
what
is
commanded
thee
of
God
.
So
God
Againe
fourthly
.
God
expects
this
from
all
his
stewards
,
that
Hee
sent
his
servants
to
the
husbandmen
,
to
those
to
whom
Hee
was
full
of
wrath
:
and
commeth
upon
the
husbandmen
and
slew
them
.
So
when
God
shall
send
the
poore
to
thee
for
reliefe
,
and
thou
helpest
him
not
:
shall
send
the
ignorant
to
thee
for
instruction
,
and
thou
informest
him
not
:
shall
send
any
one
to
thee
that
may
have
use
of
thy
gifts
and
abilities
,
and
thou
doest
not
imploy
them
that
way
,
thou
deniest
the
great
Lord
the
fruit
of
his
owne
ground
,
and
art
of
the
number
of
those
husband-men
that
must
expect
this
at
his
hands
to
bee
slaine
in
his
wrath
.
Yee
see
the
point
opened
,
that
all
men
are
Gods
stewards
,
both
in
respect
of
what
God
hath
bestowed
on
them
,
and
what
God
doth
expect
from
them
.
I
come
briefly
now
to
make
some
use
of
this
.
Are
all
men
Gods
stewards
?
Then
certainely
there
is
some
There
are
two
things
required
of
every
steward
.
First
a
dispensation
.
Secondly
,
a
right
ordering
of
his
dispensations
.
First
a
Dispensation
.
For
a
steward
yee
know
is
appointed
for
laying
out
,
hee
is
made
for
others
,
not
for
himselfe
,
for
the
good
minister
of
God
for
the
peoples
good
.
Hence
it
is
that
Ministers
are
said
to
be
the
servants
of
the
Churches
.
I
am
a
debtour
(
saith
Paul
)
to
the
Iew
,
and
to
the
Gentiles
,
to
the
Greekes
,
and
to
the
Barbarians
.
worse
then
an
infidell
,
if
hee
provide
not
for
those
of
his
owne
house
.
And
every
other
Christian
(
though
hee
stand
not
in
these
relations
to
others
)
hee
hath
some
gifts
or
other
,
that
are
to
bee
layed
forth
for
the
use
and
advantage
of
others
,
and
every
private
person
in
the
world
,
hee
may
be
of
some
use
or
other
in
the
place
in
which
hee
is
set
.
Hence
it
is
that
the
name
of
Brother
is
common
to
all
Christians
,
and
yee
know
Ioseph
acknowledged
that
hee
was
preferred
to
those
honours
,
and
that
authoritie
and
place
,
for
the
good
of
his
brethren
,
for
his
fathers
house
:
so
should
all
Gods
people
acknowledge
other
Christians
their
brethren
,
and
that
whatsoeuer
parts
they
have
,
they
have
them
for
the
good
of
the
familie
.
Hence
it
is
that
Christians
are
called
members
one
of
another
;
Every
member
is
of
use
to
the
whole
bodie
,
so
must
every
Christian
bee
of
use
to
another
,
to
some
by
the
riches
of
the
body
,
to
some
by
the
riches
of
the
mind
,
to
some
by
the
abilities
of
their
estates
,
every
one
according
to
the
treasure
hee
is
intrusted
with
,
and
the
Talent
that
is
committed
to
him
.
This
is
the
first
thing
,
that
men
must
make
conscience
to
doe
,
to
be
dispencers
of
their
goodnesse
,
of
any
thing
they
have
,
to
bee
communicative
,
to
defuse
and
extend
themselves
to
others
,
as
occasion
shall
bee
offered
.
And
indeed
where
there
is
any
goodnesse
in
a
man
hee
will
expresse
it
this
way
,
by
doing
all
the
good
to
others
he
can
.
Secondly
,
it
is
required
of
a
steward
,
that
hee
consider
of
the
There
be
two
rules
for
that
.
That
hee
dispense
-
faithfully
.
-
wisely
.
Who
(
saith
the
Lord
in
that
12.
Luke
42.
)
is
a
faithfull
and
wise
steward
,
whom
his
Lord
shall
make
ruler
over
his
houshold
,
&c.
Gods
First
,
they
must
be
faithfull
.
Fidelitie
appeares
in
this
,
when
they
have
a
right
End
,
and
a
What
is
the
End
and
rule
of
a
faithfull
steward
in
all
his
dispensations
in
the
house
of
his
Master
?
His
Masters
credit
,
and
his
Masters
will
.
His
masters
honour
,
and
his
Masters
command
.
So
it
must
be
in
the
house
of
God
.
If
wee
would
bee
faithfull
in
our
places
,
let
Gods
glory
be
our
end
,
and
his
Word
our
rule
.
That
is
,
let
a
man
consider
,
what
God
in
his
Word
commands
him
in
such
a
place
,
in
such
a
qualification
,
having
such
indowments
,
such
parts
,
such
abilities
,
and
let
him
dispense
these
by
that
rule
,
according
to
that
command
,
to
the
glory
of
God
that
gave
them
him
.
Thus
was
Moses
a
faithfull
steward
,
faithfull
as
a
servant
in
all
the
house
of
God
,
so
the
Apostle
saith
of
him
.
Heb.
3.
5.
His
Anger
waxed
hot
,
though
hee
was
the
meekest
man
upon
Secondly
.
As
hee
must
be
a
faithfull
steward
in
dispensing
,
so
What
is
the
wisdome
of
Gods
stewards
?
Not
the
wisdome
drawne
from
the
writings
of
Machivile
,
or
the
wisdome
of
the
World
,
or
of
the
flesh
,
for
that
is
enmitie
against
The
word
of
God
(
saith
the
Apostle
)
is
able
to
make
the
man
of
God
wise
to
salvation
:
this
is
the
wisedome
that
Gods
servants
must
expresse
,
and
manifest
in
dispensing
of
their
gifts
,
they
must
be
made
wise
by
the
Word
,
they
must
seeke
wisedome
from
the
Word
the
rule
of
Wisedome
,
from
the
Examples
in
the
Word
,
of
those
that
were
guided
by
the
spirit
of
Wisedome
,
if
they
would
be
wise
stewards
.
They
must
compare
the
precepts
of
the
Word
,
and
the
practise
teaching
and
commanding
his
children
and
his
houshold
to
walke
in
the
way
of
the
Lord
:
Marke
how
other
of
Gods
servants
have
imployed
their
gifts
;
As
Sampson
,
all
his
strength
for
the
Church
:
and
so
Solomon
,
all
his
wisedome
,
and
whatsoever
gift
any
of
them
had
,
they
acknowledged
that
the
talents
that
were
committed
to
them
,
were
for
God
,
and
for
the
service
of
his
Church
,
for
the
furtherance
of
his
glory
in
the
particular
places
that
hee
had
set
them
in
.
I
say
if
men
would
be
wise
stewards
they
must
doe
thus
.
But
I
cannot
stand
upon
this
,
lest
I
bee
prevented
in
that
which
I
most
intend
in
that
that
followeth
.
Yee
have
heard
who
is
the
Steward
:
It
is
Every
one
that
hath
received
any
abilitie
from
God
to
doe
him
seruice
;
God
expects
that
he
should
imploy
that
abilitie
in
his
service
.
Wee
come
now
in
the
second
place
to
consider
the
reckoning
which
every
man
must
make
,
the
account
that
every
man
must
give
of
his
stewardship
.
And
that
(
as
yee
haue
heard
)
is
the
second
point
of
Doctrine
that
offers
it selfe
to
us
out
of
the
first
part
of
the
Text
,
viz.
That
all
Gods
stewards
must
give
a
reckoning
one
time
or
other
unto
God
.
As
every
man
in
the
world
is
Gods
steward
,
so
every
steward
In
opening
of
this
I
will
shew
yee
two
things
.
First
,
I
will
shew
yee
what
time
of
Reckoning
God
hath
with
his
stewards
.
Secondly
,
I
will
shew
yee
why
God
judiciously
proceedeth
in
this
manner
,
called
a
reckoning
or
an
account
.
For
the
first
.
There
are
two
times
of
reckoning
that
God
will
The
first
in
this
life
.
The
second
after
death
.
First
,
hee
calleth
them
to
account
in
this
life
,
while
they
live
-
Word
.
-
Rodde
.
First
by
his
Word
,
hastning
every
man
to
an
Account
by
the
Gospell
,
and
the
Doctrine
of
repentance
.
This
course
God
himselfe
tooke
with
Adam
called
him
to
account
for
his
cariage
in
the
garden
:
where
art
thou
?
who
told
thee
that
thou
wert
naked
?
hast
thou
eaten
of
the
tree
whereof
I
commanded
thee
that
thou
shouldest
not
eat
?
Afterwards
when
God
sent
his
Prophets
into
the
world
,
they
tooke
the
same
course
,
so
Elijah
when
hee
came
to
Ahab
,
hast
thou
killed
,
and
also
taken
possession
?
as
if
hee
Iohn
Baptist
,
when
hee
came
to
the
Pharisees
,
and
those
hard-hearted
sinners
,
hee
calleth
them
to
a
reckoning
,
oh
generation
of
vipers
,
who
hath
warned
yee
to
flee
from
the
wrath
to
come
?
So
Peter
called
those
three
thousand
soules
in
the
2.
Acts
,
to
a
reckoning
for
crucifying
of
Christ
;
him
(
saith
hee
)
who
is
the
Lord
of
life
,
yee
have
taken
,
and
with
wicked
hands
have
crucified
and
slaine
.
And
because
there
are
many
,
that
like
the
Adder
,
stop
their
God
speakes
once
,
yea
twice
,
yet
man
perceiveth
it
not
,
therefore
when
the
Word
doth
not
prevaile
,
God
calleth
them
to
a
reckoning
by
his
rodde
.
Micha
6.
Heare
the
Rodde
,
and
him
that
appointeth
it
,
that
is
:
God
hath
appointed
scourges
and
afflictions
for
men
,
to
awake
them
to
hearken
to
the
voyce
that
calleth
them
to
a
reckoning
.
Now
afflictions
are
outward
or
inward
,
corporall
or
spirituall
.
God
sometimes
calleth
men
to
an
account
by
corporall
afflictions
:
Hee
smiteth
man
(
as
he
saith
)
with
paines
upon
his
bed
,
and
the
multitude
of
his
bones
with
strong
paines
.
What
's
the
reason
of
this
,
but
that
man
may
come
to
this
conclusion
with
himselfe
,
that
hee
may
bring
his
owne
heart
to
a
reckoning
for
his
former
cariage
?
This
is
that
the
Apostle
saith
,
for
this
cause
many
are
weake
and
sickly
among
you
,
and
many
sleepe
:
some
were
taken
with
sicknesse
,
upon
others
there
was
a
consuming
weaknesse
,
and
others
were
strucken
with
death
,
what
is
the
end
that
God
propounds
in
all
this
?
For
this
reason
,
that
wee
should
judge
our selves
,
for
if
wee
judge
our selves
,
wee
shall
not
be
judged
of
the
Lord
,
but
when
wee
are
judged
,
wee
are
chastned
of
the
Lord
,
that
wee
should
not
bee
condemned
of
the
world
.
As
if
hee
should
say
;
God
now
calleth
you
to
a
reckoning
in
this
life
,
to
the
end
you
may
prevent
that
heavy
and
grievous
one
that
comes
after
this
life
.
Againe
,
when
outward
afflictions
prevaile
not
,
God
hath
spirituall
afflictions
to
awaken
m●…n
.
Thus
David
,
when
hee
was
in
a
deepe
sleepe
of
securitie
,
God
awakned
him
with
a
spirituall
judgement
:
see
his
speech
in
the
32.
Psal.
When
I
kept
close
my
sinnes
,
my
bones
were
consumed
,
and
I
roared
for
the
disquietnesse
of
my
soule
;
I
will
confesse
my
transgressions
to
the
Lord
,
and
thou
forgavest
the
iniquitie
of
my
sinne
.
Thus
God
in
this
life
calleth
men
to
a
reckoning
,
sometimes
by
●…he
preaching
of
the
Word
,
sometimes
by
judgements
upon
the
outward
man
,
or
by
terrours
upon
the
soule
.
But
,
if
all
this
prevaile
not
to
make
a
man
reckon
with
himselfe
That
there
is
such
a
Iudgement
to
come
it
appeareth
;
By
the
-
equitite
-
necessitie
of
it
In
respect
of
-
God
.
-
the
Saints
.
-
the
wicked
.
Frst
(
I
say
)
in
respect
of
God
,
there
is
a
necessitie
of
it
.
That
Hee
hath
appointed
a
day
wherein
he
will
judge
the
world
in
righteousnesse
.
And
his
counsell
shall
stand
,
and
hee
will
doe
all
his
pleasure
.
Secondly
,
it
is
necessarie
,
that
Gods
honour
may
be
vindicated
.
Now
things
seeme
to
goe
in
some
confusion
,
and
disorder
in
the
I
have
seene
(
saith
Solomon
)
an
evill
under
the
Sunne
,
that
in
the
place
of
judgement
wickednesse
was
there
,
and
in
the
place
of
righteousnesse
,
that
iniquitie
was
there
;
this
observation
Solomon
makes
,
therefore
I
said
,
God
will
bring
to
judgement
every
thing
,
both
good
and
evill
,
for
there
is
a
time
for
every
worke
,
and
every
purpose
.
God
hath
a
time
to
doe
that
great
worke
that
he
hath
now
purposed
:
What
is
that
worke
?
that
is
,
to
bring
every
worke
to
judgement
,
whether
it
bee
good
or
evill
.
I
say
,
if
wee
consider
this
,
it
is
necessary
that
there
should
come
a
judgement
,
that
shall
set
all
right
againe
.
It
is
necessarie
likewise
in
respect
of
the
Saints
.
The
very
tribulations
of
the
Saints
in
2
Thes.
1.
5.
are
called
Indigma
,
an
evident
demonstration
,
or
a
manifest
token
of
the
righteous
judgement
of
God
.
There
is
a
necessitie
of
it
in
respect
of
them
,
in
two
regards
.
First
,
that
their
innocencie
that
is
traduced
here
may
bee
manifest
.
Iob
,
my
witnesse
is
in
heaven
;
and
saith
Saint
Paul
,
I
care
not
to
bee
judged
of
you
,
or
of
mans
judgement
,
hee
that
judgeth
me
is
the
Lord
.
The
Word
,
in
the
Greeke
is
,
mans
day
;
as
if
hee
should
say
,
Men
have
their
day
here
,
but
God
hath
a
greater
day
after
,
the
Lord
will
judge
in
another
manner
,
and
upon
other
grounds
then
men
doe
.
Secondly
,
it
is
necessary
also
,
that
their
workes
may
be
rewarded
.
When
we
speake
of
reward
,
wee
meane
not
the
reward
of
have
full
measure
,
heaped
up
,
pressed
downe
,
shaken
together
,
and
running
over
.
When
God
shall
make
up
his
jewels
Malac.
3.
)
then
shall
yee
discerne
betweene
the
righteous
and
the
wicked
,
betweene
him
that
serveth
God
,
and
him
that
serveth
him
not
.
Marke
,
yee
shall
discerne
,
God
will
make
it
appeare
to
the
whole
world
,
in
the
day
when
hee
makes
up
his
jewels
,
that
notwithstanding
his
servants
are
despised
and
lie
here
under
divers
pressures
,
yet
that
they
are
a
people
whom
he
delights
in
,
and
accounteth
as
his
treasures
.
Thirdly
,
it
is
necessarie
in
respect
of
the
wicked
too
:
that
is
,
First
,
that
Gods
righteousnesse
may
fully
be
manifested
.
Secondly
,
that
their
unrighteousnesse
may
fully
bee
punished
.
First
,
I
say
,
that
Gods
righteousnesse
may
fully
bee
manifested
,
day
of
wrath
,
and
revelation
of
the
righteous
judgement
of
God
:
As
if
hee
should
say
:
As
God
will
manifest
his
wrath
against
the
vessels
of
wrath
,
so
hee
will
make
it
appeare
to
the
world
,
that
hee
proceedeth
in
a
right
manner
,
and
by
a
right
rule
in
judging
.
For
wee
must
know
,
that
howsoever
God
cannot
bee
unjust
,
and
howsoever
that
the
ungodly
men
in
this
life
contend
with
their
owne
consciences
,
such
is
the
hardnesse
of
their
hearts
,
and
abundance
of
corruption
that
they
would
faine
justifie
themselves
amongst
men
:
and
againe
,
howsoever
it
bee
true
that
the
soule
when
it
is
departed
out
of
the
body
is
under
Gods
particular
judgement
by
an
intelectuall
elevation
of
it
,
that
it
may
receive
the
sentence
of
the
Iudge
,
by
an
illumination
,
and
by
such
a
spirituall
,
and
contemplative
discourse
,
and
observation
,
and
understanding
of
Gods
actions
,
as
that
by
reflection
upon
it selfe
,
it
may
know
it selfe
to
bee
accursed
,
or
acquitted
,
and
accordingly
is
entred
into
the
possession
either
of
happinesse
or
miserie
.
Yet
all
this
is
secret
in
the
world
,
till
the
day
of
Gods
tribunall
come
,
wherein
secret
things
shal
be
made
manifest
,
and
things
that
have
been
done
in
darknesse
,
shall
appeare
before
men
and
Angels
.
Secondly
.
As
Gods
justice
must
be
cleared
,
and
fully
manifested
,
so
the
wicked
and
unrighteous
must
bee
fully
punished
.
The
first
is
,
because
the
wicked
not
only
sinne
in
soule
,
but
in
body
too
,
the
body
hath
beene
the
instrument
of
the
soule
in
sinning
,
and
therfore
it
cannot
serve
the
turne
,
that
the
soule
is
punished
,
and
the
body
lie
in
the
graue
;
no
,
but
those
that
have
joyned
in
sin
,
must
also
joyne
in
punishment
.
Secondly
,
howsoever
the
sinfull
actions
of
the
wicked
are
transcient
,
and
seeme
to
die
with
them
,
yet
in
respect
of
the
contagion
and
evill
effects
,
these
actions
worke
upon
others
,
and
upon
posteritie
by
the
ill
example
of
their
predecessors
,
the
actions
,
I
say
,
of
those
wicked
men
continue
to
the
day
of
Iudgement
.
Thus
wee
shall
see
the
Iewes
in
Ierem.
4●…
.
reuived
the
sinnes
of
their
fathers
.
Our
fathers
(
say
they
)
made
cakes
to
the
Queen
of
heaven
,
and
so
willwee
.
So
the
succeeding
Kings
of
Israel
,
that
went
on
in
the
steps
of
Ieroboam
,
who
made
Israel
to
sin
,
they
continued
the
sin
of
Ieroboam
.
As
long
as
men
go
on
in
the
steps
,
and
sins
of
their
forefathers
the
sins
of
their
forefathers
live
:
so
that
some
mens
sinnes
by
a
continued
imitation
,
are
perpetuated
to
the
day
of
Iudgement
,
therefore
there
must
be
a
judgement
then
,
that
may
fill
up
a
measure
proportionable
to
their
sinne
.
This
was
that
that
Dives
feared
in
Hell
,
and
that
made
him
crie
out
as
hee
did
,
that
one
might
goe
and
tell
his
brethren
upon
earth
,
that
they
might
not
come
into
that
place
;
Why
would
hee
have
them
tell
his
brethren
?
was
there
such
love
to
the
kingdome
of
Christ
in
hell
,
that
Dives
would
have
his
brethren
converted
?
no
such
matter
.
Was
it
love
to
the
soules
of
his
brethren
,
that
hee
would
not
have
them
damned
?
no
such
matter
neither
.
What
then
?
Certainly
it
was
nothing
else
,
but
a
sense
of
his
owne
guilt
,
hee
knew
what
evill
example
hee
had
giuen
,
and
what
a
counseller
hee
had
beene
to
his
brethren
,
and
if
they
should
goe
on
in
his
steps
,
and
their
children
follow
the
same
steps
,
all
this
would
but
adde
to
his
punishment
,
and
torment
in
the
great
day
,
when
soule
and
body
shall
bee
joyned
together
,
to
make
up
the
full
measure
of
their
torment
.
For
this
reason
,
I
say
,
it
is
therefore
necessary
that
there
should
bee
a
judgement
after
this
life
,
at
the
end
of
the
world
.
The
second
thing
remaineth
,
and
that
is
,
why
the
holy
Ghost
expresseth
Gods
proceedings
,
by
way
of
reckoning
,
or
calling
to
an
account
?
What
need
the
Lord
reckon
with
men
,
he
may
proceed
I
answer
;
There
are
foure
things
implied
in
this
,
all
shewing
the
manner
of
Gods
proceedings
,
at
the
day
of
judgement
with
his
stewards
,
that
it
shall
bee
like
the
proceedings
of
a
Master
with
his
seruants
in
an
account
and
reckoning
.
The
first
is
this
,
that
it
shall
bee
a
proceeding
in
particulars
.
Those
that
are
rich
men
,
first
,
how
they
have
gotten
their
estates
,
whether
they
have
built
their
houses
as
a
moth
,
as
Iob
speakes
,
Secondly
,
how
they
have
kept
their
wealth
,
whether
with
the
injurie
of
others
,
with-holding
the
goods
from
the
owners
therof
,
from
the
poore
,
for
I
call
them
in
case
of
want
the
owners
of
their
goods
,
because
God
hath
given
them
to
his
stewards
for
their
sakes
:
therefore
marke
how
Saint
Iames
expresseth
it
,
Goe
to
now
,
yeerich
men
,
weepe
and
howle
,
why
so
?
your
riches
are
corrupted
,
and
your
garments
moth-eaten
,
your
gold
and
silver
is
cankered
,
&c.
As
if
hee
should
say
,
you
have
beene
hoarding
up
your
treasures
,
you
had
rather
bee
laying
of
it
up
,
then
laying
of
it
out
,
and
therefore
because
you
have
not
layed
out
your
estates
for
the
service
of
your
master
,
rust
is
come
upon
your
gold
,
and
the
moth
hath
eaten
into
your
garments
,
yee
have
heaped
treasure
together
for
the
last
day
.
Thirdly
,
how
they
have
spent
what
they
have
had
,
whether
on
their
lusts
or
no
;
Yee
aske
and
have
not
(
saith
Saint
Iames
)
because
yee
aske
amisse
to
spend
it
on
your
lusts
,
so
yee
lay
out
amisse
,
yee
spend
it
on
your
lusts
.
When
men
for
pride
in
apparell
,
for
excesse
at
their
tables
,
for
vaine
buildings
,
for
sinfull
upholding
of
wickednesse
,
for
unnecessary
,
and
injurious
proceedings
in
law
sutes
,
or
in
whatsoever
indirect
course
men
lay
out
their
estates
,
it
is
a
mis-spending
of
their
Masters
goods
.
And
as
hee
that
hath
got
his
wealth
unjustly
,
and
hee
that
keepeth
it
unjustly
,
shall
give
an
account
,
so
hee
that
layeth
it
out
in
a
confused
,
sinfull
,
profuse
way
shall
be
called
to
give
areckoning
for
that
.
And
not
only
for
matter
of
estate
,
but
besides
,
for
matter
of
place
and
authoritie
.
Moses
knew
this
well
enough
,
and
therefore
when
hee
was
to
goe
out
of
the
world
,
hee
first
cleares
all
reckonings
with
the
people
of
Israel
:
I
have
beene
a
Ruler
thus
long
,
let
any
man
come
and
stand
up
and
say
,
I
have
done
him
wrong
:
let
every
man
come
and
cleare
me
this
day
before
the
Lord
,
that
I
have
walked
all
my
life
time
unblameably
,
inoffensively
,
promoting
the
glory
of
God
,
and
suppressing
all
the
evill
that
I
could
with
my
might
:
this
was
the
account
that
Moses
made
with
the
people
of
Israel
before
hee
●…ed
,
that
hee
might
lift
up
his
head
with
comfort
in
the
day
of
the
Lord
.
Thus
it
must
bee
with
you
,
yee
must
give
an
account
of
your
places
.
And
so
for
the
state
of
your
bodies
.
The
health
thou
hast
had
:
how
hast
thou
spent
thy
strength
and
thy
health
?
Marke
the
speech
of
the
Wise
man
to
the
young
man
,
Rejoyce
(
saith
hee
)
in
the
dayes
of
thy
youth
;
as
if
hee
should
say
:
Doe
if
thou
wilt
,
doe
if
thou
dare
,
but
know
that
for
all
these
things
thou
must
come
to
judgement
.
Now
thou
hast
a
great
deale
of
health
,
a
great
deale
of
strength
,
but
hast
thou
beene
the
better
for
Gods
service
?
hast
thou
imployed
it
for
Gods
glory
or
no
?
And
so
for
the
members
of
thy
body
,
thou
must
give
an
account
for
thy
imployment
of
those
instruments
.
Thy
tongue
:
every
idle
word
(
saith
Christ
)
that
men
shall
speake
,
they
shall
give
an
account
of
,
at
the
day
of
judgement
.
If
for
every
idle
word
,
what
then
for
thy
swearing
and
cursing
,
and
lying
?
what
for
the
abundance
of
filthy
obscene
,
and
rotten
communication
that
commeth
out
of
thy
mouth
.
Thou
must
give
an
account
for
thy
tongue
.
And
so
for
every
member
,
and
for
every
sense
,
I
cannot
stand
upon
particulars
.
Thu
must
give
an
account
likewise
for
the
gifts
of
●…y
mind
,
how
thou
hast
imployed
thy
wisedome
and
learning
,
and
experience
,
&c.
For
all
thy
passions
:
hee
that
is
angry
with
his
brother
unadvisedly
,
is
in
danger
of
judgement
.
For
all
the
dispositions
,
and
inclinations
of
thy
heart
,
for
out
of
the
heart
commeth
thefts
and
murthers
,
and
adulteries
.
In
a
word
,
whatsoever
abilitie
thou
hast
,
whereby
thou
mightest
have
beene
beneficiall
,
and
serviceable
to
the
Church
and
Common-wealth
,
thou
must
give
an
account
of
it
in
particular
unto
God
,
hee
will
call
thee
to
a
reckoning
of
every
parcell
by
it selfe
.
The
Master
(
in
the
Gospell
)
that
ga●…
the
talents
to
his
servants
,
hee
called
them
to
an
account
for
every
talent
hee
gave
them
:
so
there
must
bee
a
particular
enumeration
to
God
of
all
those
severall
abilities
where
with
hee
hath
fitted
thee
for
his
service
,
how
thou
hast
behaved
thy selfe
in
matter
of
health
,
and
strength
,
and
time
,
in
thy
sen●…es
,
in
the
members
of
thy
body
,
how
with
thy
mind
,
how
with
the
dispositions
of
thy
soule
,
how
in
all
the
gifts
and
endowments
hee
hath
intrusted
thee
with
,
for
the
service
of
the
Church
and
Common-wealth
.
Secondly
,
it
is
called
a
reckoning
,
because
in
this
reckoning
,
God
will
goe
by
a
method
,
keepe
an
order
,
such
an
order
as
men
I
will
set
thy
sinnes
in
order
before
thee
,
saith
God
in
Psal.
50.
Hee
had
reckoned
them
up
confusedly
here
,
these
things
thou
hast
done
,
but
,
I
will
set
them
in
order
before
thee
.
God
will
observe
such
an
order
,
as
every
thing
shall
have
its
due
place
,
its
due
head
.
In
the
first
place
shall
be
that
Apostacie
,
whereof
all
Adams
posteritie
are
guiltie
.
This
David
saw
,
and
therefore
when
hee
judged
himselfe
,
hee
judged
himselfe
as
one
borne
in
sinne
.
I
was
borne
in
sinne
,
and
in
sinne
hath
my
mother
conceived
mee
.
In
the
next
place
shall
bee
that
concupiscence
,
that
deprava●…n
of
nature
,
from
whence
all
actuall
sinnes
proceed
.
This
Saint
Paul
knew
,
and
therefore
hee
bewaileth
it
as
the
originall
,
and
root
of
Then
all
the
outward
actions
.
Hee
will
begin
first
with
those
against
the
first
Table
,
Atheisme
,
infidelitie
,
prophanenesse
,
contempt
of
God
,
and
his
service
,
neglect
of
his
glory
,
and
the
opportunities
hee
hath
given
us
.
And
●…hen
the
Law
and
the
Gospell
come
together
,
hee
will
proceed
more
severely
,
for
the
sinnes
against
the
Gospell
,
then
the
Law
.
That
is
the
reason
that
our
Saviour
telleth
us
,
that
it
shall
bee
easier
for
Sodome
and
Gomorah
,
then
for
Capernaum
at
the
day
of
Iudgement
.
Why
so
?
Sodome
and
Gomorah
had
the
Law
,
but
Capernaum
had
the
Law
and
the
Gospell
too
:
And
(
saith
the
Apostle
Heb
,
10.
)
If
they
that
obeyed
not
Moses
Law
died
,
of
how
much
sorer
judgement
shall
they
bee
guiltie
of
,
that
disobey
the
Gospel
of
Christ
,
the
law
of
faith
?
Thus
God
will
proceed
.
And
therefore
,
when
yee
would
exercise
repentance
,
follow
Gods
order
,
mourne
more
for
impenitencie
,
and
infidelitie
,
then
It
is
a
grievous
thing
for
a
man
to
be
borne
in
sinne
,
but
to
adde
actuall
sinnes
to
that
,
it
is
more
grievous
.
For
a
man
to
sinne
in
thought
,
and
in
heart
is
grievous
,
but
to
adde
actuall
sinnes
to
those
,
it
is
more
grievous
.
It
is
a
grievous
thing
for
a
man
to
sin
against
righteousnesse
,
to
deale
unjustly
with
men
,
but
to
deale
unrighteously
with
God
in
point
of
his
worship
,
is
more
grievous
.
It
is
a
grievous
sinne
for
a
man
to
disobey
the
law
of
God
,
but
to
disobey
the
law
of
faith
,
to
delay
repentance
,
to
deferre
turning
unto
God
,
is
far
more
grievous
.
Thus
we
should
marke
Gods
order
,
that
hee
will
observe
,
when
he
bringeth
us
to
a
reckoning
.
Thirdly
,
It
is
called
a
reckoning
,
because
God
will
proceed
with
men
at
that
day
(
as
Masters
with
their
servants
)
by
writings
,
Daniel
,
the
booke
was
opened
,
and
in
the
20.
Revel.
there
is
mention
made
of
bookes
that
should
bee
opened
.
God
will
proceed
with
all
his
stewards
,
upon
bookes
that
shall
be
opened
.
The
bookes
are
either
the
booke
of
the
Law
,
that
shewes
what
wee
should
have
done
:
The
words
that
I
speake
(
saith
Christ
)
the
same
shall
judge
you
at
the
last
day
.
And
there
is
one
that
judgeth
you
,
even
Moses
that
is
read
daily
.
And
then
secondly
,
there
is
the
booke
of
Conscience
,
that
shewes
what
wee
have
done
here
:
God
will
put
the
memories
of
men
to
the
taske
,
as
Abraham
did
Dives
,
Sonne
remember
that
thou
in
thy
life
time
hadest
thy
pleasure
.
So
,
remember
that
thou
in
thy
life
time
haddest
riches
,
but
how
didst
thou
imploy
them
?
remember
that
thou
hadest
Authoritie
,
and
office
,
and
place
in
the
Church
or
Common-wealth
,
but
what
service
didest
thou
doe
to
God
?
remember
that
thou
haddest
wisedome
,
and
learning
,
and
knowledge
,
but
what
good
had
the
Church
or
Common-wealth
by
it
?
God
I
say
,
will
put
every
mans
memorie
to
the
taske
,
what
opportunities
are
lost
carelesly
;
nay
,
what
opportunities
he
avoided
wilfully
,
when
hee
might
have
done
God
better
service
,
yet
lest
he
should
bee
disadvantaged
in
his
by-respects
in
the
world
hee
bauked
them
:
remember
this
.
The
sinnes
of
Iudah
(
saith
God
)
are
written
with
a
penne
of
Iron
,
and
with
the
point
of
a
Diamond
,
they
are
graven
upon
the
table
of
their
God
made
him
possesse
the
sinnes
of
his
youth
,
that
there
was
such
abundance
of
guilt
against
him
as
there
was
.
God
will
remember
that
,
that
thou
hast
forgot
;
God
will
proceed
by
bookes
,
and
this
will
cleare
Gods
justice
in
his
proceedings
,
and
make
every
thing
appeare
righteous
in
the
sight
of
men
and
Angels
,
because
every
mans
conscience
shall
testifie
against
himselfe
,
and
therefore
the
mouth
of
all
ungodly
men
shall
be
stopped
at
the
day
of
the
Lord
,
they
shall
have
nothing
to
say
for
themselves
,
why
justice
should
not
proceed
against
them
.
Here
(
will
God
say
)
I
find
so
much
given
to
usurie
;
so
much
gotten
by
usurie
;
so
much
spent
in
vaine
;
so
much
kept
injuriously
from
the
furtherance
of
Gods
worship
,
and
planting
the
gospell
where
it
was
wanting
;
so
much
kept
from
benefitting
the
Church
and
Common-wealth
,
in
publike
,
in
private
;
so
much
from
helping
the
poore
:
here
I
find
it
,
how
comes
it
here
?
was
it
not
written
with
thy
owne
hand
?
was
it
not
thy selfe
that
made
this
impression
upon
thy
conscience
by
thy
owne
guilt
?
What
wilt
thou
say
for
thy selfe
?
hath
any
one
accused
thee
wrongfully
?
hath
any
one
wrote
it
by
mistake
?
No
,
all
is
done
with
thy
owne
hand
,
and
you
cannot
deny
your
owne
hand
writing
,
when
it
is
brought
to
your
face
.
Hath
any
one
had
the
keeping
of
this
booke
of
thy
conscience
?
hast
thou
not
alwayes
had
it
in
thy
owne
possession
?
what
canst
thou
alledge
for
thy selfe
?
I
know
(
beloved
)
and
it
is
true
,
that
there
are
many
other
waies
whereby
ungodly
men
shall
be
accused
at
the
last
day
:
God
himselfe
shall
accuse
thee
,
and
bee
a
swift
witnesse
against
thee
,
the
Saints
shall
accuse
thee
,
wicked
men
shall
accuse
thee
,
the
divels
shall
accuse
thee
:
but
the
maine
proceeding
,
and
that
that
shall
cleare
Gods
justice
,
and
stop
the
mouthes
of
all
ungodly
men
is
this
,
that
the
accusation
is
by
their
owne
hand-writing
,
their
owne
booke
shall
accuse
them
,
that
they
have
wasted
their
Lords
goods
and
mis-spent
them
.
The
fourth
and
last
thing
wherein
this
proceeding
at
the
last
day
,
shall
be
like
a
reckoning
is
this
.
That
there
shall
an
account
to
whom
much
is
given
,
of
them
much
is
expected
,
and
to
whom
little
,
Alas
beloved
,
if
men
consider
,
that
the
more
wealth
,
they
heape
up
,
and
the
more
places
of
authority
,
and
preferments
,
they
have
in
the
world
,
their
accounts
shall
bee
greater
at
the
day
of
the
Lord
,
certainly
it
would
make
them
more
sober
,
and
walke
more
humbly
,
and
watchfully
,
it
would
make
them
so
much
the
more
industrious
,
to
improve
their
talents
,
to
the
best
advantage
of
their
Lord
that
intrusted
them
with
them
.
So
much
for
the
opening
of
the
point
.
I
will
conclude
briefly
with
a
few
usesof
it
.
Yee
see
(
Beloved
)
not
onely
that
all
are
Gods
stewards
,
but
that
all
Gods
stewards
shall
be
brought
to
a
reckoning
,
brought
Is
it
possible
that
there
should
be
a
generation
in
the
world
,
First
,
doe
but
trie
mens
courses
.
What
sinnes
doe
they
most
feare
,
and
most
avoide
?
by
that
yee
shall
know
what
Iudgement
they
feare
,
and
what
they
feare
not
.
They
feare
only
such
sinnes
as
in
the
course
of
justice
,
men
and
their
lawes
take
hold
of
:
such
as
are
only
a
breach
of
the
second
table
.
Men
will
not
be
injurious
to
men
,
lest
men
proceed
in
mans
justice
against
them
.
But
how
commeth
it
to
passe
that
there
is
so
little
regard
of
God
?
of
reverence
of
his
name
?
of
setting
up
his
worship
in
their
houses
,
and
in
their
hearts
?
Certainly
you
doe
not
thinke
that
God
will
be
as
exact
in
his
judgement
,
in
matters
that
concerne
his
own
honour
immediately
,
as
any
man
will
be
in
cases
that
are
brought
before
him
.
Againe
,
doe
not
men
feare
those
outward
actions
which
expose
them
to
the
censure
of
men
on
earth
,
and
unto
punishment
here
▪
But
in
the
meane
time
they
feare
not
evill
affections
,
and
the
motions
of
sinne
in
their
owne
hearts
.
A
man
would
not
bee
tooke
with
open
theft
,
yet
neverthelesse
hee
useth
fraud
,
when
men
cannot
discerne
it
.
A
man
would
not
be
tooke
with
murther
,
yet
neverthelesse
he
is
full
of
malice
,
and
envie
,
and
repining
,
Why
is
this
,
but
because
men
acknowledge
not
a
judgement
to
come
?
They
feare
not
the
judgement
of
God
,
wherein
he
will
bring
the
breaches
of
the
first
Table
to
an
account
,
as
well
as
those
of
the
second
,
and
the
secret
thoughts
,
and
sinnes
of
the
heart
,
to
a
reckoning
,
as
well
as
outward
actions
.
Such
mockers
there
were
in
the
time
of
Saint
Peter
,
against
whom
he
speakes
in
his
second
Epistle
,
and
third
chapter
.
Wee
there
shall
bee
no
Iudgement
.
There
shall
,
saith
the
Apostle
.
How
can
that
bee
?
Have
not
all
things
continued
as
they
were
,
since
the
beginning
of
the
Creation
for
so
many
thousand
yeares
?
And
why
should
we
thinke
that
there
should
come
any
alteration
after
,
more
then
before
?
Yee
are
deceived
(
saith
he
)
all
things
have
not
continued
alike
,
the
world
was
drowned
by
water
.
But
if
they
doe
continue
,
it
is
by
the
word
of
God
,
and
that
Word
that
gave
a
beeing
to
them
,
that
Word
will
put
an
end
to
them
,
God
can
as
easily
by
his
word
destroy
all
things
,
as
by
his
Word
hee
made
all
things
.
But
some
will
say
,
by
what
instrument
will
he
destroy
the
world
?
By
fire
.
How
can
that
be
,
for
that
is
one
of
the
maine
parts
,
the
maine
matter
whereof
things
were
made
,
and
shall
that
be
the
destruction
of
that
whereof
it
is
made
?
Yes
(
saith
the
Apostle
)
All
things
were
made
by
water
too
,
and
yet
they
were
destroyed
by
water
,
and
why
not
then
by
fire
?
But
God
deferreth
the
promise
of
his
comming
?
What
of
that
?
He
putteth
it
not
quite
off
,
though
he
deferre
,
yet
it
is
not
long
with
God
,
for
there
is
no
time
long
to
him
that
is
eternall
:
and
in
that
he
deferreth
,
it
is
that
some
men
may
be
brought
to
salvation
,
and
others
made
inexcusable
.
Thus
the
Apostle
takes
off
all
objections
of
the
Atheists
of
the
world
,
and
sheweth
that
there
shall
be
a
day
of
Iudgement
.
Secondly
,
it
serveth
for
instruction
.
If
there
shall
be
such
a
Who
art
thou
(
saith
the
Apostle
)
that
judgest
thy
brother
?
wee
shall
all
stand
before
the
judgement
seate
of
Iudge
nothing
before
the
time
:
Why
?
for
the
Lord
will
come
,
who
both
will
bring
to
light
,
the
hidden
things
of
darknesse
,
and
will
make
manifest
the
counsels
of
the
hearts
,
and
then
shall
every
man
have
praise
of
God
.
As
if
hee
should
say
;
Thou
art
not
able
to
judge
aright
,
it
may
bee
that
man
that
thou
dispraisest
at
that
day
,
may
find
praise
with
God
.
Secondly
.
Turne
the
judgement
on
thy
owne
heart
,
bee
more
in
judging
of
thy selfe
,
that
thou
mayest
not
bee
judged
of
the
How
shall
that
bee
done
?
There
is
a
double
reckoning
that
every
man
must
undergoe
,
that
will
avoid
this
reckoning
with
God
.
First
,
hee
must
reckon
with
his
owne
heart
.
Secondly
,
with
others
.
First
with
his
owne
heart
.
Every
man
must
take
all
the
advantages
,
and
opportunities
that
God
hath
given
,
to
reckon
with
What
have
I
done
?
Doth
God
smite
thee
with
someafflictions
,
if
with
losses
?
reckon
with
thy
Lament.
3.
39.
Wherefore
is
the
living
man
sorrowfull
?
Man
suffereth
for
his
sinne
,
let
us
search
our
wayes
,
and
turne
againe
to
the
Lord
.
There
are
many
that
thinke
to
out-face
God
,
and
men
,
in
their
sinnes
:
but
know
this
who-ever
thou
art
,
that
if
thou
forbeare
to
reckon
with
thy
owne
heart
,
God
will
assuredly
reckon
with
thee
,
thou
must
reckon
here
,
or
hereafter
,
with
thy selfe
,
or
with
God
:
therefore
saith
David
Psal.
4.
Commune
with
your
owne
hearts
upon
your
Secondly
,
Reckon
with
others
too
.
Let
that
man
that
is
in
Whose
oxe
have
I
taken
?
or
whose
asse
have
I
taken
?
or
whom
have
I
defrauded
?
whom
have
I
oppressed
?
or
of
whose
hand
have
I
received
any
bribe
to
blind
mine
eyes
therewith
?
The
Lord
(
saith
hee
)
is
a
witnesse
that
yee
have
not
found
any
thing
in
my
hand
.
And
not
only
so
,
but
that
they
may
bee
able
to
witnesse
,
that
they
have
beene
great
instruments
of
Gods
glory
,
and
of
the
good
of
others
.
Let
Ministers
reckon
with
the
people
committed
to
their
charge
,
as
Paul
did
,
when
hee
tooke
his
leave
of
the
Ephesians
,
and
was
to
goe
up
to
Ierusalem
;
I
take
you
to
record
this
day
(
saith
he
)
that
I
am
pure
from
the
bloud
of
all
men
,
for
I
have
not
shunned
to
declare
to
you
the
whole
counsell
of
God
,
and
I
have
kept
backe
nothing
that
was
profitable
unto
you
,
but
have
shewed
you
,
and
taught
you
publikely
,
and
from
house
to
house
.
And
because
I
know
that
after
my
departure
,
there
will
somewhat
remaine
to
be
done
,
for
Grievous
wolves
will
enter
in
,
not
sparing
the
flocke
,
therefore
I
will
be
carefull
that
there
be
a
succession
of
faithfull
Ministers
after
me
,
and
therefore
I
give
charge
to
the
rest
that
follow
,
that
they
take
heed
to
themselves
,
and
to
the
flocke
over
which
the
holy
Ghost
hath
made
them
overseers
,
to
feed
the
Church
of
God
,
which
hee
hath
purchased
with
his
owne
bloud
.
Let
Masters
,
reckon
with
their
Families
,
their
servants
and
children
,
whether
they
have
done
their
dutie
as
faithfull
Masters
,
not
only
in
furthering
the
service
of
God
,
but
also
in
furthering
of
them
by
instruction
,
and
example
to
all
good
.
Let
those
that
are
in
a
way
of
traffique
,
learne
to
reckon
with
those
that
they
deale
withall
.
If
thou
hast
wronged
any
by
unjust
gaine
,
thou
must
reckon
with
him
by
restitution
:
there
is
nothing
that
thou
hast
gotten
unjustly
,
for
which
thou
dost
not
reckon
now
,
but
(
as
Saint
Iames
saith
)
at
that
day
shall
eat
thy
flesh
as
it
were
fire
.
Therefore
Zacheus
,
when
salvation
was
brought
to
his
I
have
done
unjustly
,
and
wronged
any
,
I
restore
it
.
Doubtlesse
there
are
many
men
that
cloathe
themselves
in
Sattin
and
Velvet
,
and
abound
in
all
varietie
and
bravery
,
that
would
now
be
houselesse
and
monilesse
,
and
apparellesse
,
it
may
bee
,
if
they
should
make
restitution
of
their
unjust
gaine
.
Well
,
doe
it
,
as
yee
love
your
owne
soules
:
you
shall
reckon
as
you
are
Gods
stewards
with
him
,
how
you
have
come
by
every
penny
that
you
have
in
the
world
,
and
therefore
goe
about
it
now
.
Reckon
with
others
also
for
workes
of
mercie
,
what
thou
hast
beene
wanting
in
to
thy
breth●…en
:
thou
hast
lived
thus
long
in
a
plentifull
estate
,
what
hast
thou
done
with
thy
estate
?
Iesephus
reckons
up
three
severall
tenths
that
were
expected
,
and
exacted
of
the
Iewes
.
Wouldest
thou
bee
lesse
liberall
now
in
the
time
of
the
Gospell
,
then
they
were
under
the
Law
?
Is
God
lesse
mercifull
?
or
hath
he
lesse
interest
in
thy
estate
?
Thou
hast
so
many
thousands
,
What
hast
thou
done
out
of
this
to
releeve
the
poore
?
or
to
set
up
those
in
a
course
of
traffique
,
and
trade
,
that
want
a
stocke
.
Beloved
you
cannot
(
if
you
looke
about
you
)
want
objects
of
mercy
,
and
meanes
to
further
your
reckoning
at
the
day
of
the
Lord
.
And
if
you
would
bee
faithfull
stewards
to
God
say
thus
:
I
have
beene
thus
much
behind-hand
in
paying
the
due
I
owe
to
the
poore
,
to
the
Church
,
&c.
I
will
pay
it
while
I
live
,
and
if
that
bee
not
enough
,
when
I
die
I
will
pay
it
.
But
I
hasten
.
That
is
the
second
thing
,
Let
every
man
reckon
thus
with
his
owne
heart
.
The
third
thing
is
,
the
daily
exercise
of
repentance
upon
the
God
now
(
saith
the
Apostle
)
calleth
all
men
every
where
to
repentance
,
because
hee
hath
appointed
a
day
,
in
which
hee
will
judge
the
world
in
righteousnesse
.
Let
this
then
stirre
us
up
to
repentance
.
God
expects
that
men
should
judge
themselves
now
.
Fourthly
,
If
you
would
stand
at
that
great
day
of
Iudgement
,
when
there
shall
bee
such
an
exact
reckoning
.
Interest
now
your
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
This
was
prefigured
in
the
Mercie-seate
,
that
was
to
bee
compassed
about
with
the
wings
of
the
Cherubins
,
all
covering
the
two
tables
of
the
Testament
,
one
Cherubin
to
looke
toward
another
:
shewing
us
thus
much
,
that
there
is
no
covering
of
ovr
transgressions
committed
against
the
commandements
of
God
,
the
tables
of
the
Testimonie
,
but
by
the
great
Mercie-seate
the
Lord
Iesus
Christ
,
upon
whom
the
Fathers
of
the
times
before
Christ
,
and
Beleevers
since
looke
,
expecting
the
covering
of
the
guilt
of
their
sinnes
from
the
wrath
of
God
by
no
other
meanes
,
but
by
this
propitiatorie
or
Mercie-seate
,
that
covereth
the
Arke
of
the
Testimonie
.
Lastly
,
it
serveth
also
for
instruction
in
another
point
,
that
is
,
that
wee
looke
for
these
things
,
what
manner
of
persons
ought
wee
to
bee
in
all
holy
conversation
and
godlinesse
?
Alas
(
beloved
)
little
doe
you
know
whether
this
be
the
last
Sermon
that
many
of
you
may
heare
,
whether
this
be
the
last
day
wherein
God
will
ever
call
upon
you
to
repent
,
and
amend
your
lives
.
There
shall
be
a
fearfull
dissolution
,
and
destruction
of
all
things
that
you
see
.
There
shall
be
a
naked
appearance
made
before
the
Iudge
at
that
day
of
reckoning
:
let
every
man
therefore
say
within
himselfe
,
How
shall
I
stand
at
that
time
,
at
that
Iudgement
?
All
our
care
should
bee
that
of
the
Apostle
Pauls
,
Whether
wee
be
absent
from
the
body
,
or
present
in
the
body
,
wee
labour
that
wee
may
bee
accepted
of
the
Lord
:
because
there
shall
bee
a
resurrection
from
the
dead
,
both
of
the
just
and
unjust
,
I
exercise
my selfe
to
have
alwayes
a
conscience
void
of
offence
toward
God
,
and
toward
men
.
Looke
to
it
in
your
places
,
and
in
your
hearts
,
that
you
may
have
a
good
conscience
,
void
of
offence
toward
God
and
men
:
for
the
time
shall
come
,
that
nothing
in
the
world
shall
stand
you
in
stead
,
but
a
good
conscience
:
and
if
then
when
the
bookes
are
opened
,
it
be
found
that
your
reckonings
are
even
,
and
the
accounts
cleare
,
betweene
you
and
your
Master
,
by
obedience
and
repentance
,
by
workes
and
by
faith
,
happie
shall
that
servant
bee
,
whom
his
Master
at
that
day
shall
find
so
doing
.
The
last
Vse
,
is
a
use
of
comfort
to
all
the
servants
of
God
.
to
patience
upon
this
very
ground
,
because
the
day
of
the
Lord
draweth
nigh
.
and
bring
their
enterprises
to
passe
,
bee
not
troubled
at
the
matter
.
A
man
doth
not
much
envie
an
enemie
that
is
now
in
prison
,
though
hee
have
some
good
cheare
there
,
though
hee
have
some
friends
,
that
come
and
see
him
there
,
because
hee
knowes
hee
is
but
a
prisoner
,
and
hee
shall
be
brought
out
at
the
Assizes
,
and
then
hee
shall
bee
righted
.
The
world
is
the
common
jayle
,
whereinto
Adam
was
cast
after
hee
had
sinned
,
and
wee
are
all
prisoners
in
this
prison-house
:
the
enemies
of
Gods
glory
,
and
of
his
Church
and
people
,
they
cannot
escape
out
of
this
prison
,
here
they
are
tied
,
Gods
chaines
are
upon
them
,
and
he
will
bring
them
to
an
account
before
his
Iudgement
seate
,
and
that
before
all
men
and
Angels
.
With
these
things
let
us
comfort
and
support
our selves
.
A
word
concerning
the
present
occasion
.
Yee
have
heard
that
all
men
are
Gods
Stewards
:
yee
have
heard
that
God
hath
a
time
,
wherein
hee
will
call
all
his
stewards
to
an
account
:
the
fore-runners
of
this
great
account
,
shall
bee
in
this
life
,
and
after
death
,
when
God
strikes
men
downe
by
death
,
it
is
that
they
may
bee
brought
into
his
presence
,
and
there
receive
the
sentence
,
either
of
absolution
o●…
condemnation
,
as
I
shewed
you
before
concerning
the
soule
of
man
,
in
that
intelectuall
manner
receiving
the
sentence
.
It
is
appointed
to
all
men
once
to
die
,
and
after
that
the
Iudgement
.
You
have
now
a
spectacle
of
mortalitie
before
you
:
one
of
Gods
stewards
tooke
away
,
and
called
by
death
to
give
up
his
account
.
Concerning
whom
,
it
cannot
bee
expected
that
I
should
say
much
,
orany
thing
at
all
,
specially
by
those
that
know
both
the
condition
of
his
living
,
and
of
his
dying
.
For
his
living
.
It
was
not
in
the
Citie
,
but
for
the
most
part
,
it
was
from
us
in
the
Countrey
.
For
his
dying
.
Hee
was
here
but
a
day
or
two
before
hee
was
taken
hence
.
Hee
came
to
the
Citie
in
the
extremitie
of
his
weaknesse
,
and
it
tooke
him
with
some
violence
,
as
the
nature
of
that
disease
,
the
stone
,
is
.
There
was
much
expression
expected
from
him
:
but
it
pleased
God
to
make
a
sudden
change
more
then
wee
looked
for
,
for
(
as
I
said
)
his
disease
seized
on
him
with
such
violence
,
and
extremitie
,
that
he
had
no
space
for
any
thing
but
to
pray
us
,
to
pray
with
him
,
and
for
him
.
That
which
wee
may
learne
from
such
examples
as
these
,
is
this
;
That
wee
therefore
bee
good
stewards
in
the
time
of
our
life
.
Wee
know
not
what
violent
sicknesse
may
seize
upon
us
,
and
how
it
may
dis-inableus
,
to
expresse
our selves
to
men
,
or
to
set
our
reckonings
even
with
God
.
Bee
serious
therefore
in
the
point
,
while
you
have
health
and
strength
.
All
of
you
are
now
called
to
a
reckoning
by
the
preaching
of
the
Word
and
Gospell
,
if
this
will
not
prevaile
,
expect
another
calling
by
sicknesse
,
by
terrours
of
conscience
,
by
death
.
You
are
not
sure
but
that
the
next
calling
may
bee
by
death
,
as
it
was
with
this
our
brother
;
let
mee
put
this
therefore
as
a
remembrance
to
every
one
of
you
,
that
you
behave
your selves
as
dying
daily
;
Remember
thou
art
a
Steward
,
and
must
give
an
account
of
thy
stewardship
.
Alexander
had
his
Remembrancer
.
Saint
Ierome
had
another
Remembrancer
,
Whether
I
eate
or
drinke
(
saith
hee
)
or
whatsoever
I
doe
,
mee
thinkes
I
heare
the
voyce
of
the
last
trumpet
,
and
of
the
Arch-Angell
,
Arise
you
dead
,
and
come
to
judgement
.
Let
mee
now
bee
thy
Remembrancer
.
Remember
thou
art
a
Steward
,
and
that
thou
must
bee
called
to
an
account
of
thy
stewardship
.
When
thou
art
in
holy
duties
,
remember
thou
must
give
an
account
with
what
strength
thou
servest
God
.
When
thou
art
in
businesse
,
in
thy
familie
,
remember
thou
must
give
an
account
how
thou
hast
walked
toward
thy
servants
,
toward
thy
children
,
toward
them
that
God
hath
given
thee
.
Thou
that
hast
an
estate
,
remember
that
thou
must
give
an
account
to
the
great
Lord
,
of
the
getting
,
and
of
the
spending
of
that
estate
.
Thou
that
art
in
places
of
authoritie
over
others
;
remember
thou
must
give
an
account
how
thou
commest
to
them
,
how
thou
hast
behaved
thy selfe
in
them
.
Let
every
one
remember
,
that
hee
must
give
an
account
of
what
service
hee
hath
done
to
his
Master
;
of
what
use
hee
hath
beene
unto
God
,
and
what
to
others
.
The
more
God
hath
beene
glorified
,
and
others
benefited
,
the
more
shall
our
soules
be
comforted
at
that
great
day
of
appearance
,
when
the
least
smile
of
GODS
countenance
,
will
bee
worth
a
thousand
worlds
,
and
the
testimonie
of
a
good
conscience
,
will
bee
preferred
before
all
the
treasures
of
the
Earth
.
FINIS
.
THE
PRAISE
OF
MOVRNING
;
OR
,
MOVRNING
PREFERRED
BEFORE
MIRTH.
I
KING
.
14.
18.
And
they
buried
him
,
and
all
Israel
mourned
for
him
,
according
to
the
word
of
the
Lord
,
which
he
spake
by
the
hand
of
Ahijah
the
Prophet
.
ECCLES.
2.
2.
I
said
of
laughter
thou
art
madde
,
and
of
mirth
,
what
doth
it
?
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
PRAISE
OF
MOVRNING
;
OR
,
MOVRNING
PREFERRED
BEFORE
MIRTH.
SERMON
II.
ECCLESIASTES
.
7.
2.
It
is
better
to
goe
to
the
house
of
mourning
,
then
to
the
house
of
feasting
:
for
that
is
the
end
of
all
men
,
and
the
living
will
lay
it
to
his
heart
.
IN
the
former
Chapter
,
the
Wise
man
had
good
name
,
in
the
first
verse
.
A
good
name
is
better
then
precious
ointment
.
The
second
meanes
is
,
a
good
death
,
the
day
of
death
is
better
than
the
day
of
ones
birth
.
The
third
is
,
a
right
mourning
,
it
is
better
to
goe
to
the
house
of
mourning
,
then
to
the
house
of
feasting
.
Afterward
he
proceedeth
to
other
particulars
.
But
this
he
bringeth
in
upon
the
former
,
to
prevent
an
objection
that
some
might
make
:
for
having
said
that
the
day
of
death
,
is
better
then
the
day
of
ones
birth
;
some
might
object
:
What
goodnesse
can
there
be
in
death
?
as
for
those
that
are
dead
,
they
cease
to
be
,
and
they
that
are
alive
reape
no
benefit
by
it
,
but
mourning
,
and
there
is
little
good
,
little
happinesse
in
this
,
to
exercise
a
mans
thoughts
about
mournfull
objects
;
Yes
(
saith
he
)
it
is
better
to
goe
to
the
house
of
mourning
,
then
to
the
house
of
feasting
,
〈◊〉
the
living
will
lay
it
to
his
heart
.
And
upon
this
he
spendeth
some
time
,
because
naturally
we
are
exceeding
backward
,
to
beleeve
that
it
is
good
for
a
man
to
be
mourning
upon
earth
.
Others
make
the
dependance
of
the
words
thus
;
That
Solomon
having
before
shewed
the
vani●…ie
of
riches
,
he
doth
in
the
six
former
verses
of
this
Chapter
,
preferre
even
death
it selfe
,
before
wealth
〈◊〉
abundance
.
And
he
sheweth
wherein
it
is
better
.
First
in
the
Adjuncts
.
The
Adjunct
of
death
is
mourning
:
the
Adjunct
of
wealth
and
abundance
is
feasting
:
yet
mourning
is
better
then
feasting
.
And
because
it
seemeth
a
Parradox
to
every
naturall
man
,
he
commeth
to
confirme
and
prove
it
.
By
the
Effects
.
In
the
third
verse
;
Sorrow
is
better
then
laughter
,
for
by
the
sadnesse
of
the
countenance
,
the
heart
is
made
better
.
Sorrow
can
doe
that
for
us
that
wealth
cannot
,
it
makes
the
heart
better
.
By
the
different
subjects
in
which
they
are
.
That
same
worldly
mirth
is
in
the
heart
of
fooles
.
In
the
fourth
verse
:
the
heart
of
fooles
,
is
in
the
house
of
mirth
:
but
this
mourning
it
is
in
the
heart
of
the
wise
:
the
heart
of
the
wise
is
in
the
house
of
mourning
.
By
the
Efficient
cause
.
One
cause
of
mourning
is
the
rebukes
of
the
wise
.
In
the
fifth
verse
;
It
is
better
to
heare
the
rebukes
of
the
wise
,
then
for
a
man
to
heare
the
song
of
fooles
.
And
then
in
the
sixth
verse
by
a
Prolepsis
he
prevents
an
objection
that
some
might
make
.
For
whereas
he
had
said
that
mourning
was
better
then
joy
,
some
might
say
.
It
seemeth
otherwise
,
there
is
delight
in
joy
,
there
is
none
in
mourning
.
Hee
telleth
them
that
that
delight
,
it
is
but
a
very
short
delight
,
but
as
the
cracking
of
thornes
under
a
pot
,
it
is
but
vanitie
.
As
the
cracking
of
thornes
under
a
pot
,
so
is
the
laughter
of
a
foole
,
this
also
is
vanitie
.
We
will
not
stand
much
about
the
matter
.
So
many
severall
men
as
handle
this
booke
,
doe
severally
connect
and
joyne
the
words
together
,
according
to
their
owne
conceits
and
opinions
of
them
.
It
is
evident
,
that
in
this
verse
that
I
have
now
read
to
you
,
the
Wise
man
speakes
of
such
a
mourning
,
as
is
occasioned
by
the
death
it
is
better
then
to
bee
in
the
house
of
feasting
.
That
he
speakes
of
such
a
mourning
,
appeares
by
that
which
followeth
:
first
he
saith
,
that
that
is
the
end
of
all
men
,
he
speakes
therefore
of
such
a
mourning
,
as
is
upon
the
end
of
men
,
upon
the
departure
of
men
out
of
this
world
:
and
secondly
he
saith
,
the
living
will
lay
it
to
his
heart
:
hee
speakes
of
such
an
end
of
men
,
as
is
opposite
to
the
life
of
men
.
In
a
word
.
By
the
house
of
mourning
,
he
meaneth
a
house
wherein
some
one
is
dead
,
which
giveth
occasion
to
the
parties
that
dwell
there
,
of
sorrow
and
mourning
for
their
departed
friend
.
It
is
better
to
goe
to
such
a
house
.
By
the
house
of
feasting
,
hee
meaneth
not
onely
such
a
house
wherein
there
is
feasting
,
but
also
all
manner
of
abundance
:
as
commonly
men
shew
their
wealth
in
feasting
.
By
the
end
of
all
men
,
he
meaneth
that
which
the
Schooles
calls
the
end
of
termination
.
Now
there
is
a
twofold
end
of
termination
(
as
they
speake
)
either
Positive
,
or
Privative
.
A
Positive
end
,
as
a
point
is
the
end
of
a
lyne
,
and
an
instant
is
the
end
of
time
:
because
the
lyne
resolveth
it selfe
into
a
point
at
last
,
and
all
time
resolveth
it selfe
at
last
into
an
instant
.
A
Privative
end
,
and
that
is
that
that
causeth
a
cessation
of
beeing
,
that
is
the
end
of
action
,
wherein
all
the
worke
,
and
invention
,
and
enterprizes
of
a
man
cease
.
Of
such
an
end
here
he
speakes
,
such
an
end
of
a
man
as
that
he
ceaseth
to
be
as
he
was
upon
earth
,
and
ceaseth
to
doe
as
he
did
upon
earth
.
By
laying
to
heart
,
he
meaneth
more
then
a
bare
knowing
,
or
a
bare
observing
,
and
taking
notice
of
things
.
There
is
to
be
understood
here
,
a
serious
pondering
,
an
often
considering
of
it
,
as
it
is
said
of
Marie
,
Shee
layed
those
sayings
to
heart
;
and
so
Iacob
,
hee
layed
the
sayings
of
Ioseph
to
heart
.
It
is
such
a
serious
considering
,
and
pondering
,
and
discussing
of
every
thing
,
as
they
may
bring
it
to
some
use
,
may
draw
some
fruit
,
and
benefit
out
of
it
to
themselves
.
So
that
the
summe
and
substance
of
the
words
is
thus
much
;
It
is
a
better
thing
for
a
man
to
bee
conversant
about
the
thoughts
of
death
,
and
to
take
hold
of
all
occasions
that
may
bring
the
serious
consideration
thereof
into
his
heart
,
then
to
delight
himselfe
in
those
worldly
pleasures
,
and
sensuall
delights
,
wherein
for
the
most
part
men
spend
their
lives
.
The
reason
is
,
because
there
is
some
benefit
that
ariseth
thereby
to
the
inward
man
,
some
advantage
gained
to
the
soule
:
whereas
by
the
other
,
there
is
none
at
all
,
there
is
much
hinderance
and
hurt
,
but
no
furtherance
and
benefit
.
The
words
then
you
see
consist
of
a
Proposition
;
And
a
proofe
The
Proposition
.
It
is
better
to
goe
to
the
house
of
mourning
,
then
to
goe
to
the
house
of
feas●…ing
.
The
Confirmation
or
proofe
of
it
,
is
double
;
first
,
because
this
is
the
end
of
all
men
:
secondly
,
because
the
living
will
lay
it
to
his
heart
.
This
latter
part
is
that
which
I
purpose
most
to
insist
upon
.
In
the
former
.
Hee
calleth
the
house
wherein
any
one
dies
,
the
house
of
mourning
.
It
is
better
to
goe
to
the
house
of
mourning
.
Where
you
see
;
That
the
Death
of
men
,
with
whom
we
live
,
is
The
holy
Ghost
would
not
have
described
the
house
wherein
a
man
dies
in
this
manner
,
if
there
were
not
some
equitie
,
and
justice
in
mourning
,
upon
such
an
occasion
.
For
hee
speakes
not
here
(
as
I
conceive
)
only
with
reference
,
and
respect
to
the
common
custome
of
naturall
and
worldly
men
;
but
with
respect
to
the
naturall
disposition
,
and
affection
,
that
is
in
the
heart
of
man
,
and
the
equitie
of
the
thing
.
There
should
bee
mourning
,
and
there
is
in
it
a
just
occasion
,
when
men
are
taken
away
by
death
.
When
Sarah
died
,
the
text
saith
,
that
Abraham
came
to
mourne
for
Sarah
,
and
to
weepe
for
her
.
And
Esau
,
when
he
speakes
of
the
death
of
his
father
Isaac
,
he
calleth
the
time
of
his
death
,
the
time
of
mourning
,
the
dayes
of
mourning
for
my
father
are
at
hand
.
hee
mourned
for
his
father
seven
dayes
.
When
Samuel
was
dead
,
all
the
Israelites
were
gathered
together
,
and
lamented
him
.
When
Iosiah
was
dead
,
there
was
such
a
great
lamentation
for
him
,
that
it
became
a
patterne
of
excessive
mourning
;
In
that
day
there
shall
be
a
great
mourning
in
Ierusalem
,
as
the
mourning
of
Hadadrimmon
in
the
valley
of
Megiddon
.
Our
Saviour
Christ
,
when
he
looked
upon
Lazarus
,
hee
wept
,
because
he
was
dead
.
And
those
Ephesians
,
this
was
it
that
sorrowed
most
of
all
for
the
words
which
S.
Paul
spake
,
that
they
should
see
his
face
no
more
.
I
need
not
stand
upon
the
proofe
of
the
point
.
There
is
great
reason
for
it
.
First
,
if
we
respect
men
in
their
usefulnesse
to
others
.
Secondly
,
because
when
those
that
are
usefull
,
are
taken
away
,
a
man
seeth
some
effects
partly
of
his
owne
guilt
,
and
partly
of
Vpon
these
occasions
and
grounds
,
the
servants
of
God
have
reflected
upon
themselves
,
seeing
the
death
of
others
,
that
are
neere
,
and
deare
unto
them
,
and
have
drawne
from
thence
,
matter
and
cause
of
mourning
.
Nay
,
it
is
a
thing
that
the
Lord
lookes
for
:
Thou
hast
smitten
them
,
and
they
have
not
grieved
.
When
God
takes
away
any
that
are
usefull
to
us
,
there
is
a
smiting
,
and
a
correction
in
it
,
even
to
those
that
live
,
to
those
that
were
intimate
and
inward
with
him
,
and
God
expects
that
men
should
mourne
,
and
grieve
for
it
.
I
briefly
note
this
(
for
I
intend
not
to
stand
upon
it
)
against
that
But
it
will
be
objected
.
We
are
bid
to
mortifie
our
earthly
affections
;
I
answer
briefly
.
The
Scripture
indeed
biddeth
us
mortifie
our
not
to
mourne
as
men
without
But
I
briefly
passe
this
,
intending
not
to
insist
upon
it
,
only
by
occasion
,
because
Solomon
makes
the
place
where
any
die
,
the
house
of
mourning
.
Wee
come
now
to
the
proofe
of
the
point
,
why
going
to
the
house
of
mourning
,
taking
these
occasions
to
affect
our
hearts
,
is
better
then
to
goe
to
the
house
of
feasting
,
then
to
take
occasions
of
delighting
our selves
in
outward
things
.
What
's
the
reason
?
It
is
double
.
First
,
This
is
the
end
of
all
men
.
What
is
the
end
of
all
men
?
The
house
of
mourning
.
That
which
he
meaneth
by
the
house
of
mourning
here
,
is
that
which
he
calleth
the
end
of
all
men
,
that
which
putteth
an
end
to
all
men
,
and
to
their
actions
upon
earth
,
and
that
is
Death
.
So
that
the
maine
point
,
that
in
this
place
the
wise
man
intendeth
,
is
but
thus
much
,
I
will
deliver
it
in
the
very
words
of
the
Text
,
we
need
not
varie
from
them
at
all
.
Death
is
the
End
of
all
men
.
Death
is
that
which
every
man
must
expect
,
to
be
the
end
of
I
will
give
you
but
two
places
of
Scripture
,
that
include
all
men
in
Death
.
One
in
Iob
third
,
from
the
fourteenth
verse
,
to
the
20.
verse
of
that
Chapter
,
Iob
sheweth
there
how
Death
is
the
End
of
all
men
,
he
beginneth
with
the
Kings
and
Counsellers
of
the
Earth
,
with
Princes
and
great
warriours
,
and
descendeth
afterward
to
prisoners
and
meane
persons
,
to
labourers
,
to
servants
,
to
small
and
great
,
all
(
saith
he
)
lie
downe
in
the
dust
,
and
goe
to
the
place
of
silence
.
The
other
place
is
in
Zachar.
1.
5.
Your
fathers
where
are
they
?
and
the
Prophets
,
doe
they
live
for
ever
?
That
is
,
looke
to
all
your
forefathers
,
Abraham
,
Isaac
,
and
Iacob
,
and
the
rest
,
or
those
Fathers
that
disobeyed
the
word
of
Prophesie
(
which
indeed
is
the
principall
thing
here
intended
)
all
these
Ancient
persons
they
are
dead
;
or
as
S.
Peter
speakes
,
of
those
that
were
disobedient
in
the
dayes
of
Noah
,
they
are
in
prison
,
they
are
in
the
grave
:
yea
,
and
the
Prophets
too
,
that
preached
to
you
,
they
are
dead
:
the
generations
before
you
,
both
of
Prophets
and
people
,
are
all
dead
.
You
see
then
,
that
Death
is
the
common
condition
of
all
men
.
Kings
and
Subjects
,
Prophets
and
people
,
this
is
the
last
thing
that
shall
be
said
of
them
all
,
they
are
dead
.
And
it
must
be
so
;
First
in
regard
of
Gods
decree
.
It
is
that
Secondly
,
in
regard
of
that
matter
whereof
all
men
are
made
,
Dust
thou
art
,
and
to
dust
thou
shalt
returne
.
Your
remembrances
(
saith
Iob
)
are
like
unto
ashes
,
and
your
bodies
,
to
bodyes
of
clay
.
How
easie
is
it
for
the
wind
to
blow
away
ashes
?
for
a
potter
to
breake
in
pieces
a
vessell
of
clay
?
so
easie
it
is
to
put
an
end
to
the
memories
,
and
bodies
of
men
,
they
are
but
ashes
and
clay
.
Thirdly
,
in
regard
that
every
man
hath
in
him
,
that
that
is
the
So
then
.
Looke
to
Gods
decree
,
that
is
,
All
men
shall
die
.
Looke
to
the
matter
whereof
every
man
is
made
;
that
is
,
a
decaying
dying
substance
.
And
looke
to
the
cause
of
death
in
all
men
,
that
is
sinne
.
If
any
man
can
either
escape
Gods
decree
,
or
bring
a
man
that
is
not
made
of
such
a
mouldring
matter
,
or
produce
,
and
shew
a
man
that
hath
no
sinne
in
him
:
then
you
may
shew
a
man
that
shall
not
die
:
but
till
then
this
conclusion
remaineth
,
that
the
wise
man
setteth
downe
,
this
is
the
end
of
all
men
,
that
they
shall
die
.
But
here
it
will
be
objected
;
Wee
find
some
men
that
did
not
Enoch
,
that
he
was
translated
,
that
hee
should
not
see
death
,
Heb.
11.
5.
And
of
Elijah
,
that
he
went
up
by
a
whirle-wind
into
heaven
in
a
chariot
of
fire
.
2
King
.
2.
11.
These
men
did
not
die
.
To
this
,
I
answer
briefly
.
Particular
and
extraordinary
examples
,
But
secondly
we
answer
.
They
had
that
that
was
in
stead
of
Death
to
them
,
some
change
,
though
they
did
not
die
after
the
that
those
that
are
alive
shall
be
caught
up
,
and
changed
,
in
the
twinckling
of
an
eye
;
there
shall
be
a
sudden
,
and
almost
undiscernable
,
unperceivable
change
,
which
shall
be
to
them
in
stead
of
death
.
But
it
will
be
objected
further
.
There
is
a
promise
made
in
Ioh.
11.
That
those
that
believe
shall
never
die
.
To
this
I
answer
with
that
common
distinction
;
There
is
a
twofold
death
,
which
the
Scripture
calleth
,
the
first
and
the
second
first
death
,
is
the
death
of
the
body
,
that
ariseth
from
a
dis-junction
,
and
separation
of
the
body
from
the
soule
;
And
there
is
a
second
death
,
that
ariseth
from
the
dis-junction
,
and
separation
of
the
soule
from
God
.
The
first
death
,
is
no
death
properly
,
the
second
death
is
that
which
is
truly
Death
:
and
so
they
shall
not
die
.
A
man
may
have
a
body
separated
from
the
soule
,
and
yet
not
his
soule
separated
from
God
,
nor
himselfe
from
Christ
.
Who
shall
separate
us
from
the
love
of
God
in
Christ
?
neither
life
,
nor
death
,
nor
principalities
nor
powers
,
&c.
Death
you
see
shall
not
bee
able
to
separate
us
from
God
:
it
cannot
separate
the
soule
:
Nay
,
it
doth
not
separate
the
body
from
Christ
:
the
body
remaineth
a
member
of
Christ
,
as
well
while
it
is
still
in
the
grave
,
as
before
:
God
is
not
the
God
of
the
dead
,
but
of
the
living
,
saith
Christ
,
Mat.
22.
widow
that
lived
in
pleasures
,
while
she
lived
,
she
was
dead
;
and
the
Church
of
Sardis
,
had
a
name
to
live
,
but
she
was
dead
.
This
is
true
death
indeed
,
when
that
the
soule
of
a
man
is
separated
,
and
dis-joyned
from
God
,
and
from
Christ
:
And
it
is
the
state
of
every
man
by
nature
,
of
every
man
under
sinne
,
though
they
walke
up
and
downe
,
and
doe
the
actions
of
the
living
,
yet
they
are
but
dead
men
.
And
as
truly
,
as
they
are
said
to
be
dead
while
they
live
,
so
truly
it
may
be
said
of
the
children
of
God
,
that
while
they
are
dead
,
they
live
:
as
it
is
said
of
Abraham
,
so
it
may
bee
said
of
all
Gods
servants
,
they
die
not
properly
,
but
remaine
still
in
union
with
God
,
and
with
Christ
:
with
God
through
Christ
,
they
are
Christs
,
and
therefore
Gods
in
him
,
and
therefore
they
die
not
.
Looke
what
the
soule
is
to
the
bodie
,
that
is
God
to
the
soule
:
the
soule
is
the
life
of
the
body
,
and
God
is
the
life
of
the
soule
;
they
are
still
living
men
,
that
have
God
;
the
soule
is
alive
,
even
when
the
body
lieth
downe
in
the
grave
.
This
shall
serve
for
the
opening
of
that
,
they
are
not
dead
,
but
alive
:
they
doe
die
in
the
first
sense
,
and
in
the
common
acceptation
,
in
respect
of
the
separation
of
the
body
from
the
soule
;
but
they
doe
not
die
in
the
second
sense
,
in
respect
of
the
separation
of
the
soule
from
God
,
they
doe
not
die
eternally
,
they
doe
not
die
properly
.
Now
briefly
to
make
some
use
of
this
,
and
to
hasten
to
that
I
most
intend
to
stand
upon
.
Is
it
so
then
,
that
Death
is
the
end
of
all
men
.
Let
us
make
account
houses
of
mourning
,
to
conclude
the
same
for
our selves
.
All
those
worthies
spoken
of
in
Heb.
11.
it
is
said
,
they
all
died
in
faith
;
I
read
such
a
man
was
a
King
,
but
he
died
;
such
a
man
was
a
Prophet
,
but
hee
died
;
such
a
man
was
Noble
,
but
he
died
;
such
a
one
died
in
his
youth
,
such
a
one
in
his
strength
,
these
died
,
and
I
must
die
;
the
same
thing
must
be
said
of
mee
,
that
is
said
of
them
.
I
say
,
let
us
not
only
say
it
,
but
resolve
,
and
conclude
upon
it
;
conclude
for
our selves
,
that
the
same
thing
must
be
said
of
us
,
that
is
said
of
all
men
;
All
men
The
benefit
that
floweth
from
it
will
be
this
;
First
,
when
a
man
bringeth
it
to
his
owne
particular
case
,
it
will
make
sinne
more
odious
to
him
.
What
is
it
that
brought
Death
By
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
,
and
so
death
passeth
upon
all
men
,
for
that
all
have
sinned
.
This
I
say
is
it
,
that
will
make
sin
odious
to
a
man
,
it
will
make
a
man
looke
upon
sinne
as
a
deadly
evill
.
A
man
will
avoid
an
infectious
disease
,
that
is
mortall
and
deadly
,
and
pestilentiall
,
and
the
like
;
Why
?
because
it
is
deadly
,
it
is
as
much
as
his
life
is
worth
.
The
same
is
sinne
,
it
is
that
that
brought
death
upon
all
man-kind
,
and
will
bring
it
upon
thee
.
When
doth
the
creature
forfeit
his
beeing
to
the
Creator
,
but
when
he
doth
not
use
it
in
the
service
,
and
for
the
glory
of
the
Creatour
.
God
hath
given
the
creature
a
beeing
for
himselfe
,
I
have
forfeited
my
beeing
,
when
I
glorifie
not
God
with
it
;
that
man
forfeiteth
his
wit
,
his
memorie
,
his
strength
,
his
time
,
his
life
,
and
all
that
he
is
or
hath
,
when
he
doth
not
imploy
them
in
Gods
service
,
to
Gods
glory
.
Now
sinne
is
that
that
makes
us
deny
the
service
and
glory
we
owe
to
God
;
sin
is
that
that
makes
a
forfeiture
of
our
lives
,
and
all
unto
him
.
Here
is
the
first
thing
,
God
hath
given
the
creature
a
beeing
for
himselfe
,
he
preserveth
the
creature
in
beeing
for
himselfe
,
when
the
creature
therefore
sinneth
it
forfeiteth
its
life
and
beeing
to
the
Creator
.
This
makes
sinne
odious
.
Secondly
,
this
is
it
,
that
declareth
the
wonderfull
justice
,
and
hee
should
die
:
and
we
find
it
true
on
him
,
and
all
his
posteritie
:
for
Adam
stood
and
represented
the
person
of
all
men
before
God
,
that
one
man
was
all
men
:
in
him
all
men
were
under
the
sentence
of
death
.
And
we
see
it
is
true
to
this
day
.
Wee
find
God
true
in
this
,
let
this
make
us
beleeve
his
word
in
every
thing
else
.
He
hath
beene
as
good
as
his
word
,
he
hath
declared
his
justice
,
and
his
truth
in
the
death
of
all
man-kind
upon
the
sin
of
Adam
:
he
will
declare
it
in
every
thing
else
,
in
every
promise
,
in
every
threatning
,
in
every
passage
of
his
word
:
let
us
giue
him
the
glory
of
his
truth
,
as
we
find
it
in
this
.
Thirdly
,
it
is
advantageous
very
much
for
our selves
,
as
a
Death
is
the
end
of
all
men
,
then
if
I
reckon
and
account
my selfe
amongst
men
,
it
will
be
my
end
too
,
and
it
may
be
my
end
now
.
And
we
shall
see
what
use
Iob
makes
of
this
:
All
the
dayes
of
my
appointed
time
,
I
will
waite
till
my
change
shall
come
.
I
I
will
waite
all
my
dayes
:
So
should
we
,
make
account
every
day
,
that
this
may
bee
the
day
of
my
change
;
in
every
thing
you
doe
,
make
account
that
your
change
may
begin
then
in
that
very
action
,
and
this
will
be
a
meanes
to
make
you
waite
for
your
change
,
make
you
prepare
for
death
.
It
is
that
that
Drusius
noteth
of
Rabbi
Eleazer
,
that
he
gave
this
counsell
and
advise
,
that
a
man
should
be
sure
to
repent
one
day
before
he
died
.
Hee
meant
not
that
a
man
should
deferre
his
repentance
till
it
did
evidently
appeare
,
that
Death
had
seized
upon
him
:
But
,
because
a
man
may
conclude
,
if
it
be
possible
I
may
live
to
day
,
it
is
probable
I
may
die
to
morrow
,
therefore
I
will
repent
to
day
.
Doe
it
now
,
and
doe
not
delay
it
till
to
morrow
.
This
is
that
we
are
to
doe
,
to
account
of
every
day
,
as
that
First
,
in
matter
of
sinning
,
be
carefull
to
amend
sinne
every
Secondly
,
bring
it
home
to
this
particularalso
,
in
another
case
,
Whether
you
eate
or
drinke
,
or
whatsoever
you
doe
,
doe
all
to
the
glory
of
Exhort
one
another
while
it
is
called
to
day
,
and
while
you
have
time
doe
good
unto
all
:
Doe
all
the
spirituall
good
,
and
all
the
outward
good
that
you
can
,
while
you
have
seasons
to
doe
good
.
Happy
is
that
servant
,
that
his
Master
shall
find
so
doing
,
when
he
commeth
,
leading
a
fruitfull
and
profitable
life
.
So
,
doe
good
to
your
owne
soules
while
you
have
time
:
pray
,
while
you
have
time
to
pray
,
heare
the
Word
,
while
you
have
time
to
heare
it
:
exercise
repentance
,
while
you
have
time
to
repent
:
perfect
the
worke
of
mortification
,
while
you
have
time
to
mortifie
your
corruptions
:
doe
your
soules
all
the
good
you
can
,
by
the
advantages
of
all
the
ordinances
,
of
all
the
opportunities
that
God
hath
given
you
.
This
is
the
end
of
all
men
:
it
hath
been
the
end
of
good
and
bad
before
;
and
it
shall
be
the
end
of
good
and
bad
now
;
men
must
die
,
their
houses
will
be
houses
of
mourning
,
therefore
mannage
the
time
in
doing
all
the
good
you
can
,
that
God
may
be
glorified
,
men
may
be
benefited
,
and
your
owne
soules
furthered
;
That
is
the
second
thing
.
Lastly
,
in
the
manner
of
your
conversation
,
consider
the
time
that
Cor.
11.
For
this
cause
many
are
sicke
,
and
weake
,
and
many
sleepe
:
they
slept
,
they
were
dead
for
this
,
even
because
they
came
unworthily
to
receive
the
Sacrament
of
the
Lords
Supper
.
Would
you
therefore
bee
found
doing
of
holy
duties
,
and
not
in
a
right
manner
?
The
serious
consideration
of
this
,
that
Death
is
the
end
of
all
men
,
with
the
particular
application
of
it
to
a
mans
selfe
,
that
as
it
is
the
state
of
all
men
,
so
it
is
mine
in
particular
,
I
must
die
,
and
I
may
die
now
;
it
hath
an
influence
into
all
the
actions
of
a
mans
life
.
To
conclude
.
In
the
last
place
;
This
point
is
of
use
to
us
,
also
First
,
to
moderate
the
mourning
of
Christians
for
the
death
of
others
.
Why
?
It
is
the
end
of
all
men
,
it
is
that
that
is
the
common
should
see
the
face
of
Paul
no
more
,
specially
above
the
rest
it
grieved
them
,
that
they
should
see
him
no
more
,
how
would
it
have
grieved
them
thinke
you
,
if
they
had
alwayes
hardned
themselves
against
his
ministrie
before
?
Thinke
with
your selves
seriously
,
here
is
such
a
Minister
,
such
a
Christian
friend
,
that
husband
and
wife
,
that
parent
and
child
,
a
time
of
parting
will
come
;
let
us
make
it
easie
now
,
by
making
good
use
of
one
another
while
we
live
,
that
when
friends
are
tooke
away
,
we
may
have
cause
to
thanke
God
,
that
we
have
had
communion
,
and
comfort
of
their
fellowship
and
societie
,
the
benefit
of
their
graces
,
the
fruit
of
their
lives
:
and
not
sorrow
for
the
want
of
them
by
death
.
So
much
for
that
.
I
come
now
to
the
second
,
and
principall
reason
,
why
it
is
better
to
goe
to
the
house
of
mourning
,
then
to
the
house
of
feasting
,
it
is
this
,
because
the
living
shall
lay
it
to
his
heart
,
What
shall
hee
lay
to
his
heart
?
That
that
is
the
end
of
all
men
,
hee
shall
lay
the
death
of
men
to
heart
.
The
point
I
observe
from
hence
is
thus
much
.
It
is
the
dutie
of
those
that
live
,
to
lay
to
heart
the
death
That
is
,
seriously
to
consider
,
and
make
use
for
themselves
of
the
death
of
others
.
You
see
the
Text
is
cleare
for
the
point
.
And
there
is
good
reason
why
it
should
be
so
.
First
,
in
respect
of
the
glory
that
commeth
to
God
.
Secondly
,
in
respect
of
the
good
that
commeth
to
our selves
by
it
.
First
,
God
is
glorified
by
this
,
when
wee
lay
to
heart
the
Adam
,
Returne
.
The
spirit
returneth
to
God
that
gave
it
.
It
is
hee
that
hath
the
power
of
life
and
death
.
If
a
sparrow
fall
not
to
the
ground
,
without
the
providence
of
God
;
much
lesse
the
servants
of
God
,
the
precious
ones
upon
the
earth
,
the
excellent
ones
,
as
David
calleth
them
.
I
say
,
God
is
seene
much
in
these
workes
,
and
it
is
a
great
dishonour
to
God
,
when
men
doe
not
consider
the
workes
of
his
hands
:
David
by
the
spirit
of
Prophesie
in
Psal.
28.
5.
wisheth
a
curse
upon
ungodly
men
,
and
for
this
because
they
consider
not
the
operation
of
his
hands
:
this
is
that
that
puts
men
into
a
curst
estate
,
and
exposeth
them
to
the
wrath
of
God
,
when
they
regard
not
the
workes
of
the
Lord
.
The
actions
of
Princes
,
and
great
men
upon
earth
,
every
man
considereth
of
them
,
and
weigheth
them
:
It
is
that
,
wherein
wee
give
God
the
glory
of
his
wisedome
,
and
of
his
truth
,
of
his
power
,
of
his
justice
,
of
his
mercy
,
of
his
soveraigntie
and
dominion
,
and
Lordship
over
the
whole
earth
,
when
wee
labour
to
draw
to
a
particular
use
to
ourselves
,
the
workes
of
God
in
the
world
,
specially
the
death
of
men
,
of
all
men
,
good
and
bad
,
for
we
must
give
it
the
same
latitude
,
and
extent
,
and
scope
that
the
Text
doth
here
:
he
speakes
here
of
the
death
of
men
in
generall
,
and
he
saith
of
all
men
,
that
their
death
shall
bee
laid
to
heart
by
the
living
.
Secondly
,
as
there
is
reason
that
we
should
take
to
heart
the
Therein
we
see
the
-
certainty
-
nature
-
cause
and
end
of
Death
.
First
,
therein
we
see
the
certainty
of
death
:
For
now
we
have
not
only
the
word
of
God
that
tels
us
that
we
shall
die
,
but
the
place
of
silence
,
as
they
are
.
I
say
,
it
confirmeth
to
us
the
former
certaintie
,
and
assurance
of
our
death
,
when
we
see
others
fall
before
us
.
And
there
is
great
profit
and
benefit
that
ariseth
out
of
this
.
This
is
necessary
to
awaken
mens
drowsinesse
,
and
to
quicken
up
mens
dulnesse
to
a
serious
consideration
of
that
that
is
so
usefull
to
themselves
.
A
man
would
wonder
,
that
in
the
Wildernesse
,
where
so
many
thousands
died
,
(
for
the
hand
of
God
was
out
against
them
,
for
their
murmuring
and
rebellion
,
and
they
were
destroyed
by
the
destroyer
,
as
the
Apostle
speakes
2
Cor.
10.
)
that
there
Moses
should
pray
,
Lord
teach
us
to
number
our
dayes
,
that
wee
may
apply
our
hearts
to
wisedome
:
though
they
had
a
sight
of
so
many
dying
before
them
,
and
that
continually
,
yet
they
needed
to
bee
stirred
up
to
pray
,
that
God
would
teach
them
to
make
use
of
it
.
So
it
is
with
us
.
Wee
have
seene
not
only
one
or
two
die
before
us
,
but
there
was
a
time
not
long
since
(
and
you
cannot
forget
it
)
wherein
the
destroying
Angel
did
walke
at
libertie
about
the
Citie
,
and
kill
thousands
in
our
streets
,
yet
when
so
many
died
,
what
securitie
was
there
even
among
those
that
lived
?
insomuch
,
that
after
a
while
the
sicknesse
grew
common
,
and
usuall
,
and
so
,
unregarded
.
Have
we
not
need
then
as
much
as
ever
Moses
had
in
the
Wildernesse
,
to
crie
to
God
,
to
teach
us
to
number
our
dayes
,
that
wee
may
apply
our
hearts
to
wisedome
?
Nay
,
much
more
now
,
when
there
is
scarce
one
,
or
none
,
in
comparison
of
those
multitudes
that
were
swept
away
in
that
visitation
,
we
have
need
of
such
helpes
as
these
are
,
and
to
joyne
our
prayers
with
them
too
,
that
we
may
be
stirred
up
to
a
serious
application
of
it
to
our selves
.
That
's
the
first
thing
,
it
is
necessary
for
living
men
to
take
to
heart
the
death
of
those
that
are
departed
,
that
they
may
see
,
and
be
brought
seriously
to
thinke
of
the
certainty
of
their
owne
death
.
Secondly
,
therein
also
wee
see
the
nature
of
death
,
what
the
Secondly
,
Death
makes
a
separation
betweene
a
man
,
and
all
Soule
,
thou
hast
much
goods
layed
up
for
many
yeares
;
hee
thought
his
soule
,
and
his
goods
,
should
never
have
parted
,
therefore
take
now
thine
ease
,
saith
he
.
See
what
the
end
of
it
was
;
Thou
foole
(
saith
the
Lord
)
this
night
they
shall
fetch
away
thy
soule
,
and
then
whose
shall
these
things
bee
?
The
time
is
comming
,
that
these
things
shall
bee
none
of
thine
,
they
shall
bee
another
mans
,
they
shall
be
some
bodies
else
,
they
shall
be
taken
from
thee
.
How
necessary
is
this
consideration
,
to
take
off
mens
affections
from
the
world
,
and
to
stirre
them
up
to
use
their
wealth
,
and
their
estates
,
while
they
have
them
,
so
as
may
make
for
the
glory
of
God
?
A
time
shall
come
,
that
they
shall
not
have
it
to
use
,
that
nothing
shall
be
left
them
,
but
a
bare
account
to
be
given
up
,
Give
an
account
of
thy
stewardship
,
Luke
16.
The
maine
businesse
is
now
to
be
done
,
while
a
man
and
his
wealth
are
together
,
while
a
man
and
his
estate
continueth
together
,
to
use
it
to
Gods
glory
,
otherwise
it
will
be
a
woefull
,
and
heavy
parting
,
when
death
shall
come
to
make
a
separation
.
The
young
man
went
away
sorrowfull
,
when
Christ
would
have
his
wealth
from
him
,
because
he
had
great
possessions
.
How
sorrowfull
will
a
man
goe
out
of
the
world
,
when
he
hath
a
great
deale
of
wealth
,
but
he
hath
not
prepared
his
account
,
he
cannot
give
up
a
reckoning
of
his
getting
of
it
,
of
his
using
and
imploying
of
it
?
It
is
necessary
therefore
(
I
say
)
that
men
take
to
heart
the
death
of
those
that
die
before
them
,
that
when
they
see
the
bodies
,
and
soules
of
men
parted
,
men
and
their
estates
parted
,
they
may
learne
how
to
use
their
bodies
and
soules
,
themselves
and
their
estates
,
while
they
are
yet
joyned
together
.
Thirdly
,
Death
doth
not
only
part
a
mans
body
and
soule
,
a
Let
me
have
a
place
to
burie
my
dead
out
of
my
sight
.
It
parteth
father
and
child
,
how
unwilling
soever
they
be
:
see
it
in
David
and
Absolom
,
Oh
Absolom
,
my
sonne
,
would
God
I
had
died
for
thee
:
and
Rachel
mourned
for
her
children
,
and
would
not
be
comforted
,
because
they
were
not
.
It
parteth
the
Minister
and
the
people
:
see
it
in
the
case
of
the
people
of
Israels
lamenting
the
death
of
Samuel
;
and
in
the
case
of
the
Ephesians
,
at
the
parting
of
S.
Paul
,
sorrowing
especially
when
they
heard
they
should
see
his
face
no
more
.
It
parteth
those
friends
who
were
so
united
together
in
love
,
as
if
they
had
but
one
soule
in
two
bodies
;
see
it
in
the
separation
that
was
made
by
death
,
betweene
David
and
Ionathan
,
that
were
so
knit
together
in
their
love
,
that
Woe
is
mee
for
my
brother
Ionathan
.
This
is
a
necessary
consideration
for
us
that
live
,
that
wee
may
learne
to
know
how
to
carrie
our selves
towards
our
wordly
friends
,
and
how
to
moderate
our selves
in
our
enjoyment
of
these
worldly
comforts
.
Looke
upon
every
worldly
thing
as
a
mortall
,
as
a
dying
comfort
.
Looke
upon
children
and
friends
,
as
dying
comforts
.
Look
upon
your
estates
,
as
that
that
hath
wings
,
and
will
be
gone
.
Looke
upon
your
bodies
,
that
now
you
make
so
much
of
,
as
a
thing
that
must
bee
parted
from
the
soule
by
death
,
and
that
ere
long
.
See
what
advise
the
Apostle
giveth
,
1
Cor.
7.
19.
the
time
is
let
those
that
marry
,
bee
as
if
they
married
not
:
and
they
that
rejoyce
,
as
though
they
rejoyced
not
:
and
they
that
buy
,
as
though
they
possessed
not
:
and
they
that
use
this
world
as
not
abusing
it
.
A
man
abuseth
the
world
,
when
he
useth
it
beyond
the
consideration
of
the
shortnesse
of
enjoying
these
things
:
when
hee
lookes
upon
these
things
,
as
things
that
hee
shall
enjoy
alwayes
.
But
if
we
would
use
it
aright
,
looke
upon
things
,
as
things
that
we
shall
enjoy
,
but
for
a
short
time
.
This
body
that
seemeth
now
to
have
some
beautie
in
it
,
yet
it
must
die
,
and
be
laied
in
the
dust
:
these
friends
that
seeme
now
to
haue
some
pleasure
,
and
delight
in
them
,
yet
I
must
die
,
and
be
tooke
from
them
:
this
estate
and
wealth
,
that
now
I
set
so
much
prize
upon
,
I
must
die
,
and
death
will
part
me
and
it
.
So
I
say
,
lookeupon
every
thing
as
separable
from
us
.
Moderate
your
affections
likewise
to
them
.
Vse
them
onely
as
comforts
in
the
way
,
as
a
traveller
doth
the
pleasures
of
his
Inne
,
hee
stands
not
to
build
himselfe
houses
against
every
pleasant
walke
he
lookes
upon
,
he
stands
not
to
purchase
lands
,
and
to
lay
them
to
every
Inne
he
comes
to
lie
at
;
No
,
he
knowes
that
he
is
now
but
in
his
passage
,
in
his
way
,
he
knowes
that
hee
is
not
at
home
,
that
is
the
place
he
is
going
to
,
and
after
a
time
hee
shall
come
thither
.
So
make
account
that
you
are
not
now
at
home
,
it
is
death
that
must
helpe
you
to
your
home
.
Let
this
therefore
take
you
off
from
all
these
things
that
are
in
the
way
.
It
is
a
strange
thing
,
to
see
how
Sathan
besotteth
,
and
befooleth
men
.
They
strive
,
and
labour
to
compasse
many
worldly
things
,
as
if
their
happinesse
stood
in
the
enjoyment
of
them
,
as
if
they
should
have
their
wealth
,
and
their
comforts
for
ever
.
What
care
is
there
amongst
men
to
get
wealth
,
and
many
times
lose
their
soules
in
getting
the
world
?
Alas
!
Death
will
part
,
soule
and
body
,
them
and
their
wealth
and
all
.
Doe
wee
not
see
this
daily
in
the
death
of
others
before
us
:
such
a
one
is
dead
,
where
is
his
body
now
?
in
the
dust
.
Where
are
his
friends
,
and
his
companions
now
?
Where
is
his
wealth
and
his
estate
,
for
which
many
flattered
him
,
and
fawned
upon
him
?
are
they
not
all
separated
from
him
?
they
have
nothing
now
to
doe
with
him
:
he
cannot
dispose
of
one
penny
of
his
estate
now
,
it
is
left
he
knowes
not
to
whom
,
others
now
have
the
mannaging
of
it
.
As
now
you
can
say
this
of
others
,
so
there
will
a
time
come
,
that
other
men
will
say
the
like
of
you
,
I
had
such
a
friend
,
but
death
hath
parted
him
from
me
,
hee
had
such
an
estate
,
but
death
hath
parted
him
and
his
estate
.
Let
us
therefore
make
this
use
of
the
death
of
others
,
to
conclude
with
our selves
,
that
there
will
be
a
parting
of
all
those
outward
things
,
that
now
wee
are
so
apt
to
dote
upon
.
The
third
speciall
thing
considerable
in
the
death
of
others
,
that
will
be
matter
of
profit
,
and
benefit
to
those
that
live
,
and
You
shall
see
in
the
severall
deaths
of
men
,
severall
causes
.
There
is
judgement
and
mercy
;
sometime
a
mixture
of
both
,
and
sometime
but
of
one
of
these
.
Sometimes
,
wee
see
an
apparant
judgement
of
God
in
the
death
of
some
.
A
judgement
of
God
upon
themselves
.
Thus
the
young
Prophet
that
disobeyed
the
word
of
the
Lord
,
a
Lyon
met
him
in
the
way
and
slew
him
.
So
those
Corinths
,
that
did
eate
and
drinke
unworthily
in
the
Lords
Supper
,
though
they
were
such
as
were
saved
after
,
yet
neverthelesse
for
this
very
cause
(
saith
the
Apostle
)
some
of
them
were
sicke
and
weake
,
and
some
slept
,
they
died
,
they
were
judged
of
the
Lord
,
that
they
might
not
bee
condemned
with
the
world
.
When
you
see
death
seizing
upon
men
,
as
an
act
of
divine
judgement
,
of
divine
displeasure
,
let
it
make
you
more
fearefull
of
sinning
against
God
,
lest
you
provoke
against
your selves
the
same
wrath
,
in
the
very
act
of
sinne
.
Sometimes
againe
it
is
a
judgement
of
God
upon
others
.
Thus
God
takes
away
divers
of
his
servants
,
because
the
world
is
not
worthy
of
them
.
And
as
this
is
an
act
of
judgement
upon
the
world
,
so
it
is
an
act
of
mercie
to
them
;
God
in
mercy
taking
of
them
away
from
the
evill
to
come
,
and
from
the
evill
present
.
A
judgement
of
God
to
others
that
are
unworthy
of
them
:
A
mercie
to
themselves
,
that
they
are
tooke
away
,
from
their
owne
evill
;
from
sinne
,
from
temptations
,
from
all
the
effects
and
fruits
of
sinne
;
and
taken
away
from
the
evill
that
is
to
come
upon
others
.
An
act
(
I
say
)
of
mercie
to
them
.
So
it
was
to
the
child
of
Ieroboam
,
he
should
die
,
and
should
not
see
the
judgement
that
was
to
come
upon
his
fathers
house
,
because
there
was
found
some
good
thing
in
him
toward
the
Lord
.
So
it
was
to
Iosiah
,
Hee
should
bee
gathered
to
his
fathers
in
peace
,
and
his
eyes
should
not
see
all
that
evill
which
the
Lord
would
bring
upon
Ierusalem
,
and
upon
the
inhabitants
thereof
.
An
act
of
judgement
to
others
.
Righteous
and
mercifull
men
are
taken
away
,
and
noman
layeth
it
to
heart
:
they
consider
not
the
causes
wherefore
God
takes
away
those
good
men
.
A
Land
,
a
Kingdome
,
a
State
,
a
People
,
a
place
is
much
weakned
,
when
those
that
are
righteous
,
and
mercifull
men
;
when
those
that
stand
in
the
gappe
,
and
use
their
endevours
to
prevent
judgements
,
are
taken
away
.
The
house
will
certainly
fall
,
when
the
pillars
are
removed
.
They
are
the
people
of
God
only
,
that
hold
up
a
state
;
that
hold
up
the
world
.
Assoone
as
Noah
is
put
into
the
Arke
,
presently
commeth
the
deluge
upon
the
World
.
Assoone
as
ever
Lot
was
got
up
to
Zoar
,
presently
the
Lord
rained
downe
fire
and
brimstone
upon
Sodom
and
Gomorrah
.
Assoone
as
ever
the
mourners
are
marked
,
presently
commeth
the
destroying
Angell
upon
Beloved
,
when
wee
see
those
that
are
mourners
for
the
evils
of
the
times
,
and
places
where
they
live
tooke
away
,
we
should
lay
it
to
heart
,
and
consider
it
as
a
signe
of
Gods
displeasure
,
as
a
signe
that
hee
is
a
going
,
and
departing
,
when
he
takes
away
his
jewels
,
as
a
signe
that
he
is
a
comming
to
judge
the
world
,
when
hee
beginneth
to
separate
,
to
take
to
himselfe
his
owne
.
Certainly
,
as
soone
as
ever
that
number
of
the
elect
shall
bee
accomplished
,
when
the
company
of
those
that
God
hath
determined
to
eternall
life
shall
be
fulfilled
,
when
the
sheepe
of
Christ
,
that
are
yet
to
be
brought
into
his
fold
,
are
gathered
together
,
when
the
fulnesse
of
the
Gentiles
is
come
in
,
and
the
nation
of
the
Iewes
added
,
then
the
world
shall
bee
burnt
with
fire
,
and
the
day
of
Iudgement
shall
come
,
nothing
shall
hinder
that
generall
destruction
,
that
shall
be
the
end
of
all
things
here
below
.
As
it
is
with
the
generall
Iudgement
of
the
world
,
so
with
particular
Iudgements
upon
Nations
,
when
God
takes
away
his
people
,
when
the
Saints
goe
out
of
Ierusalem
to
Pila
,
then
commeth
the
sword
of
the
enemie
upon
Ierusalem
:
when
God
drawes
out
his
owne
people
,
presently
commeth
judgement
upon
the
rest
.
It
is
good
to
observe
Gods
method
and
order
,
that
he
takes
in
governing
of
the
world
at
this
day
,
that
in
the
death
of
the
servants
of
God
,
wee
may
consider
our
owne
time
,
that
wee
may
prepare
for
those
evils
that
are
a
comming
,
and
for
those
greater
judgements
that
are
hastning
.
Thus
you
see
what
use
may
bee
made
of
laying
to
heart
the
death
of
others
;
God
is
much
glorified
thereby
.
For
all
his
attributes
are
seene
in
all
his
workes
,
and
the
glorifying
of
God
,
is
a
declaring
of
God
to
be
as
glorious
,
as
hee
hath
revealed
himselfe
to
be
in
his
attributes
,
which
is
,
by
shewing
of
them
forth
in
his
workes
.
When
men
can
see
the
wisedome
,
the
justice
,
the
power
,
the
mercie
,
the
truth
,
the
soveraigntie
of
God
,
and
all
in
the
death
of
others
,
then
they
glorifie
God
in
taking
to
heart
the
death
of
others
.
You
see
likewise
what
good
commeth
to
a
mans
selfe
by
laying
to
heart
the
death
of
others
.
He
sees
thereby
the
certainty
of
his
owne
death
.
He
sees
the
nature
of
death
,
and
what
the
proper
worke
of
it
is
,
viz.
to
separate
betweene
him
and
all
those
outward
comforts
,
all
those
props
and
staies
whereupon
his
heart
rested
too
much
on
earth
,
in
the
daies
of
his
vanitie
.
And
lastly
,
he
sees
the
end
,
and
cause
,
why
God
sendeth
Death
into
the
world
:
sometime
in
judgement
,
that
men
should
take
heed
of
sin
:
sometime
in
mercie
;
in
mercy
to
the
men
themselves
,
and
in
mercy
also
to
those
that
live
,
that
they
seeing
the
servants
of
God
lodged
up
before
the
tempest
,
may
learne
to
feare
,
and
to
hide
and
secure
themselves
under
Gods
speciall
providence
,
who
can
either
hide
them
amongst
the
living
,
or
the
dead
,
in
the
worst
times
.
Now
let
us
conclude
with
some
application
to
our selves
.
In
that
men
lay
not
to
heart
the
death
of
others
.
I
wish
that
this
were
only
the
sinne
of
worldly
men
.
I
know
to
a
worldly
man
it
is
of
all
things
the
most
unpleasant
thought
that
can
be
to
thinke
of
death
:
hee
cannot
endure
to
heare
this
,
they
shall
fetch
thy
soule
from
thee
.
It
is
as
unpleasant
to
him
,
as
it
is
to
a
bankrout
to
heare
of
a
Sergeant
comming
to
arrest
him
:
as
unpleasant
as
it
is
to
a
malefactour
to
heare
of
being
brought
before
the
Iudge
.
And
that
is
the
reason
why
men
in
the
time
of
feasting
,
cannot
endure
such
discourses
at
their
Tables
,
as
might
put
sad
thoughts
of
death
into
them
;
oh
!
these
are
to
melancholy
thoughts
.
Yea
,
but
in
the
meane
time
it
is
thy
folly
,
thy
want
of
wisedome
.
Hee
that
was
guided
by
the
spirit
of
wisedome
,
and
had
now
bought
some
wisedome
at
a
deare
rate
,
by
wofull
experience
of
his
former
follies
;
hee
now
seeth
that
it
was
farre
better
to
goe
to
the
house
of
mourning
,
that
is
,
seriously
to
consider
of
that
,
which
men
account
the
most
ordinary
cause
of
mourning
,
that
is
,
the
death
of
others
,
and
of
themselves
:
then
to
goe
to
the
house
of
feasting
,
that
is
,
to
sport
a
mans
selfe
in
the
pleasures
of
the
world
,
and
to
give
libertie
to
a
mans
selfe
to
all
manner
of
delights
.
But
(
I
say
)
I
wish
that
this
were
their
fault
onely
,
and
that
it
may
die
with
them
.
But
it
is
too
much
the
fault
of
Gods
owne
people
.
Moses
is
faine
to
pray
for
Israel
in
the
Wildernesse
,
where
they
saw
so
many
die
before
them
,
that
God
would
give
them
wisedome
to
number
their
dayes
.
And
Ministers
have
still
the
same
cause
to
pray
for
the
people
,
and
Christians
to
pray
one
for
another
,
that
God
would
give
them
wisedome
to
lay
to
heart
the
death
of
other
men
.
Have
you
well
considered
of
Death
,
when
you
can
only
discourse
,
that
such
a
one
that
was
profitable
in
his
instruction
,
is
dead
:
such
a
one
by
whom
we
have
had
good
in
conversing
with
,
is
dead
,
such
a
one
that
was
young
,
and
likely
to
live
many
yeares
longer
,
is
dead
?
What
of
all
this
?
this
is
but
idle
,
and
emptie
discourse
.
What
use
makest
thou
of
this
to
thy selfe
?
dost
thou
gather
from
thence
the
certaintie
of
thy
owne
death
?
Dost
thou
consider
what
Death
will
doe
to
thee
when
it
commeth
?
how
that
it
will
separate
betweene
thee
and
all
things
in
the
world
,
as
it
hath
done
them
.
Dost
thou
consider
for
what
cause
God
sendeth
Death
abroad
into
the
world
?
Dost
thou
consider
this
with
thy selfe
,
as
thou
oughtest
to
doe
?
This
is
an
act
of
wisedome
.
This
is
that
wee
call
due
consideration
,
when
the
soule
reflects
upon
it selfe
;
it
is
their
case
now
,
and
it
will
be
mine
,
and
mine
in
the
same
manner
,
therefore
it
is
good
for
me
,
to
set
my
accounts
straite
with
God
.
When
thou
accompaniest
another
to
the
grave
,
dost
thou
conclude
thus
with
thyselfe
,
the
very
next
time
that
any
death
is
spoken
of
,
it
may
bee
mine
?
or
as
Saint
Peter
speakes
to
Saphira
after
the
death
of
Annanias
,
The
feet
of
those
that
have
buried
thy
husband
are
at
the
doore
,
and
shall
carrie
thee
out
also
?
This
is
the
reason
of
all
that
worldly-mindednesse
,
of
all
that
earnestnesse
,
and
intention
,
to
gaine
the
favour
of
men
by
indirect
meanes
,
this
is
the
reason
of
all
that
immoderate
care
about
our
businesse
with
the
neglect
of
our
soules
,
this
is
the
reason
of
all
that
carnall
securitie
,
of
all
that
forgetfulnesse
of
God
,
and
the
account
that
shall
be
made
at
the
day
of
Iudgement
,
this
is
the
reason
of
the
unfruitfulnesse
of
our
lives
,
of
our
unprofitable
spending
of
our
times
,
or
of
whatsoever
else
it
be
,
this
is
even
the
very
reason
of
all
,
because
even
those
that
professe
themselves
to
be
the
people
of
God
,
and
to
give
God
the
glory
of
his
attributes
in
all
his
workes
,
yet
they
lay
not
to
heart
the
death
of
those
that
are
before
them
.
Men
durst
not
,
they
could
not
,
passe
away
their
time
in
such
unprofitablenesse
,
and
unfruitfulnesse
as
they
doe
,
if
they
did
seriously
consider
,
and
lay
to
heart
,
the
death
of
others
before
them
Againe
secondly
;
As
it
condemnes
the
generall
neglect
that
is
That
is
,
first
,
when
men
with
too
much
fondnesse
,
and
with
too
great
excesse
and
distemper
of
affection
,
looke
upon
their
dead
friends
,
as
if
God
could
never
repaire
the
losse
,
nor
make
amends
for
that
he
hath
done
in
taking
of
them
away
.
Rachel
mourneth
,
and
will
not
bee
comforted
.
David
mourneth
,
and
will
scarce
bee
comforted
,
Oh
Absalom
,
my
sonne
,
my
sonne
,
would
God
I
had
died
for
thee
.
What
is
all
this
,
but
to
looke
on
friends
,
rather
as
Gods
then
men
,
as
if
all
sufficiencie
were
included
in
them
only
?
Men
looke
on
their
friends
,
as
Micah
did
upon
his
Idoll
,
when
they
had
bereaved
him
of
it
,
they
took
away
all
his
comfort
and
quiet
,
You
have
taken
away
my
Gods
(
saith
hee
)
and
what
have
I
more
?
or
as
Laban
,
that
when
his
Idols
were
stolne
away
,
his
heart
was
dead
,
hee
could
not
stay
in
his
house
,
hee
could
not
enjoy
himselfe
,
wherefore
have
you
stollen
away
my
gods
?
This
is
the
very
reason
why
God
many
times
makes
your
Christian
friends
so
unprofitable
to
you
when
they
live
,
because
you
idolize
them
,
you
advance
them
above
God
.
This
is
the
reason
also
,
why
you
are
so
unable
to
beare
the
losse
of
them
when
they
die
,
God
beating
you
now
with
your
owne
rodde
,
and
making
you
feele
the
fruit
and
effect
of
your
owne
folly
.
This
now
is
an
ill
taking
to
heart
the
death
of
friends
,
to
mourne
as
men
without
hope
.
Secondly
,
there
is
a
taking
to
heart
,
and
considering
of
the
they
were
sinners
above
all
men
that
dwelt
in
Hierusalem
?
Or
rather
as
is
one
event
to
the
righteous
,
and
to
the
wicked
;
to
the
cleane
,
and
to
the
uncleane
;
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
;
as
is
the
good
,
so
is
the
sinner
,
and
he
that
sweareth
,
as
he
that
feareth
an
oath
.
Learne
to
judge
righteous
judgement
,
to
judge
wisely
of
the
death
of
others
,
take
heed
of
condemning
the
generation
of
the
just
.
But
rather
,
in
the
last
place
.
Make
this
use
of
the
death
of
every
Lord
now
lettest
thou
thy
servant
depart
in
peace
?
What
use
shouldest
thou
that
livest
make
of
this
now
?
Certainly
,
let
the
sweetnesse
of
their
death
,
make
thee
in
love
with
the
goodnesse
of
their
lives
.
That
is
the
only
way
to
a
happy
death
,
to
a
comfortable
end
indeed
,
the
leading
of
a
fruitfull
and
profitable
life
.
Againe
,
dost
thou
see
the
children
of
God
full
of
temptations
,
full
of
feares
and
disquietnesse
of
spirit
in
their
death
?
Sometimes
so
overcome
with
the
violence
of
the
disease
,
as
that
(
it
may
be
)
they
speake
impertinently
and
idlely
,
it
may
bee
sinfully
?
What
use
shouldest
thou
make
of
this
now
?
Certainly
let
the
terriblenesse
of
the
example
of
such
a
mans
death
,
let
it
bee
a
terrour
to
thee
,
and
a
meanes
to
stirre
thee
up
to
more
carefulnesse
of
making
good
use
of
thy
time
in
this
life
.
Nabal
dieth
,
and
his
heart
is
in
him
as
a
stone
.
If
ever
God
quicken
thee
,
if
ever
God
breath
upon
thy
soule
,
or
enliven
thee
by
the
inward
motions
of
his
Spirit
,
embrace
those
opportunities
,
and
seasons
of
grace
,
lest
God
smite
thee
with
an
everlasting
deadnesse
.
Againe
,
hath
God
caused
the
light
of
his
countenance
to
shine
upon
thy
heart
?
Doth
hee
offer
a
gracious
message
of
peace
to
thy
soule
?
Doth
hee
speake
peace
at
any
time
by
the
ministerie
of
his
Word
?
Imbrace
those
offers
,
yeeld
to
those
conditions
of
peace
,
lest
thou
bee
deprived
of
peace
at
the
end
.
Againe
,
hath
GOD
given
thee
any
strength
over
temptations
?
Hast
thou
prevailed
over
the
assaults
of
Sathan
,
and
other
of
thy
enemies
?
Hath
hee
made
thee
a
conquerour
?
take
heed
how
thou
insnarest
thy selfe
againe
,
how
thou
inthrallest
thy selfe
in
yeelding
to
Sathans
yoke
,
lest
hee
buffet
thee
by
him
in
a
worse
manner
at
thy
end
.
Thus
(
I
say
)
thou
canst
see
nothing
befall
any
of
GODS
servants
in
their
death
,
or
in
the
manner
of
their
death
,
whether
it
bee
more
pleasing
,
or
more
sorrowfull
;
more
calme
and
quiet
,
or
more
tempestuous
,
and
full
of
trouble
;
whether
it
bee
more
comfortable
,
or
more
lamentable
,
but
it
may
be
usefull
unto
thee
.
If
it
bee
good
,
it
may
bee
it
shall
bee
so
with
thee
;
if
it
be
bad
,
it
may
bee
it
shall
bee
so
with
thee
too
.
The
maine
businesse
that
a
man
hath
to
doe
,
is
to
make
sure
of
himselfe
in
this
life
.
It
was
the
question
that
Saint
Austin
made
to
those
that
told
him
of
a
violent
death
that
seized
upon
one
.
But
how
did
he
live
?
(
saith
hee
.
)
He
made
no
matter
how
he
went
out
,
but
how
he
carried
himselfe
in
the
world
.
And
truly
this
is
the
great
Question
,
that
every
man
should
put
to
his
soule
.
I
must
out
of
the
world
,
how
have
I
lived
when
I
was
in
the
world
?
had
GOD
any
glory
by
mee
?
had
men
any
good
by
me
?
have
I
furthered
my
account
against
the
day
of
reckoning
,
that
I
may
give
it
up
with
joy
?
it
makes
no
matter
how
I
goe
out
of
the
world
,
I
am
sure
if
my
life
have
beene
serviceable
to
God
,
and
beneficiall
to
men
,
my
departure
shall
be
for
gaine
and
advantage
,
it
is
for
a
better
world
.
Thus
much
shall
serve
briefly
for
the
opening
of
these
words
,
and
for
that
that
is
appliable
from
them
.
For
the
present
occasion
a
word
.
Funerall
Sermons
are
not
intended
for
the
praise
of
the
dead
,
but
for
the
comfort
of
the
living
.
Therefore
I
have
chosen
such
an
argument
to
handle
at
this
time
,
as
might
bee
of
use
,
and
profit
to
you
that
live
.
Besides
that
,
I
am
in
particular
,
and
by
particular
order
,
debarred
of
speaking
any
thing
concerning
our
deceased
Sister
,
though
I
might
have
spoken
much
,
and
that
very
usefull
to
you
.
The
best
use
that
you
can
make
will
bee
this
,
to
consider
the
life
that
shee
led
amongst
you
.
Shee
was
a
patterne
,
and
example
of
holinesse
,
of
a
wise
and
upright
carriage
in
her
wayes
:
follow
her
in
that
:
Marke
the
Godly
and
upright
man
,
the
end
of
that
man
is
peace
.
There
was
none
that
knew
her
,
but
upon
good
assurance
are
perswaded
of
her
happinesse
now
.
Would
you
then
have
the
same
happinesse
after
?
take
the
same
course
that
shee
did
,
be
much
in
prayer
,
and
dependance
upon
the
ordinances
,
and
in
fellowship
with
the
servants
of
God
;
be
profitable
in
doing
good
,
profitable
in
receiving
good
:
mannage
the
opportunities
and
times
well
that
God
giveth
you
,
as
she
did
,
gaining
much
in
little
:
she
did
much
worke
in
a
short
space
:
let
that
be
your
care
,
and
then
this
will
be
your
comfort
in
the
end
.
Thus
if
you
make
this
use
of
the
death
of
others
before
you
,
you
shall
prepare
for
your
own
death
,
and
that
shal
be
only
a
passage
for
you
to
Eternall
life
.
FINIS
.
DELIVERANCE
FROM
THE
KING
OF
FEARES
;
OR
,
FREEDOME
FROM
THE
FEARE
OF
DEATH
.
PSAL.
55.
4.
My
heart
is
sore
pained
within
mee
,
and
the
terrours
of
death
are
fallen
upon
mee
.
PROV.
3.
25.
Bee
not
afraid
of
sudden
feare
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
DELIVERANCE
FROM
THE
KING
OF
FEARES
;
OR
,
FREEDOME
FROM
THE
FEARE
OF
DEATH
.
SERMON
III.
HEBR.
2.
15.
For
as
much
then
as
the
children
are
partakers
of
flesh
and
bloud
,
he
also
himselfe
likewise
tooke
part
of
the
same
,
that
through
death
hee
might
destroy
him
that
had
the
power
of
death
,
that
is
the
divell
:
and
deliver
them
,
who
through
the
feare
of
death
,
were
all
their
life-time
subject
to
bondage
.
IN
these
words
that
I
haue
read
,
(
to
let
passe
other
parts
of
the
Chapter
)
the
Apostle
sets
downe
the
humiliation
of
Christ
with
the
fruit
of
it
;
His
humiliation
in
his
Incarnation
and
death
.
The
fruit
of
it
in
subduing
him
that
had
the
power
of
death
,
and
delivering
those
that
were
kept
under
the
feare
of
death
in
bondage
all
their
life
.
At
this
time
we
will
speake
onely
of
the
last
part
,
the
fruit
of
Christs
death
,
in
delivering
those
that
were
kept
under
the
feare
of
death
.
The
persons
that
are
kept
under
this
feare
,
are
said
to
bee
the
children
;
Gods
owne
children
,
those
for
whom
Christ
died
,
yet
they
were
kept
under
the
feare
of
death
,
and
that
not
at
some
particular
time
,
when
tentation
had
got
some
speciall
advantage
over
them
,
but
it
was
a
trouble
,
and
a
burden
to
them
all
their
life
long
,
and
that
not
a
small
burthen
,
or
an
easie
trouble
,
but
such
as
kept
them
as
in
bondage
.
The
words
(
you
see
)
are
easie
;
There
are
two
points
that
arise
from
them
.
First
,
that
Gods
children
,
those
for
whom
Christ
died
,
are
many
times
held
strongly
under
the
feare
of
death
.
Secondly
,
that
Christ
by
his
death
freeth
them
from
those
feares
.
I
shall
onely
insist
at
this
time
principally
on
the
first
;
That
Gods
owne
children
,
the
Children
that
were
partakers
of
flesh
and
held
under
the
feare
of
death
.
I
will
shew
the
grounds
of
it
.
The
feare
of
death
in
the
children
of
God
,
ariseth
either
from
some
causes
without
,
or
from
somewhat
within
them
.
From
without
them
,
and
so
the
feare
ariseth
from
God
,
an
act
Or
from
Sathan
,
a
worke
of
his
malice
.
These
are
the
causes
from
without
.
For
the
first
,
God
in
his
providence
,
and
that
in
his
speciall
and
under
the
feare
of
death
,
and
this
he
doth
for
speciall
good
ends
.
The
first
is
,
to
humble
them
.
Adam
as
soone
as
he
had
sinned
against
God
,
as
his
fall
was
by
pride
(
he
would
haue
had
a
higher
condition
then
he
was
in
)
so
when
God
would
bring
him
backe
againe
,
he
beginneth
first
to
humble
him
:
and
how
doth
he
that
?
Dust
thou
art
(
saith
he
)
and
to
dust
thou
shalt
returne
:
he
sheweth
him
,
that
he
was
a
dead
man
by
sinne
,
and
so
would
have
the
meditation
of
death
to
humble
Adam
,
and
in
him
all
his
posteritie
after
him
.
So
David
,
when
he
desired
that
some
meanes
might
worke
upon
his
enemies
for
their
good
,
he
prayeth
,
Put
them
in
feare
,
that
they
may
know
that
they
are
but
men
:
He
doth
not
onely
pray
that
mortalitie
might
be
presented
to
them
,
but
so
presented
,
that
it
might
leaue
an
impression
of
feare
upon
their
affections
,
that
they
might
know
what
they
are
,
that
they
have
not
their
beeing
,
or
the
power
of
subsisting
in
themselves
,
but
that
they
must
looke
for
it
above
themselves
,
to
him
that
hath
the
issues
of
life
and
death
in
his
owne
hande
.
And
this
is
necessarie
,
that
all
the
servants
of
God
should
bee
kept
humble
by
some
meanes
or
other
.
The
Apostle
Paul
(
you
see
)
he
had
attained
a
great
measure
of
grace
,
yet
he
standeth
in
need
of
something
to
humble
him
,
therefore
the
messenger
of
Sathan
was
sent
to
buffet
him
,
that
hee
should
not
bee
exalted
above
measure
,
that
he
might
be
kept
humble
.
God
intendeth
to
raise
up
his
children
to
a
glorious
estate
,
therefore
as
men
lay
a
low
foundation
,
when
they
intend
to
erect
a
high
building
;
so
God
layeth
the
foundation
,
of
all
grace
and
comfort
in
his
servants
,
in
humiliation
:
therefore
he
will
not
onely
have
them
mortall
,
but
he
will
have
them
apprehend
their
mortalitie
,
and
dying
condition
with
feare
,
that
they
may
be
humbled
by
this
feare
.
That
is
the
first
thing
.
Secondly
,
God
aymeth
at
the
strengthning
of
faith
in
his
servants
.
feare
of
death
.
The
Apostle
Paul
found
this
:
wee
received
(
faith
he
)
the
sentence
of
death
,
that
wee
might
not
trust
in
our selves
,
but
in
him
that
raiseth
us
up
from
the
dead
.
Hee
doth
not
onely
say
thus
,
we
acknowledge
this
to
be
a
truth
,
that
we
must
die
,
but
wee
received
the
sentence
of
death
,
received
it
as
a
man
receiveth
a
sentence
of
death
from
a
Judge
,
received
it
so
,
as
it
made
some
impression
upon
our
hearts
,
received
it
with
some
inward
sense
,
with
some
inward
feare
:
which
was
a
violent
worke
,
such
a
worke
as
knocks
us
off
of
all
holds
,
and
takes
us
off
from
all
sensible
,
and
visible
props
,
and
humane
supports
,
and
makes
us
to
see
nothing
in
the
creature
to
doe
us
that
good
we
looke
for
,
to
make
us
eternally
happy
:
therefore
we
were
taught
(
saith
he
)
not
to
trust
in
our selves
;
if
a
man
trust
any
,
he
might
trust
himselfe
first
;
yea
,
but
wee
are
dying
,
and
cannot
enjoy
our selves
long
,
therefore
wee
trust
in
him
that
raiseth
us
up
from
the
dead
.
Thirdly
,
another
end
that
God
aymeth
at
,
in
holding
his
servants
,
under
the
feare
of
death
,
is
,
that
hee
may
make
them
more
watchfull
,
and
holy
in
the
course
of
their
lives
.
This
our
Saviour
expresseth
under
two
parables
,
the
one
of
watch
,
with
oyle
in
their
lampes
.
And
the
other
of
a
Master
,
that
left
Talents
with
his
servants
,
he
told
them
that
hee
would
come
,
but
hee
told
them
not
when
,
that
they
might
be
sure
to
employ
them
to
the
best
advantage
.
And
the
Apostle
Peter
raiseth
an
exhortation
to
this
purpose
,
on
this
very
ground
:
Since
(
saith
he
)
that
all
these
things
must
bee
dissolved
,
what
manner
of
persons
●…ght
we
to
be
in
all
holy
conversation
and
godlinesse
,
looking
for
,
and
hastning
to
the
appearance
of
our
Lord
Iesus
Christ
.
We
know
that
the
Lord
Jesus
Christ
will
come
,
but
hee
hath
concealed
the
particular
time
of
his
comming
,
that
wee
might
alwayes
keepe
our
watch
,
and
be
prepared
for
him
,
whensoever
he
commeth
.
Now
,
this
is
necessary
for
all
the
servants
of
God
,
for
they
are
apt
to
be
secure
,
and
to
be
carried
away
with
worldly
businesse
,
and
delights
,
and
to
neglect
that
which
concernes
their
eternall
good
,
and
therefore
God
will
affect
them
with
the
feare
of
death
,
that
they
may
be
stirred
up
to
more
watchfulnesse
and
holinesse
,
in
a
godly
course
of
life
.
Fourthly
,
God
doth
it
,
that
by
the
feare
of
Death
they
may
come
as
an
armed
man
upon
them
:
therefore
is
it
that
God
will
have
them
,
not
onely
to
have
thoughts
of
it
,
but
feare
of
it
;
feare
(
you
know
)
is
an
affection
,
that
quickneth
a
man
to
action
,
keepes
him
to
a
constant
observing
of
God
.
Iehosaphat
,
when
God
did
not
onely
bring
a
multitude
of
enemies
upon
him
,
but
Iehosaphat
did
seeke
the
Lord
with
all
his
heart
,
and
proclaimed
a
fast
in
Iudah
,
and
provided
such
other
defence
,
as
was
necessarie
;
he
saw
nothing
but
feare
and
danger
in
the
creature
,
Wee
know
not
what
to
doe
with
this
great
company
,
that
commeth
against
us
,
this
set
him
aworke
to
seeke
the
Lord
with
all
his
heart
,
and
to
make
other
provision
against
them
.
So
the
Lord
will
have
his
servants
apprehend
death
as
an
Armed
enemie
comming
upon
them
,
that
they
may
be
better
prepared
to
receive
it
,
that
they
may
get
evidences
of
comfort
,
and
assurance
of
heaven
,
and
so
may
be
fitted
upon
good
grounds
to
entertaine
death
with
joy
when
it
commeth
.
And
this
the
servants
of
God
have
need
of
,
because
if
there
be
not
somewhat
to
quicken
to
this
,
there
are
other
things
enough
to
pervert
them
from
it
:
and
then
when
men
are
most
weake
,
and
full
of
paine
and
wearinesse
,
the
divell
takes
advantage
to
cast
them
off
from
all
comfort
,
so
that
at
the
least
they
shall
die
uncomfortably
;
if
not
miserably
,
if
they
be
not
prepared
before-hand
to
receive
Death
,
and
have
gotten
assurance
,
and
evidence
of
a
better
condition
afterward
.
Thus
you
have
the
first
thing
,
that
is
,
Gods
act
,
and
for
what
reasons
hee
keepeth
his
servants
in
this
bondage
of
the
feare
of
death
.
Againe
secondly
,
another
cause
from
without
,
is
from
the
malice
of
Sathan
.
His
maine
aime
is
,
to
keepe
men
from
a
Christian
feare
of
death
,
especially
and
above
all
other
.
I
say
,
this
is
Sathans
malice
.
Saint
Paul
when
he
came
to
Macedonia
,
that
he
might
doe
the
worke
of
the
Lord
,
with
lesse
diligence
and
comfort
,
saith
Wee
had
feares
on
every
side
,
horrors
within
,
and
terrors
without
:
It
was
Sathans
devise
,
that
the
Apostle
might
doe
the
worke
of
the
Lord
with
lesse
strength
and
comfort
,
to
afflict
them
with
as
many
feares
and
horrors
as
he
could
.
And
he
hath
the
same
malice
still
,
and
still
getteth
much
advantage
of
men
,
making
men
to
goe
on
with
lesse
comfort
in
a
godly
life
,
adorning
their
profession
of
religion
lesse
,
with
unchearfull
walking
,
because
they
have
beene
held
under
the
feare
of
death
.
These
are
the
causes
that
are
from
without
.
Secondly
,
there
are
some
causes
from
within
,
from
the
seruants
the
feare
of
death
ariseth
,
are
either
naturall
or
sinfull
.
First
,
the
naturall
causes
of
it
are
;
The
apprehens●…on
of
Death
,
Now
Death
in
this
naturall
respect
,
is
fearefull
to
every
man
,
whether
we
consider
the
object
,
or
the
subject
,
the
thing
or
the
person
in
whom
it
is
,
we
shall
find
a
naturall
cause
of
this
,
even
in
the
servants
of
God
.
First
for
the
object
,
looke
upon
Death
it selfe
,
it
hath
all
that
in
First
,
when
it
is
considered
as
an
ill
.
Secondly
,
when
it
is
considered
as
an
ill
,
difficult
,
and
hard
to
be
avoided
.
Thirdly
,
when
it
is
considered
as
an
ill
to
come
.
For
if
it
be
not
conceived
a
thing
that
is
ill
,
but
good
;
it
is
not
feared
,
but
rather
desired
.
And
then
againe
,
if
it
be
but
a
slight
ill
,
such
as
hath
but
a
weake
strength
in
it
,
which
a
man
may
easily
master
,
it
is
not
feared
,
but
disdained
.
And
then
thirdly
,
if
it
be
an
ill
that
hath
strength
it
,
and
can
hardly
be
resisted
and
overcome
,
if
it
be
present
,
it
is
not
feared
,
but
grieved
for
.
It
must
be
evill
apprehended
as
future
,
apprehended
as
difficult
,
and
apprehended
as
ill
,
if
it
be
a
thing
that
is
to
be
feared
.
Now
all
these
things
are
in
Death
,
in
the
apprehension
of
Gods
servants
while
they
live
.
First
,
I
say
,
they
apprehend
it
as
Ill.
Ill
is
twofold
,
either
that
which
is
contrary
to
mans
will
,
and
Now
Death
is
contrary
to
man
in
both
these
senses
,
both
to
his
nature
,
and
to
his
will
.
It
is
a
thing
he
would
not
have
,
because
it
is
contrary
to
his
nature
:
and
that
is
contrary
to
his
nature
,
that
seekes
the
destruction
of
nature
.
Now
,
when
a
man
apprehendeth
Death
,
as
a
thing
that
would
destroy
nature
,
that
would
overthrow
,
and
dissolve
,
&
break
in
pieces
,
that
goodly
Fabrique
,
(
as
he
conceiveth
it
)
and
make
that
something
to
become
nothing
,
it
is
a
thing
that
nature
cannot
beare
,
it
abhorreth
.
So
the
servants
of
God
,
as
they
have
nature
in
them
,
they
have
this
naturall
affection
to
preserve
their
beeing
:
and
this
in
it selfe
is
not
simply
sinfull
,
but
so
farre
as
it
exceedeth
the
rule
.
Therefore
you
see
that
because
men
apprehend
Death
,
as
an
Ill
contrary
to
nature
,
they
preferre
other
things
that
are
Ill
,
in
a
lesse
regard
,
in
a
lesse
degree
before
that
:
A
man
would
rather
part
with
his
wealth
,
then
part
with
his
life
,
as
wee
see
in
Psal.
49.
A
man
would
give
God
a
ransome
for
his
soule
if
hee
could
,
hee
would
give
all
his
goods
to
ransome
his
life
.
Hee
would
rather
be
poore
then
not
at
all
:
Nay
,
a
man
will
part
with
his
ease
,
with
his
health
,
rather
then
with
his
life
:
hee
will
be
in
paine
,
rather
then
he
will
not
bee
:
Skin
for
skin
,
and
all
that
a
man
hath
,
will
hee
give
for
his
life
:
Nay
,
a
man
will
part
with
his
credit
and
estimation
,
rather
then
with
his
life
,
he
will
rather
be
disgraced
,
then
not
be
:
A
living
dogge
,
is
better
then
a
dead
lyon
;
this
is
the
speech
Secondly
,
as
man
conceiveth
Death
an
Ill
contrary
to
nature
,
Dost
thou
come
to
mee
as
a
dogge
?
I
will
give
thy
flesh
to
the
fowles
of
the
heaven
,
and
to
the
beasts
of
the
earth
,
hee
scorned
him
:
But
when
the
Host
of
Israel
looked
on
Goliah
,
as
a
mighty
enemie
,
that
they
could
not
easily
resist
,
much
lesse
overcome
;
the
Text
saith
,
they
were
full
of
feare
,
because
of
Goliah
:
the
strength
of
the
adversarie
was
that
that
filled
them
with
feare
.
So
when
a
man
lookes
upon
Death
,
and
seeth
it
come
as
a
mightie
armed
man
,
provided
with
all
weapons
of
warre
,
seeth
it
come
in
to
the
most
populous
Cities
(
as
in
the
pestilence
)
and
slayeth
tenne
thousand
before
it
,
seeth
it
come
on
the
most
strong
and
valiant
men
,
and
breakes
their
bones
,
and
destroyeth
them
;
Who
can
stand
before
this
Goliah
,
hee
that
defieth
the
Host
of
God
,
the
host
of
Israel
?
not
onely
the
wicked
,
but
the
servants
of
God
are
overcome
by
this
enemie
:
I
say
,
thus
nature
discourseth
,
and
thus
a
naturall
man
apprehendeth
Death
,
and
therefore
he
conceiveth
Death
to
bee
a
fearfull
Ill
,
because
it
is
a
thing
that
he
cannot
easily
overcome
;
That
is
the
second
.
Thirdly
,
he
conceiveth
it
as
a
thing
Future
,
as
an
Ill
to
come
.
under
feare
.
As
David
said
,
I
shall
fall
one
day
by
the
hand
of
Saul
:
one
day
;
so
saith
a
man
that
liveth
now
in
the
multitude
of
his
businesse
,
in
abundance
of
strength
,
and
abilitie
every
way
,
I
shall
one
day
fall
into
the
Grave
,
I
shall
one
day
fall
into
the
hands
of
Death
.
Peter
wee
know
how
he
affected
Saphira
,
with
telling
her
of
the
death
of
her
husband
,
and
faith
he
,
the
feet
of
those
that
carried
out
thy
husband
,
shall
carry
thee
out
;
this
affected
her
with
feare
so
that
she
fell
downe
dead
upon
the
apprehension
of
it
.
Thus
,
I
say
,
if
we
looke
upon
the
object
,
Death
,
considered
as
an
Ill
,
that
is
,
a
thing
contrary
to
nature
.
Death
considered
againe
as
a
strong
and
mightie
Gyant
that
none
can
overcome
,
but
it
overcommeth
them
.
And
then
considered
againe
as
a
thing
comming
upon
men
now
in
the
approach
,
and
wee
know
not
how
soone
he
will
graspe
a
man
in
his
hands
,
and
seaze
upon
him
:
this
is
that
,
I
say
,
that
causeth
that
naturall
feare
,
that
is
in
the
children
of
God
.
Then
againe
consider
the
Subject
,
the
person
in
whom
the
apprehension
The
first
is
,
some
men
by
constitution
are
more
melancholy
,
and
are
naturally
of
a
more
fearefull
temper
,
indeed
distemper
.
The
braine
is
distempered
,
the
heart
is
distempered
.
The
braine
apprehends
things
,
and
lookes
upon
them
through
a
false
glasse
,
through
a
deluded
fancie
,
and
so
makes
a
false
report
to
the
heart
,
presenteth
things
more
terrible
then
they
are
:
so
sometimes
the
heart
is
ill
affected
,
by
the
misreport
that
is
brought
to
it
by
the
understanding
:
sometimes
both
are
distempered
,
as
that
humour
prevaileth
more
strongly
in
the
body
.
So
also
there
are
sometimes
raised
up
turbulent
,
and
disquieting
,
and
violent
passions
that
make
some
full
of
feare
,
as
we
see
in
Belshazzar
,
whose
knees
did
smite
together
,
and
all
through
the
apprehension
of
death
,
and
so
Felix
when
he
heard
of
death
and
judgement
to
come
,
hee
trembled
.
Though
the
feare
of
these
men
did
not
rise
from
melancholy
,
but
from
inward
guilt
of
conscience
,
yet
the
effect
sheweth
,
that
when
men
are
affected
with
the
apprehension
of
Death
in
the
worst
sight
and
apprehension
of
it
,
it
causeth
feare
and
terrour
.
Secondly
,
it
commeth
in
others
,
and
generally
in
all
from
weaknesse
of
nature
,
which
in
some
is
more
then
others
,
according
to
their
different
constitutions
and
educations
;
so
the
rich
many
times
are
more
fearefull
of
Death
then
the
Poore
,
because
they
have
more
to
lose
,
so
likewise
voluptuous
persons
,
are
more
fearefull
of
Death
,
then
those
that
are
more
temperate
,
because
by
voluptuousnesse
they
have
dis-joynted
,
and
weakned
their
spirits
.
So
young
men
many
times
are
more
fearefull
of
Death
,
then
those
that
are
old
,
as
we
see
in
the
storie
,
Iudg.
8.
20.
Iether
the
sonne
of
Gideon
,
when
he
should
have
killed
Zeba
,
and
Zalmunna
,
the
Text
saith
,
Hee
was
afraid
because
hee
was
a
young
man
,
but
Gideon
that
was
elder
did
it
willingly
,
as
a
man
better
accustomed
,
and
experienced
with
observations
of
changes
,
and
varieties
of
accidents
amongst
men
.
We
shall
see
the
servants
of
God
themselves
have
discovered
this
weaknesse
of
spirit
,
specially
upon
sudden
apprehensions
of
things
.
Abraham
upon
the
sudden
and
violent
apprehension
of
Death
,
was
put
to
asinfull
shift
:
I
thought
(
faith
he
)
the
feare
of
God
is
not
in
this
place
,
and
they
will
slay
me
for
my
wives
sake
,
therefore
I
said
,
this
is
my
sister
.
So
Samuel
,
when
God
sent
him
to
anoint
David
,
he
discovered
this
weaknesse
,
If
Saul
should
know
what
I
am
a
doing
,
he
will
slay
me
;
therefore
hee
desired
to
have
some
other
Further
,
there
is
another
thing
that
causeth
this
naturall
feare
,
and
that
is
,
the
unacquaintednesse
men
have
with
Death
,
there
is
somewhat
in
this
matter
,
that
is
strange
to
men
;
notwithstanding
they
heare
,
and
see
many
die
before
them
daily
,
they
heare
things
spoken
of
by
the
Minister
,
and
they
reade
the
Scripture
,
and
many
excellent
comforts
,
but
who
hath
seene
these
?
what
becommeth
of
these
men
?
they
see
Death
the
strict
Porter
of
the
world
,
let
men
out
of
the
earth
,
but
he
locks
the
dore
of
the
Grave
upon
them
,
and
none
commeth
backe
againe
to
tell
what
is
done
in
that
place
of
silence
,
to
tell
what
is
become
of
men
,
when
they
are
in
the
Grave
,
how
they
speed
in
that
world
of
soules
;
there
is
no
man
returneth
from
the
dead
to
report
these
things
to
them
.
Now
this
affecteth
the
naturall
man
,
nay
all
men
naturally
are
affected
with
the
fearefull
apprehension
of
death
,
because
they
know
not
what
will
come
after
,
as
the
naturall
man
speakes
in
Ecclesiastes
.
When
Ioram
set
out
a
watch-man
to
see
what
was
abroad
,
and
spied
an
Armie
comming
,
he
sent
a
servant
,
but
Iehu
biddeth
him
goe
behind
him
,
he
sendeth
another
,
and
hee
goeth
behind
him
still
:
saith
he
,
I
see
the
men
goe
;
but
they
come
not
backe
:
the
Text
saith
,
hee
was
afraid
.
Make
ready
the
Chariot
,
saith
Ioram
;
If
this
be
the
issue
that
men
goe
,
but
never
come
backe
againe
,
it
is
high
time
to
looke
about
us
.
Certainly
(
beloved
)
such
are
the
apprehensions
of
death
:
Wee
see
men
(
saith
the
naturall
man
)
goe
downe
to
the
Grave
,
and
not
come
backe
againe
,
wee
see
that
a
man
ceaseth
to
bee
,
and
to
doe
those
actions
that
we
doe
,
when
we
are
upon
the
earth
,
therefore
let
us
consider
the
matter
more
seriously
.
When
the
Captaine
of
the
fifty
,
that
came
to
the
Mount
to
Elijah
,
saw
the
two
former
Captaines
,
and
their
companies
consumed
,
saw
that
they
were
all
dead
,
that
they
ceased
to
bee
,
but
he
saw
not
what
became
of
them
afterward
,
therefore
he
commeth
with
feare
to
the
Prophet
,
and
intreateth
him
that
his
life
might
be
precious
in
his
sight
.
All
strange
things
we
know
affect
men
,
and
every
thing
,
as
it
is
more
strange
;
so
it
more
affecteth
man
naturally
:
Let
there
but
come
a
beast
out
of
the
Wildernesse
,
assoone
as
ever
he
commeth
unto
a
man
and
seeth
him
,
he
flieth
from
him
,
because
he
is
not
used
to
the
sight
of
man
,
it
is
strange
to
him
;
but
now
take
a
beast
that
is
brought
up
in
the
pasture
,
in
the
field
,
he
will
come
to
a
man
without
feare
,
because
he
is
used
to
the
sight
of
him
.
So
it
is
here
,
Death
is
apprehended
as
a
strange
thing
,
as
a
thing
that
a
man
never
knew
by
experience
;
Men
have
seene
thus
much
,
that
people
have
died
,
but
they
never
heard
of
any
that
came
backe
againe
to
tell
them
how
it
fared
with
them
after
death
.
This
(
I
say
)
that
men
should
goe
to
the
place
of
silence
,
and
have
all
matters
hushed
,
all
things
kept
secret
downe
there
,
there
commeth
no
report
thence
,
this
affecteth
men
with
feare
.
These
are
the
naturall
causes
.
Secondly
,
there
are
other
causes
within
,
that
affect
men
with
First
,
the
want
of
the
feare
of
God
;
and
as
this
is
lesse
,
so
the
feare
of
Death
is
more
:
therefore
we
shall
find
that
wicked
men
that
cast
off
the
feare
of
God
in
their
lives
,
they
are
slavishly
held
under
the
feare
of
death
,
this
you
shall
see
in
those
examples
of
Belshazzar
,
a
man
that
set
himselfe
with
a
high
hand
against
God
,
went
on
in
a
contemptuous
course
against
God
,
and
prophaned
the
holy
vessels
,
when
there
was
a
hand
writing
upon
the
wall
,
some
terrible
thing
presented
to
him
,
his
knees
smote
together
,
hee
could
not
hold
his
joynts
still
:
And
so
Felix
,
a
man
that
lived
without
the
feare
of
God
,
when
he
heard
of
judgement
,
and
other
things
;
the
text
saith
he
trembled
;
and
so
likewise
Cain
,
and
divers
others
,
I
need
not
stand
on
it
.
It
was
one
of
the
Judgements
threatned
in
part
,
28.
Deut.
Because
thou
dost
not
feare
the
Lord
thy
God
,
therefore
wheresoever
thou
goest
,
thou
shalt
find
no
ease
,
neither
shall
the
sole
of
thy
foot
have
any
rest
,
but
the
Lord
shall
give
thee
a
trembling
heart
,
and
thy
life
shall
hang
in
doubt
before
thee
(
that
is
,
thou
shalt
be
in
continuall
feare
of
death
)
and
thou
shalt
feare
day
and
night
,
and
shall
have
none
assurance
of
thy
life
;
in
the
Morning
thou
shalt
say
,
would
God
it
were
Even
,
and
at
even
thou
shalt
say
,
would
God
it
were
morning
,
because
of
the
feare
of
thine
heart
wherewith
thou
shalt
feare
;
and
for
the
sight
of
thine
eyes
which
thou
shalt
see
.
This
is
this
is
the
first
thing
.
Secondly
,
another
thing
is
this
,
when
mens
hearts
are
too
much
I
shall
see
man
no
more
(
saith
he
)
with
the
Inhabitants
of
the
world
.
This
feare
of
death
,
because
the
heart
is
too
much
set
upon
the
creature
.
So
likewise
worldly
businesse
,
when
a
man
loveth
much
employment
,
much
businesse
,
he
cannot
abide
to
thinke
of
death
,
Why
so
?
because
all
worke
,
all
enterprises
cease
in
the
grave
(
as
Iob
saith
)
A
man
hath
neither
the
workes
of
his
hands
,
nor
the
enterprises
of
his
head
in
the
grave
,
all
actions
cease
,
both
of
the
mind
and
bodie
there
.
So
when
a
mans
heart
is
set
upon
pleasures
below
,
there
is
neither
love
nor
hatred
in
the
Solomou
.
)
That
is
,
those
things
that
affected
the
heart
,
that
men
love
,
they
cease
there
,
all
his
pleasures
and
comforts
are
gone
.
So
if
a
man
love
honour
,
and
applause
amongst
men
,
it
ceaseth
in
the
grave
,
all
honour
there
is
laid
in
the
dust
,
contempt
is
cast
upon
Princes
:
this
is
that
that
affecteth
men
exceedingly
,
that
they
shall
lose
their
honours
and
pleasures
,
and
acquaintance
,
and
businesse
,
and
all
when
they
come
to
the
grave
,
and
that
because
mens
hearts
are
set
too
much
upon
these
things
.
That
is
the
second
reason
.
There
is
a
third
thing
,
which
is
a
sinfull
cause
of
this
feare
of
Death
,
and
that
is
the
want
of
Assurance
.
There
be
two
things
that
a
man
not
being
assured
of
,
makes
him
feare
Death
,
and
these
may
be
in
the
children
of
God
,
and
as
they
are
more
in
any
one
,
so
the
feare
of
death
is
more
in
them
.
The
first
is
,
when
they
are
not
assured
of
reconciliation
with
God
,
that
God
is
at
peace
with
them
,
pleased
with
them
in
Christ
.
The
want
of
this
assurance
makes
death
fearefull
,
for
now
they
looke
upon
Death
,
as
a
Sergeant
,
as
a
Jaylour
,
either
it
is
a
Sergeant
to
take
them
off
their
present
comforts
,
or
as
a
Jaylour
to
hold
them
under
those
bonds
and
fetters
,
that
they
would
faine
escape
:
Now
when
a
man
looks
upon
Death
either
way
,
it
is
terrible
.
As
a
Sergeant
;
so
the
rich
man
in
the
Gospell
,
This
night
they
shall
fetch
thy
soule
from
thee
:
they
shall
come
to
thee
as
a
Sergeant
to
a
Debtour
,
to
require
a
debt
;
they
shall
require
thy
soule
of
thee
;
Now
,
we
all
know
,
that
a
man
that
is
in
debt
,
and
either
hath
it
not
to
pay
,
or
is
unwilling
to
part
with
that
he
hath
,
such
a
man
cannot
indure
the
sight
of
a
Sergeant
above
all
men
,
because
he
commeth
to
fetch
that
from
him
,
that
he
would
not
part
with
.
Or
if
he
looke
upon
Death
as
a
Jaylour
,
so
Christ
saith
;
Agree
with
thy
adversarie
quickly
,
lest
hee
deliver
thee
to
the
Iudge
,
and
hee
give
thee
to
the
Iaylour
,
and
then
he
holdeth
thee
in
prison
,
from
whence
thou
shalt
not
goe
out
,
till
thou
have
paid
the
uttermost
farthing
.
Now
when
a
man
looks
on
Death
as
a
Jaylour
,
that
holdeth
all
in
the
grave
,
till
the
great
Judge
of
heaven
and
earth
calleth
for
them
,
at
the
generall
day
of
Assizes
,
that
great
day
of
appearance
,
when
all
the
world
shall
be
gathered
together
,
and
every
prison
shall
giue
up
their
prisoners
,
The
sea
and
the
grave
shall
give
up
their
dead
.
I
say
,
when
a
man
standeth
thus
as
unreconciled
to
God
,
or
at
least
,
as
one
that
doth
not
apprehend
this
reconciliation
,
is
not
perswaded
of
this
,
that
God
is
reconciled
to
him
,
it
is
no
marvell
if
Death
be
terrible
to
him
.
Therefore
in
the
sixth
of
the
Revelation
;
The
Kings
and
Captaines
,
and
the
great
and
mighty
men
,
they
cryed
to
the
mountaines
to
fall
upon
them
,
and
to
hide
them
,
from
the
presence
of
the
Lambe
,
because
the
great
day
of
wrath
was
come
,
and
who
could
stand
.
So
we
see
in
33.
Isa.
14.
there
is
crying
out
concerning
the
comming
of
God
,
the
sinners
in
Sion
,
the
hypocrites
are
afraid
,
who
shall
dwell
with
everlasting
burnings
?
and
who
shall
remaine
with
consuming
fire
?
when
they
shall
see
nothing
but
terrourand
wrath
in
God
,
fire
and
consumption
,
when
they
see
nothing
but
such
terrible
things
,
then
feare
cometh
upon
them
.
Now
marke
,
hypocrites
stand
altogether
unreconciled
,
and
therefore
it
is
no
marvell
if
they
be
afraid
:
and
the
Saints
of
God
,
so
farre
as
they
are
defective
in
the
assurance
of
Gods
love
,
so
farre
they
conceive
themselves
in
the
state
of
Hypocrites
,
and
therefore
they
are
so
full
of
feares
.
Againe
,
a
second
thing
that
they
stand
unresolved
of
,
is
concerning
the
future
estates
of
their
soules
and
bodies
after
death
,
they
are
not
sure
of
this
,
that
there
is
a
better
condition
afterwards
:
this
is
that
great
question
,
Whether
goe
wee
?
I
goe
now
out
of
the
bodie
,
and
whither
then
?
I
goe
out
of
the
world
,
and
whither
then
?
I
am
going
out
of
the
company
of
men
,
and
whither
then
?
shall
I
goe
to
Angels
and
Saints
,
or
to
divels
?
shall
I
goe
to
Heaven
or
to
Hell
?
shall
I
have
a
beeing
or
not
,
in
miserie
or
in
happinesse
?
They
know
not
what
shall
become
of
them
,
they
are
unresolved
of
this
point
,
of
their
owne
state
to
come
,
whether
they
shall
be
in
happinesse
or
horrour
after
death
,
and
therefore
Death
is
terrible
,
You
have
the
point
opened
.
I
will
answer
an
objection
or
two
,
and
then
come
to
the
use
.
It
may
be
objected
:
It
seemeth
the
servants
of
God
are
not
kept
under
the
feare
of
death
:
all
those
that
are
in
the
state
of
grace
,
have
faith
;
faith
,
that
spendeth
these
feares
,
and
therefore
since
they
are
in
the
state
of
beleevers
,
how
can
they
be
held
under
the
feare
of
death
?
To
this
I
answer
briefly
;
there
is
faith
in
all
the
children
of
art
thou
cast
downe
,
oh
my
soule
?
why
art
thou
disquieted
within
me
?
&c.
Sometime
it
is
in
conflict
with
reason
and
sense
;
thus
the
people
of
Israel
,
when
they
came
into
the
Wildernesse
,
they
looked
for
Stand
still
,
and
see
the
salvation
of
God
,
&c.
Now
in
this
conflict
the
successe
is
doubtfull
,
sometime
(
as
it
was
betweene
Amalek
and
Israel
fighting
together
)
Amalek
prevailed
,
&
Israel
had
the
worst
:
sometime
Israel
preuailed
,
and
Amalek
had
the
worst
,
so
sometime
Faith
prevaileth
against
sense
,
and
those
fears
that
arise
from
sense
,
and
somtime
again
carnal
fears
,
and
Sense
prevaileth
against
Faith
,
now
accordingly
are
those
effects
in
the
hearts
of
Gods
children
.
But
secondly
,
sometime
Faith
is
out
of
conflict
,
it
now
triumpheth
in
assurance
,
it
is
come
now
to
full
assurance
of
Faith
,
as
it
is
called
in
the
Scripture
,
and
then
there
is
nothing
so
comfortable
,
and
desirable
as
death
it selfe
to
the
servants
of
God
.
So
wee
see
David
in
the
23.
Psal.
Though
I
walke
through
the
valley
of
the
shadow
of
death
,
I
will
feare
none
ill
,
for
thou
Lord
art
with
mee
:
And
Nothing
shall
separate
〈◊〉
from
the
love
of
God
in
Christ
,
neither
principalities
nor
powers
,
nor
life
,
nor
death
,
nor
things
to
come
,
nothing
shall
doe
it
,
the
Apostles
faith
now
was
out
of
conflict
,
it
had
got
the
field
,
the
day
of
Sense
,
and
now
he
lookes
on
Death
with
comfort
.
So
that
I
say
in
that
measure
that
Faith
workes
in
that
measure
,
feare
of
death
ceaseth
.
Secondly
,
it
may
be
objected
.
But
we
see
the
servants
of
God
to
love
the
appearance
of
our
Lord
Iesus
Christ
,
and
the
Apostle
Paul
is
said
to
desire
to
bee
dissolved
,
and
to
bee
with
Christ
,
How
can
these
stand
with
the
feare
of
death
,
under
which
Gods
servants
are
held
.
To
this
I
answer
briefly
.
Gods
servants
must
be
considered
in
appearing
of
Christ
,
they
most
desire
to
be
with
him
as
best
for
them
:
but
take
them
in
some
particular
state
wherein
they
are
lesse
provided
,
and
lesse
fitted
and
prepared
,
then
,
they
may
be
at
a
stand
in
their
desires
,
they
may
have
the
feare
of
death
in
them
.
As
a
wife
,
her
generall
desire
is
for
nothing
so
much
as
for
the
presence
of
her
husband
,
yet
she
may
be
under
some
particular
unfitnesse
,
there
may
be
something
or
other
in
the
way
,
that
she
would
not
have
him
come
in
at
that
instant
,
though
her
desire
be
for
nothing
so
much
as
for
his
company
.
So
it
may
be
the
case
of
the
servants
of
God
,
they
may
say
sometimes
,
Lord
spare
mee
a
little
before
I
goe
hence
to
strengthen
my
faith
,
to
perfect
my
repentance
and
holinesse
,
to
doe
some
particular
worke
,
and
the
like
.
David
considered
this
,
that
there
was
something
that
he
might
doe
that
he
had
not
done
,
and
that
he
would
faine
doe
before
he
went
:
and
so
Hezekiah
,
and
the
rest
of
the
servants
of
God
.
The
point
is
cleare
.
I
come
to
the
Application
.
It
shall
be
a
word
of
exhortation
(
to
cut
of
otheruses
)
and
that
is
this
.
To
stirre
up
the
servants
of
God
,
that
if
they
be
disposed
to
distempers
under
which
they
are
held
,
that
they
are
afraid
to
die
,
that
therefore
they
labour
by
all
good
meanes
,
to
shake
off
the
feare
of
death
.
Why
?
Consider
and
note
well
those
two
things
that
are
in
the
Text.
The
first
is
this
,
that
it
is
an
uncomfortable
state
to
be
held
under
the
feare
of
Death
,
you
see
it
is
called
a
Bondage
here
,
and
that
is
enough
to
show
the
uncomfortablenesse
of
it
,
he
saith
,
by
the
feare
of
death
,
they
were
held
in
Bondage
all
their
life
long
.
Now
the
feare
of
Death
is
a
bondage
principally
in
these
two
Secondly
,
there
is
this
in
it
that
makes
it
a
bondage
,
it
holdeth
held
under
the
feare
of
Death
,
he
cannot
doe
what
he
would
,
he
cannot
rejoyce
in
God
;
he
cannot
delight
in
the
apprehension
of
glory
to
come
;
he
cannot
entertaine
a
thought
of
parting
with
things
present
,
with
that
securitie
,
and
comfort
of
heart
,
that
he
should
doe
,
and
all
because
this
feare
,
(
as
the
fetters
)
bindeth
his
hands
and
his
feet
,
and
keepeth
him
in
bondage
.
This
is
the
first
thing
,
the
feare
of
death
,
to
be
held
under
it
,
it
is
an
uncomfortable
state
.
Secondly
,
as
it
is
uncomfortable
,
so
it
is
possible
that
the
servants
Christ
came
for
this
end
,
that
having
destroyed
him
that
hath
the
power
of
death
,
that
is
the
divell
,
hee
might
deliver
those
,
that
for
feare
of
death
were
held
under
bondage
.
Did
Christ
come
for
this
end
?
then
it
is
possible
to
bee
had
,
for
certainly
Christ
would
not
lose
his
end
he
came
for
:
this
was
his
end
,
not
onely
to
deliver
them
from
eternall
death
,
but
also
from
the
feare
of
temporall
death
;
It
is
possible
therefore
;
The
servants
of
God
have
found
it
,
and
therefore
you
shall
see
them
brought
in
insulting
,
and
triumphing
,
and
glorying
over
Death
;
Oh
death
,
where
is
thy
sting
?
oh
Grave
,
where
is
thy
victory
?
thankes
be
to
God
that
hath
given
us
victory
,
through
Christ
our
Lord
:
When
they
looked
upon
Death
through
Christ
,
they
looked
on
it
without
this
feare
,
the
sting
and
power
is
tooke
out
,
the
very
nature
of
it
is
changed
,
and
it
is
made
now
every
way
beneficiall
.
I
say
it
is
possible
,
for
we
are
regenerate
,
and
begotten
againe
to
a
lively
hope
,
to
an
inheritance
immortall
and
undefiled
,
and
in
what
measure
the
hope
of
heaven
is
in
the
heart
of
man
,
in
that
measure
the
feare
of
death
falleth
in
that
heart
,
now
it
is
possible
that
we
may
attaine
this
fulnesse
of
hope
,
and
therefore
it
is
possible
that
we
may
be
freed
quite
from
the
feare
of
Death
.
This
may
suffice
by
way
of
motive
.
A
word
or
two
by
way
of
direction
.
If
this
be
possible
to
be
had
,
how
shall
the
servants
of
God
get
it
?
you
see
some
of
Gods
servants
are
held
under
the
feare
of
death
,
and
that
all
their
life
long
,
how
shall
we
be
freed
from
this
feare
?
I
should
now
orderly
take
up
the
particulars
laid
downe
as
causes
,
and
shew
that
by
these
it
is
cured
:
as
for
instance
.
Doth
God
doe
this
for
this
end
,
that
he
may
humble
a
man
?
then
the
being
exalted
above
measure
,
and
now
(
saith
he
)
my
life
is
not
deare
to
mee
,
he
was
content
to
lay
downe
his
life
and
all
when
he
was
humbled
.
Beloved
,
pride
in
some
outward
excellencies
or
other
,
setteth
a
man
above
his
place
,
therefore
when
a
man
is
tooke
off
from
all
that
puffes
up
the
spirit
of
a
man
,
he
will
be
content
,
to
lay
downe
any
of
those
things
,
even
life
it selfe
if
need
be
.
Againe
secondly
;
Doth
God
doe
it
to
strengthen
faith
in
a
Thirdly
;
Doth
God
doe
this
,
that
he
may
make
men
more
holy
The
sting
of
Death
is
sinne
,
then
if
thou
wilt
have
Death
comfortable
,
let
thy
life
be
conformable
to
Gods
rule
and
word
,
or
else
every
sinne
will
present
it selfe
in
death
before
thee
,
specially
those
sinnes
,
thou
allowest
thy selfe
in
,
will
make
Death
as
bitter
as
Hell
.
Fourthly
;
Doth
God
doe
it
for
this
end
,
that
he
may
make
thee
It
is
a
great
matter
if
men
could
learne
this
wisedome
to
die
daily
;
that
is
,
be
every
day
imployed
,
as
dying
daily
:
I
meane
for
the
manner
of
your
carriage
,
not
for
the
matter
,
for
the
substance
of
the
dutie
.
If
a
man
were
sure
to
die
this
day
,
he
would
lay
aside
all
businesse
,
and
set
himselfe
to
be
prepared
for
judgement
,
and
would
lay
aside
the
use
of
any
other
comforts
and
delights
.
But
that
is
not
the
meaning
,
but
this
,
that
we
carry
our selves
in
businesse
every
day
,
as
if
Death
should
seize
upon
us
in
that
businesse
,
that
we
might
be
found
well-doing
;
that
is
,
when
a
man
followeth
his
earthly
businesse
with
a
heavenly
mind
,
when
he
keepeth
to
the
rule
of
righteousnesse
,
and
truth
in
his
ordinary
calling
,
when
he
is
doing
,
or
receiving
good
in
his
company
,
when
he
useth
his
pleasures
and
recreations
,
as
the
whet-stone
to
the
Sithe
,
to
make
him
fitter
for
God
;
I
say
,
when
thus
we
doe
things
to
a
right
end
,
and
in
a
right
maner
;
if
Death
now
should
seize
upon
us
in
such
an
action
,
it
should
find
us
well-doing
:
And
this
is
that
we
perswade
you
to
,
if
you
would
have
death
comfortable
,
and
not
terrible
,
be
so
imployed
,
as
that
your
actions
may
be
good
,
both
for
matter
and
forme
,
that
you
are
now
about
,
because
Death
may
strike
you
in
such
an
action
.
But
I
cannot
stand
on
these
particulars
.
Againe
,
for
the
causes
in
our selves
;
If
you
would
be
freed
It
is
not
the
destruction
of
nature
,
and
so
a
naturall
Ill
,
as
you
account
it
;
It
is
rather
a
cure
of
nature
,
for
assoone
as
ever
we
live
,
we
are
dying
,
and
all
our
life
,
it
is
but
a
living
death
,
a
continuall
decaying
and
dying
.
Now
when
death
commeth
,
it
putteth
an
end
to
all
the
decayes
of
nature
,
and
setteth
all
right
againe
.
It
is
but
asleepe
,
and
sleepe
it
is
not
a
destruction
,
but
a
helpe
of
the
bodie
,
and
that
which
inableth
to
vigour
and
strength
,
and
fitnesse
to
action
,
Againe
,
it
is
not
the
destruction
of
any
part
of
a
man
,
the
body
it selfe
is
not
destroyed
:
indeed
it
is
in
the
Grave
,
but
it
is
in
the
grave
,
as
in
a
bed
of
peace
,
They
shall
come
and
rest
in
their
beddes
(
saith
the
Prophet
;
)
The
grave
is
but
as
a
bed
wherein
the
body
lies
asleepe
,
and
no
man
(
you
know
)
is
troubled
with
feare
that
hee
goeth
to
bed
.
The
grave
is
but
as
Gods
chest
to
keepe
in
all
his
Treasure
,
whereof
the
bodies
of
his
servants
are
apart
,
precious
to
him
,
even
in
the
grave
,
in
death
,
Precious
in
the
sight
of
the
Lord
,
is
the
death
of
his
Saints
;
and
God
will
open
this
Cabinet
,
and
the
Chest
of
the
Grave
,
in
the
great
day
of
the
Resurrection
,
and
bring
the
body
out
againe
,
and
then
it
shall
be
as
good
as
ever
it
was
,
nay
,
I
say
not
onely
as
good
,
but
much
better
too
,
for
our
vile
bodies
shall
bee
made
like
the
glorious
bodie
of
Christ
.
Phil.
3.
No
man
when
he
goeth
to
bed
,
thinkes
much
to
have
his
old
cloathes
taken
off
,
that
they
may
be
mended
,
and
made
better
against
morning
.
When
we
sleepe
in
the
Grave
,
it
is
no
more
but
this
,
the
garment
of
the
soule
,
the
body
,
the
old
apparell
,
that
is
taken
off
,
that
it
may
be
made
better
,
and
a
more
glorious
body
,
this
is
all
,
we
lose
nothing
by
it
,
but
our
estates
,
even
our
bodily
estate
is
bettered
by
it
.
And
for
the
Soule
,
Death
doth
not
destroy
that
neither
,
for
know
this
,
the
soule
liveth
for
ever
,
the
bodie
indeed
returneth
to
the
Earth
as
it
was
,
but
the
soule
returneth
to
God
that
gave
it
;
The
soule
I
say
liveth
,
that
is
the
thing
that
Christ
himselfe
proveth
in
22.
Mat.
Abraham
is
alive
,
why
so
?
For
God
is
not
the
God
of
the
dead
,
but
of
the
living
;
for
God
said
,
I
am
the
God
of
Abraham
,
&c.
How
can
this
be
,
that
God
is
the
God
of
Abraham
,
and
yet
he
is
dead
?
Indeed
he
is
dead
,
if
wee
looke
to
the
separation
of
the
soule
and
body
,
in
the
cessation
of
bodily
actions
;
but
if
we
looke
to
the
better
part
of
Abraham
,
his
soule
,
that
continueth
,
the
ever-living
God
hath
made
an
everlasting
Covenant
with
him
,
and
therefore
he
dieth
not
.
Againe
it
is
not
onely
,
not
the
destruction
of
nature
,
but
not
of
your
actions
neither
,
Death
doth
not
destroy
them
neither
;
Indeed
there
is
a
cessation
of
bodily
actions
,
but
it
is
,
that
the
body
may
have
better
strength
,
and
be
the
fitter
instrument
of
holinesse
after
:
But
for
those
actions
of
the
soule
,
that
depend
not
upon
the
body
,
they
are
as
perfectly
done
,
when
we
are
dead
,
as
when
we
are
alive
,
and
better
too
.
When
a
man
liveth
upon
the
earth
(
you
see
,
)
his
soule
is
much
hindered
by
the
body
;
A
distempered
sicke
crazie
body
,
or
a
full
well-fed
body
,
is
a
hindrance
to
the
soule
,
because
of
that
tie
that
is
betweene
the
body
,
and
the
soule
,
and
the
spirit
:
so
there
is
a
simpathy
,
the
soule
is
affected
some
what
in
this
sense
.
But
it
is
not
so
then
,
the
soule
shall
bee
loosed
from
the
body
,
and
so
freer
for
spirituall
actions
then
now
it
is
.
The
soules
under
the
Altar
,
they
crie
,
How
long
Lord
,
holy
and
just
,
wilt
thou
not
revenge
our
bloud
upon
them
that
are
upon
the
earth
?
The
soules
of
Gods
servants
you
see
then
are
glorified
,
when
they
are
out
of
the
body
,
and
therefore
shall
glorifie
God
more
perfectly
,
and
enjoy
God
more
freely
and
fully
,
then
now
while
their
soules
are
in
these
mortall
bodies
.
And
at
that
very
instant
,
when
the
soule
of
Gods
servant
is
carried
out
of
the
body
to
heaven
,
it
more
perfectly
injoyeth
Christ
,
and
is
more
sensible
,
and
more
fit
to
answer
the
love
of
Christ
to
him
,
then
ever
when
it
was
in
the
body
.
So
then
here
is
a
cessation
of
baser
actions
and
imployments
,
to
give
place
to
more
noble
,
and
heavenly
,
and
excellent
actions
,
wherein
the
soule
shall
bee
employed
in
heaven
.
There
is
then
no
losse
of
actions
neither
.
Againe
,
there
is
no
losse
of
company
.
This
is
a
thing
that
troubleth
men
,
husband
and
wife
to
part
,
friends
to
part
.
But
we
lose
no
company
by
death
,
howsoever
we
lose
the
company
of
men
,
that
we
cannot
assure
our selves
are
friends
indeed
:
for
of
all
the
friends
we
speake
of
in
the
maine
point
,
when
they
come
to
be
tryed
,
there
are
few
to
be
found
to
be
friends
:
But
then
,
we
goe
to
them
whose
love
is
perfect
,
that
you
may
be
sure
of
,
and
have
the
truth
of
their
love
.
Againe
,
how
little
comfort
,
nay
how
little
have
you
company
with
those
friends
you
desire
?
Is
not
much
part
of
our
life
spent
without
any
fight
of
our
friends
?
is
not
halfe
of
it
spent
in
sleep
in
the
night
?
and
the
other
halfe
in
businesse
and
pleasure
?
Alas
!
how
little
time
have
we
to
enjoy
our
friends
we
rest
on
?
But
then
,
we
shall
perfectly
enjoy
them
,
when
there
shall
be
no
need
of
sleepe
,
when
there
shall
be
perfection
of
love
,
and
freedome
from
distraction
and
imployment
,
when
the
servants
of
God
shall
fully
,
and
freely
,
and
sweetly
,
and
comfortably
enjoy
one
the
other
.
Abraham
,
and
Isaac
,
and
Iacob
,
and
the
meanest
of
the
Saints
,
shall
meet
in
the
expression
of
love
,
in
such
a
perfection
as
we
cannot
speake
of
.
And
this
is
certaine
,
you
shall
goe
to
many
.
Who
can
tell
the
dust
of
Iacob
?
Now
you
have
some
one
,
or
two
,
or
three
,
or
a
few
men
or
women
that
you
account
friends
,
and
dote
much
upon
,
but
then
you
shall
have
ennumerable
company
,
a
world
of
friends
of
men
and
women
,
multitudes
,
they
cannot
be
numbred
,
they
are
as
the
starres
of
heaven
for
number
.
I
say
there
is
no
losse
of
company
by
this
meanes
.
Againe
,
you
shall
lose
no
pleasures
by
death
,
it
may
be
you
shall
lose
some
few
sensuall
bruitish
pleasures
,
a
few
mixed
,
corrupt
pleasures
,
pleasures
that
have
the
mixture
of
sorrow
and
feare
in
them
,
that
imbitters
them
to
the
soule
of
a
man
,
but
it
shall
not
be
so
then
:
you
shall
be
freed
from
imperfect
pleasures
,
and
have
perfect
ones
at
Gods
right
hand
for
evermore
,
pure
pleasures
.
Againe
,
you
lose
no
necessary
convenience
neither
,
the
rich
man
loseth
no
riches
by
death
;
he
loseth
his
money
,
doth
he
lose
his
riches
therefore
?
No
;
The
Angels
are
rich
,
but
they
have
no
money
;
the
Saints
are
rich
,
they
want
nothing
,
but
they
have
no
money
.
It
may
be
thou
losest
a
child
,
thou
shalt
find
a
Father
;
it
may
be
thou
losest
a
weake
friend
,
that
loveth
not
long
,
or
it
may
be
not
so
truly
as
thou
thinkest
he
doth
;
and
thou
findest
friends
that
are
many
and
perfect
,
and
pure
in
their
love
,
that
love
with
a
perfect
heart
;
And
what
then
are
all
those
losses
,
when
you
enjoy
that
which
shall
make
the
soule
happy
for
ever
?
Thus
I
say
you
should
rectifie
your
opinions
concerning
Death
,
looke
upon
it
aright
,
have
true
apprehensions
of
it
.
Get
an
intrest
in
Christ
,
and
looke
on
death
through
him
,
get
faith
,
and
then
all
these
things
that
I
haue
spoken
shall
be
your
Christ
is
to
us
in
life
and
in
death
advantage
;
If
we
live
he
is
gaine
to
us
in
life
,
and
if
we
die
,
he
is
advantage
to
us
in
death
.
And
death
is
reckoned
amongst
the
speciall
favours
and
priviledges
Christ
hath
given
to
his
Church
;
All
are
yours
,
what
all
?
life
and
death
,
things
present
,
and
things
to
come
;
all
are
yours
,
and
you
are
Christs
,
and
Christ
is
Gods
.
So
we
see
that
Death
is
amongst
the
priviledges
that
Christ
hath
given
his
Church
,
therefore
rectifie
your
opinions
concerning
Death
,
make
good
that
I
spake
before
,
and
you
shall
find
this
good
that
I
now
speake
.
And
for
the
last
,
the
unacquaintance
with
Death
:
let
not
that
trouble
you
,
none
come
from
the
dead
to
tell
you
what
is
done
there
,
but
looke
on
the
servants
of
God
before
,
and
when
they
die
,
and
you
shall
find
enough
how
they
apprehended
Death
,
when
they
have
looked
on
it
in
the
glasse
of
the
Gospell
.
Looke
upon
them
before
death
,
Iacob
being
to
close
up
his
dayes
with
blessing
of
his
children
;
Lord
(
saith
hee
)
I
have
waited
for
thy
salvation
.
Hee
looked
upon
Death
through
Christ
,
the
Saviour
of
the
world
,
that
he
should
bee
saved
by
him
:
and
though
it
be
true
that
there
is
a
further
meaning
for
the
Tribes
in
those
words
of
Iacob
,
yet
this
was
proper
to
Iacob
himselfe
,
hee
looked
upon
Death
now
approching
,
as
that
that
he
was
delivered
from
,
and
set
into
that
freedome
purchased
by
Christ
.
So
old
Simeon
,
Lord
,
now
lettest
thou
thy
servant
depart
in
peace
according
to
thy
word
,
for
mine
eyes
have
seene
thy
salvation
;
Iacob
accounted
it
his
salvation
,
old
Simeon
,
a
departure
from
a
worse
place
to
a
better
,
from
worse
company
and
comforts
to
a
better
;
A
change
for
the
better
still
,
and
a
departing
in
peace
.
Againe
secondly
,
looke
on
the
servants
of
God
in
death
,
see
what
they
have
said
too
:
Iosiah
,
a
man
that
was
upright
in
heart
,
he
went
to
the
grave
in
peace
,
he
was
gathered
to
his
fathers
in
peace
,
that
he
should
not
see
the
evill
that
should
come
upon
his
people
:
here
is
all
:
it
was
but
a
peaceable
taking
of
him
away
from
a
more
troubelous
condition
if
he
had
lived
longer
.
Beloved
,
he
died
in
warre
,
yet
it
is
said
he
was
gathered
in
peace
;
he
had
inward
peace
with
God
,
though
he
failed
in
that
particular
action
.
And
the
Apostle
in
the
2
Cor.
5.
4.
This
is
our
desire
that
wee
may
bee
clothed
upon
,
not
that
we
would
be
unclothed
,
but
clothed
upon
,
that
mortalitie
may
bee
swallowed
up
of
life
.
A
strange
speech
,
he
counteth
death
life
to
him
,
he
counteth
the
death
of
this
life
,
to
be
the
death
of
mortalitie
,
by
laying
aside
this
earthly
tabernacle
(
as
he
saith
in
the
first
verse
)
mortalitie
is
swallowed
up
of
life
:
And
therefore
you
give
wrong
names
to
things
,
for
while
you
live
,
you
die
,
because
your
life
it
is
a
dying
condition
,
and
while
you
die
,
you
live
,
because
then
the
cessation
of
life
it
is
as
the
river
Iordan
to
the
people
of
Israel
,
no
more
but
a
passage
to
Canaan
,
not
a
floud
to
drowne
them
,
so
it
is
with
the
servants
of
God
,
death
is
but
a
passage
to
heaven
,
it
is
not
destructive
to
them
.
So
that
if
men
did
but
rectifie
their
opinions
of
Death
(
as
I
told
you
before
)
when
their
hearts
are
right
set
,
when
they
are
humbled
,
and
not
lifted
up
with
worldly
things
,
when
their
faith
is
strengthned
,
and
setled
in
them
,
when
they
are
made
watchfull
in
a
holy
course
,
looking
for
Death
,
when
they
are
established
with
the
assurance
of
Gods
favour
,
then
I
say
they
may
find
that
all
these
naturall
feares
of
death
were
upon
mistake
,
they
did
not
rightly
apprehend
the
thing
.
Other
things
I
should
have
added
,
but
I
am
loth
to
hold
you
too
long
.
A
word
for
the
occasion
;
and
so
I
will
conclude
;
The
departure
of
our
Sister
here
was
the
occasion
,
as
of
this
meeting
here
,
so
of
this
Text
in
particular
.
Shee
gave
good
evidence
to
those
that
knew
her
more
inwardly
,
that
she
was
in
Christ
,
that
she
was
delivered
not
onely
from
eternall
death
,
but
from
feare
of
temporall
death
too
.
It
pleased
God
to
exercise
her
a
great
while
under
the
feare
of
death
,
the
apprehension
of
it
wa●…
of
some
terrour
to
her
,
but
neverthelesse
when
God
called
her
to
it
indeed
,
then
the
feare
of
Death
was
hid
from
her
,
and
Christ
then
applied
the
fruit
of
his
death
,
in
freeing
her
from
those
feares
.
Shee
was
not
freed
from
them
out
of
a
Stoycall
Appethy
,
or
want
of
naturall
affection
and
passion
,
but
out
of
a
spirituall
and
faithfull
application
of
Christ
to
herselfe
upon
good
grounds
.
Shee
looked
upon
God
as
her
Father
,
and
much
delighted
to
expresse
her
apprehension
of
him
under
that
notion
,
and
shee
very
often
manifested
her
rejoycing
in
that
interest
she
had
in
God
,
as
his
child
:
no
marvell
then
if
the
feare
of
death
were
taken
away
:
we
see
here
in
the
text
,
that
they
are
children
that
are
delivered
from
the
feare
of
death
.
When
we
are
in
the
state
of
Gods
children
by
adoption
and
grace
,
then
there
is
rather
a
desire
,
then
a
feare
of
death
:
It
is
but
as
our
Fathers
white
Horse
,
so
it
is
called
in
the
Revelation
.
A
child
at
schoole
,
when
he
seeth
one
riding
post
through
the
streets
,
as
if
he
would
runne
over
him
,
or
tread
upon
him
,
he
cryeth
out
:
But
if
he
sees
that
it
is
his
fathers
man
sent
to
bring
him
from
schoole
to
his
Fathers
house
,
all
his
feare
is
past
,
and
he
laugheth
and
rejoyceth
.
So
when
we
are
the
sonnes
and
daughters
of
God
by
adoption
,
we
apprehend
Death
as
our
Fathers
pale
Horse
,
sent
by
him
to
bring
us
,
from
a
place
of
prison
on
earth
,
home
to
our
Fathers
house
,
a
place
of
libertie
in
heaven
;
So
it
was
with
her
.
She
looked
upon
Christ
as
her
Husband
,
and
though
she
left
a
husband
upon
earth
,
yet
(
it
was
her
owne
expression
)
shee
was
to
goe
to
her
Husband
in
heaven
,
which
was
farre
better
for
her
.
And
therefore
(
I
say
)
having
these
apprehensions
of
God
as
her
Father
,
and
that
she
was
adopted
to
the
state
of
a
child
by
grace
,
and
looking
upon
Christ
as
her
husband
,
no
marvell
shee
was
freed
from
the
feare
of
Death
.
And
that
these
were
upon
good
grounds
,
those
that
knew
her
course
best
,
knew
that
she
expressed
it
by
her
abundant
care
to
please
God
,
by
her
desire
to
serve
God
,
by
her
endevour
to
mortifie
and
subdue
ill
in
her selfe
,
by
her
growth
in
grace
in
her
latter
times
,
these
good
evidences
did
shew
that
it
was
not
a
rash
and
groundlesse
perswasion
,
but
a
true
and
reall
apprehension
of
God
and
Christ
that
freed
her
from
this
Feare
of
death
.
Beloved
,
many
times
the
life
of
Gods
servants
is
uncomfortable
to
them
,
because
(
for
some
of
those
reasons
I
have
spoken
of
before
)
they
are
afraid
of
Death
,
and
they
apprehend
it
not
with
comfort
,
and
this
they
doe
,
because
they
see
not
the
interest
they
have
in
better
comforts
then
Death
can
take
from
them
;
I
have
the
rather
therefore
spoke
this
of
her
,
that
you
may
take
notice
of
it
,
and
apply
it
to
your selves
.
And
to
conclude
,
make
this
use
of
all
,
to
grow
more
humble
,
and
watchfull
,
and
holy
,
to
strengthen
faith
more
,
and
by
dying
daily
to
prepare
more
for
Death
:
For
faith
is
the
rectified
apprehension
of
things
:
Death
it
is
not
so
fearefull
as
you
thinke
it
is
,
you
lose
not
so
much
as
you
thinke
you
lose
.
Nay
againe
,
because
this
trouble
,
and
this
feare
dishonoureth
God
,
therefore
when
God
calleth
us
to
Death
,
he
hideth
these
feares
from
us
,
as
he
did
from
this
servant
of
Christ
at
this
time
before
us
,
though
she
were
fearfull
before
,
yet
she
was
exceeding
comfortable
all
the
time
,
when
the
apprehension
of
Death
approched
upon
her
.
So
it
shall
be
with
thee
,
if
thou
bee
carefull
to
use
the
meanss
to
prepare
for
Death
:
mind
thou
the
dutie
that
God
enjoyneth
thee
in
thy
life
,
and
leave
the
event
and
issue
to
him
;
either
hee
will
glorifie
himselfe
by
thy
feares
,
or
else
he
will
glorifie
himselfe
by
delivering
thee
from
thy
feares
.
FINIS
.
THE
PERFECTION
OF
PATIENCE
;
OR
,
THE
COMPLEATE
CHRISTIAN
.
HEB.
12.
1
,
2.
Let
us
runne
with
Patience
unto
the
race
that
is
set
before
us
,
looking
unto
Iesus
the
Authour
and
finisher
of
our
faith
,
&c.
JAMES
5.
12.
Yee
have
heard
of
the
Patience
of
Iob
,
and
have
seene
the
end
of
the
Lord
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
PERFECTION
OF
PATIENCE
;
OR
,
THE
COMPLEATE
CHRISTIAN
.
SERMON
IIII.
JAMES
1.
4.
But
let
patience
have
her
perfect
worke
,
that
you
may
bee
perfect
and
intire
wanting
nothing
.
IN
the
second
verse
of
this
Chapter
,
the
My
brethren
(
saith
hee
)
count
it
all
joy
,
when
you
fall
into
divers
tentations
:
This
exhortation
he
presseth
in
the
third
Verse
,
by
shewing
the
gracious
effects
of
tentations
,
when
God
sanctifieth
them
;
Knowing
this
that
the
tryall
of
your
faith
worketh
patience
.
Yea
,
but
if
this
be
all
the
fruit
of
our
afflictions
and
tentations
,
that
we
shall
be
made
patient
,
what
great
matter
is
that
?
what
great
advantage
commeth
by
patience
?
It
is
but
a
dull
grace
,
it
is
meerely
passive
?
He
telleth
them
,
that
it
is
such
a
grace
,
as
is
necessarie
to
the
beeing
,
and
perfection
of
a
Christian
,
in
the
words
that
I
have
now
read
to
you
,
Let
patience
have
her
perfect
worke
,
that
you
may
be
perfect
,
and
intire
wanting
nothing
.
I
shall
speake
something
for
the
explication
of
the
tearmes
and
phrases
used
here
,
and
then
come
to
elect
such
points
as
shall
offer
themselves
to
us
from
them
.
First
I
will
shew
,
what
is
meant
by
patience
.
Secondly
,
what
is
meant
by
Patience
having
her
perfect
worke
.
Thirdly
,
what
is
meant
by
this
,
that
doing
of
this
,
they
shall
be
perfect
and
intire
wanting
nothing
.
Patience
(
in
a
word
)
it
is
a
grace
or
fruit
of
Gods
spirit
,
whereby
the
heart
of
a
beleever
willingly
submitteth
it selfe
to
the
will
of
God
in
all
afflictions
,
and
changes
in
this
life
.
I
say
,
it
is
a
worke
or
fruit
of
Gods
spirit
.
In
respect
of
this
worke
,
the
efficient
is
called
,
The
God
of
Patience
.
And
long
suffering
(
which
fruit
of
the
Spirit
,
Gal.
5.
22.
The
subject
of
this
,
is
the
Heart
.
The
act
of
this
Patience
,
is
to
submit
a
mans
selfe
willingly
to
God
in
afflictions
:
I
say
willingly
,
for
there
is
a
submission
which
is
by
force
;
when
God
subjects
a
man
to
himselfe
,
not
by
a
graci●…
and
sweet
inclining
of
the
will
,
but
by
a
powerfull
subduing
〈◊〉
the
person
.
Now
,
when
I
say
there
is
such
a
willing
submission
to
God
in
afflictions
;
the
meaning
is
thus
;
That
there
may
be
in
a
beleever
,
in
a
child
of
God
,
a
Velietie
,
an
inclination
of
the
will
,
a
naturall
desire
to
be
freed
from
Afflictions
,
yet
neverthelesse
there
is
in
him
that
willingnesse
that
is
here
the
Patience
of
a
Christian.
There
may
be
a
willingnesse
,
and
an
unwillingnesse
in
one
and
the
same
person
arising
from
divers
principles
.
In
every
renewed
soule
,
there
is
a
principle
of
nature
,
and
a
principle
of
grace
(
I
speake
not
now
of
corrupt
nature
,
but
of
pure
nature
,
for
we
may
so
speake
.
)
There
is
a
desire
that
ariseth
from
nature
,
and
that
tendeth
to
the
conservation
of
a
mans
beeing
,
and
to
the
conservation
of
a
man
in
all
the
comforts
,
and
contentments
of
his
beeing
:
This
is
,
and
may
be
in
a
child
of
God
.
But
then
it
is
overswayed
by
grace
,
which
makes
a
man
now
resigne
up
this
will
of
his
to
Gods
hand
,
to
be
content
(
against
his
owne
naturall
desires
,
)
to
bee
disposed
of
according
to
Gods
will
.
This
wee
may
see
in
our
Lord
and
Saviour
:
Father
(
saith
he
)
if
it
be
possible
,
let
this
cup
passe
from
mee
.
Here
is
a
desire
to
keepe
,
not
onely
in
his
naturall
beeing
,
but
to
keepe
in
the
comfort
of
nature
and
life
:
And
this
is
lawfull
and
a
good
desire
;
for
these
affections
,
are
the
workes
of
God
upon
the
soule
of
man
.
The
will
of
man
moveth
naturally
by
these
affections
,
these
desires
they
are
the
fruits
of
nature
,
and
so
the
workes
of
God
in
nature
,
and
therefore
not
simply
to
be
blamed
.
But
now
that
which
keepeth
them
within
compasse
,
is
an
over-ruling
worke
of
grace
,
whereby
the
creature
is
made
to
acknowledge
his
distance
from
the
Creatour
,
and
that
subjection
he
oweth
to
God
,
as
the
soveraigne
Lord
of
nature
,
and
of
all
creatures
.
And
in
this
sense
our
Saviour
Christ
doth
check
his
naturall
desires
;
If
it
be
possible
let
this
cup
passe
from
me
,
neverthelesse
,
not
as
I
will
,
but
as
thou
wilt
,
saith
he
.
So
here
is
a
worke
of
grace
,
ordering
and
over-ruling
nature
,
that
it
might
not
exceed
that
proportion
of
the
creature
,
and
those
desires
that
should
be
in
nature
.
So
then
you
see
what
kind
of
willingnesse
we
meane
,
such
a
kind
of
willingnesse
,
as
in
the
issue
and
close
resteth
in
Gods
will
.
The
object
of
this
Patience
,
is
Afflictions
,
and
the
changes
of
this
life
.
Affliction
is
properly
any
thing
that
is
grievous
to
a
mans
sense
,
any
thing
that
crosseth
a
mans
will
.
There
are
some
things
that
indeed
are
Afflictions
,
but
not
to
this
or
that
person
,
because
heis
not
sensible
of
them
,
or
because
he
is
not
carried
with
any
desires
against
them
:
But
when
a
man
is
crost
in
his
will
,
that
is
an
affliction
to
him
;
but
specially
when
this
is
set
on
him
with
a
change
,
when
God
brings
,
as
Iob
speakes
,
changes
upon
him
,
when
a
man
is
in
another
turning
and
course
of
life
,
this
is
an
affliction
indeed
.
A
man
that
hath
tasted
the
sweetnesse
of
prosperitie
,
now
to
be
left
in
affliction
,
this
was
Iobs
case
,
and
this
is
specially
the
object
of
Patience
.
You
have
heard
of
the
patience
of
Iob.
But
how
did
Iobs
patience
appeare
in
the
Afflictions
,
in
the
changes
of
his
life
?
That
notwithstanding
he
had
felt
the
sweetnesse
of
a
prosperous
estate
,
and
the
comfort
of
friends
,
yea
,
and
the
comfort
of
Gods
favour
shining
upon
his
heart
,
and
many
other
particular
mercies
,
yet
when
God
turned
his
hand
,
and
tooke
away
the
comforts
of
his
life
,
the
comfort
and
societie
of
his
friends
,
the
comfortable
expressions
of
his
owne
love
to
his
soule
,
and
threatned
the
taking
away
even
of
life
it selfe
;
Iob
could
now
in
this
case
resolve
to
rest
in
the
determination
,
and
appointment
and
will
of
God
.
Here
is
Patience
now
.
Thus
briefly
you
have
heard
what
the
duty
is
,
to
which
the
Apostle
exhorteth
;
It
is
patience
,
that
is
,
a
willing
resigning
of
our selves
to
Gods
appointment
in
the
changes
of
our
life
.
But
now
that
is
not
enough
,
the
Apostle
contents
not
himselfe
Have
Patience
,
but
,
let
Patience
have
her
perfect
worke
;
Hee
would
have
them
grow
in
Patience
,
to
grow
from
one
degree
to
another
,
to
abound
in
Patience
(
as
the
Apostle
speakes
of
Hope
and
Ioy
in
the
15.
Rom.
13.
)
that
they
might
not
onely
have
patience
,
but
have
it
brought
to
perfection
,
which
in
the
1.
Coll.
11.
is
called
all
long
suffering
,
that
there
might
not
be
the
least
defect
,
that
they
Let
Patience
have
her
perfect
worke
.
The
reason
is
,
that
you
may
be
perfect
and
intire
wanting
nothing
.
That
you
may
be
intire
.
Some
understand
it
thus
,
that
you
may
Others
,
by
intirenesse
here
,
and
wanting
nothing
,
thinke
that
the
Apostlemeanes
this
,
that
they
might
have
that
which
might
supply
comfort
to
their
soules
in
all
their
wants
,
A
man
is
then
said
to
want
nothing
,
when
he
is
content
and
satisfied
with
that
estate
wherein
he
is
,
as
if
he
had
all
things
:
So
David
,
when
Ziglag
was
comfort
himselfe
in
the
Lord
his
God
.
Godlinesse
is
great
gaine
;
(
but
how
?
)
with
contentment
,
that
is
,
there
is
such
a
sufficiency
with
contentment
of
heart
,
as
if
a
man
had
the
things
he
wants
.
So
then
here
is
the
thing
,
that
you
may
be
intire
,
in
respect
of
all
gracious
habits
,
necessary
to
the
beeing
of
a
Christian
,
that
you
may
have
that
inward
store
and
supply
of
comfort
,
that
may
support
your
hearts
in
all
outward
wants
.
Thus
you
have
the
meaning
of
the
words
.
The
parts
are
two
.
An
exhortation
to
duty
.
An
argument
to
enforce
that
exhortation
.
The
duty
whereto
they
are
exhorted
is
,
that
they
should
bee
perfect
in
Patience
,
let
Patience
have
her
perfect
worke
.
The
Argument
whereby
they
are
perswaded
to
this
duty
,
is
that
they
may
be
intire
.
and
wanting
nothing
,
that
they
may
have
all
that
is
necessary
to
a
Chaistian
.
We
will
observe
two
Conclusions
hence
,
which
we
shall
follow
at
this
time
.
The
first
is
this
;
That
Patience
is
necessarie
to
the
perfection
of
a
Christian.
Or
,
A
Christian
is
not
perfect
without
patience
.
The
second
is
this
;
That
every
Christian
should
strive
for
a
perfection
of
degrees
of
Patience
.
These
two
Conclusions
we
will
handle
apart
in
the
Explication
and
proofe
,
and
joyne
them
together
in
the
application
and
use
.
For
the
first
then
,
that
A
Christian
is
not
perfect
without
patience
.
bee
perfect
(
saith
he
)
as
your
heavenly
father
is
perfect
.
What
perfection
speakes
he
of
here
?
Such
a
perfection
,
such
a
worke
of
Grace
,
as
might
inable
them
to
carry
themselves
,
as
became
them
in
the
middest
of
those
many
enemies
and
opposites
they
should
meet
withall
.
I
will
not
stand
upon
this
,
I
will
endevour
to
make
it
appeare
There
is
a
twofold
perfection
of
a
Christian
;
There
is
a
perfection
Now
there
is
a
necessitie
that
there
should
bee
a
perfection
of
parts
.
First
,
the
perfection
of
parts
in
a
Christian
,
is
but
the
making
up
Adde
moreover
to
your
faith
,
vertue
,
to
vertue
knowledge
,
to
knowledge
temperance
,
to
temperance
patience
,
to
patience
godlinesse
,
to
godlinesse
brotherly
kindnesse
,
to
brotherly
kindnesse
love
;
What
is
the
reason
of
of
it
?
If
these
things
bee
in
you
and
abound
,
you
shall
neither
be
idle
,
nor
unfruitfull
in
the
worke
of
the
Lord
.
As
if
hee
should
say
,
you
will
bee
idle
and
unfruitfull
professors
,
unlesse
that
these
graces
bee
in
you
,
and
abound
in
you
.
Now
what
are
the
Graces
?
you
shall
see
the
necessitie
of
every
one
of
them
;
The
Apostle
exhorteth
beleevers
there
,
to
the
giving
all
diligence
to
the
making
their
calling
and
election
sure
,
to
make
it
certaine
to
themselves
that
they
are
effectually
called
.
But
might
some
say
,
there
are
many
graces
necessary
to
a
Christian
,
but
there
is
one
principall
,
which
we
call
the
radicall
and
maine
grace
of
all
,
Faith
?
I
but
saith
the
Apostle
,
there
are
many
others
necessary
besides
that
,
as
you
must
have
faith
towards
God
,
so
you
must
also
carry
your selves
so
,
as
may
adorne
your
profession
amongst
men
,
therefore
adde
vertue
to
faith
.
But
they
might
say
,
vertue
,
that
is
that
that
guideth
a
man
in
all
Morralls
,
in
all
the
course
of
his
life
and
conversation
?
You
shall
have
many
provocations
to
sinne
,
therefore
adde
to
vertue
temperance
.
But
we
have
many
discouragements
to
good
?
therefore
adde
to
temperance
Patience
.
But
what
though
you
should
have
both
temperance
and
Patience
,
these
are
but
morall
vertues
?
Therefore
adde
to
Patience
godlinesse
,
that
you
may
in
all
things
you
doe
,
ayme
at
God
,
and
approve
your selves
to
him
.
But
when
we
have
carried
our selves
in
a
holy
manner
,
according
to
the
rule
and
word
of
God
,
yet
neverthelesse
there
are
many
Christians
that
require
offices
of
love
from
us
,
and
what
shall
wee
doe
to
these
?
Therefore
adde
to
godlinesse
brotherly
kindnesse
.
But
then
againe
beside
that
conversation
we
have
with
beleevers
,
the●…e
are
many
men
in
the
world
that
expect
certaine
duties
from
us
?
Therefore
adde
to
that
,
Love
,
that
extendeth
to
all
men
according
to
their
necessities
.
So
you
see
how
the
Apostle
takes
all
graces
,
as
it
were
into
severall
parcels
,
and
sheweth
how
they
cannot
bee
without
one
parcell
of
grace
,
they
cannot
goe
through
the
course
of
Christianitie
,
except
they
have
every
thing
:
they
cannot
carry
themselves
toward
God
without
faith
:
they
cannot
adorne
their
profession
without
vertue
;
they
cannot
escape
temptations
without
temperance
;
neither
can
they
be
encouraged
against
discouragements
without
patience
,
Therefore
he
bringeth
patience
in
amongst
the
rest
,
as
a
necessary
part
and
dutie
of
a
Christian
without
which
hee
cannot
goe
through
the
worke
of
Christianitie
and
religion
.
Againe
in
the
second
place
,
as
it
appeareth
by
the
parts
of
a
Patience
.
By
Patience
possesse
your
soules
.
The
soule
which
is
the
seate
and
subject
of
Grace
,
cannot
it selfe
be
kept
without
Patience
,
therefore
neither
can
any
grace
be
kept
in
the
soule
without
Patience
:
because
as
the
riches
and
treasures
in
a
Castle
cannot
be
kept
,
when
the
walls
are
beaten
downe
,
so
those
treasures
of
grace
in
the
heart
of
man
cannot
be
kept
,
when
once
patience
,
which
is
as
the
wall
of
the
soule
,
that
keepes
it
from
the
batterie
of
tentations
,
from
the
enemie
that
would
steale
them
away
while
men
sleepe
;
I
say
,
unlesse
these
walls
,
these
supporting
graces
,
specially
this
of
Patience
be
in
the
soule
,
it
cannot
stand
intire
.
For
indeed
let
impatience
once
into
the
soule
,
and
you
let
in
all
sinne
with
it
;
impatience
is
a
destroying
of
all
grace
,
a
pulling
downe
of
the
wall
.
Nay
,
what
is
sinne
indeed
,
but
impatience
in
a
sense
?
What
is
pride
,
but
the
impatience
of
humilitie
?
What
is
uncleannesse
,
but
the
impatience
of
chastitie
?
What
is
drunkennesse
,
but
the
impatience
of
sobrietie
?
Every
sinne
beginneth
in
impatience
,
when
a
man
cannot
beare
with
that
abstinence
,
and
forbearance
as
formerly
,
cannot
keepe
that
strict
course
in
his
wayes
,
but
groweth
impatient
against
the
rule
of
God
,
he
runneth
into
a
course
of
sinne
presently
.
So
you
see
that
for
the
very
preserving
the
soule
,
the
subject
of
grace
,
and
grace
the
treasure
of
the
soule
,
it
is
necessary
that
wee
should
have
patience
.
And
then
againe
thirdly
;
It
will
appeare
thus
to
you
,
that
a
Take
any
one
duty
of
Religion
that
you
can
name
,
see
whether
Canaanitish
woman
,
when
shee
Cor.
12.
for
this
thing
(
saith
I
besought
the
Lord
thrice
.
Hee
would
have
given
over
at
the
first
seeking
of
the
Lord
,
if
he
had
not
had
Patience
to
uphold
him
to
the
second
,
and
third
petition
,
to
the
renewing
of
his
suit
twice
,
nay
thrice
.
Come
from
praying
to
hearing
the
Word
preached
;
how
can
a
to
bring
forth
fruit
with
Patience
:
and
it
is
the
commendation
of
the
Church
of
Philadelphia
,
Thou
hast
kept
the
word
of
my
Patience
.
There
is
a
necessitie
of
Patience
,
if
a
man
will
profit
by
the
Word
.
For
first
if
a
man
will
obey
the
Word
,
he
shall
be
sure
to
have
many
set
against
him
in
the
world
,
he
had
need
of
patience
then
,
or
else
he
will
leave
the
rule
of
the
Word
,
because
of
the
reproaches
of
the
world
.
Againe
,
there
are
many
secret
corruptions
in
his
owne
heart
that
will
be
met
with
in
the
preaching
of
the
Word
,
which
a
man
cannot
abide
to
heare
of
,
but
hee
will
be
vexing
and
fretting
,
and
discontented
at
it
(
as
we
see
in
Ahab
and
divers
others
)
unlesse
hee
have
Patience
to
keepe
him
from
raging
against
the
Preacher
,
and
preaching
of
the
Word
.
You
have
need
of
Patience
then
(
●…as
the
Iames
,
Receive
with
Patience
the
ingraffed
Word
,
or
receive
with
meeknesse
,
the
ingraffed
Word
,
that
is
able
to
save
your
soules
.
There
is
no
ingrafting
the
Word
in
the
heart
,
except
those
formes
of
impatience
,
those
hinderances
of
the
growth
of
the
Word
be
taken
away
.
But
further
,
there
is
yet
a
further
end
:
the
whole
life
of
a
Christian
is
a
continuall
exercise
of
Patience
,
there
is
a
necessitie
of
it
,
You
have
need
of
Patience
,
that
after
you
have
obeyed
,
you
might
receive
the
promise
.
You
have
need
of
Patience
,
for
betweene
the
time
of
the
making
of
the
Promise
,
and
the
time
of
the
accomplishment
of
the
Promise
to
the
soule
,
there
is
a
great
distance
many
times
,
therefore
yee
have
need
of
Patience
,
to
waite
,
that
after
you
have
obeyed
the
Word
,
you
might
receive
the
promise
.
Let
us
runne
with
Patience
the
race
that
is
set
before
us
,
looking
to
Iesus
the
Authour
,
and
finisher
of
our
faith
.
Our
Lord
Jesus
himselfe
had
not
perfected
the
worke
of
our
redemption
,
if
he
had
wanted
Patience
:
neither
can
we
finish
our
course
of
Christianity
(
wherein
we
must
follow
Christ
)
and
runne
the
race
that
is
set
before
us
,
except
we
have
Patience
added
to
other
graces
.
You
see
then
a
Christian
cannot
be
perfect
without
Patience
;
First
,
because
he
cannot
have
all
the
parts
of
Christianitie
,
that
is
one
thing
.
Secondly
,
because
he
cannot
keepe
and
preserve
the
graces
he
hath
,
that
is
another
thing
.
Thirdly
,
because
he
cannot
act
and
worke
according
to
the
rule
,
that
is
the
third
.
Lastly
,
because
he
cannot
persevere
in
the
course
he
is
in
,
except
hee
have
Patience
.
There
is
a
necessitie
of
Patience
to
the
perfection
of
a
Christian.
Secondly
,
the
second
point
was
,
that
it
is
the
duty
of
a
Christian
to
strive
to
bring
patience
to
the
uttermost
perfection
,
to
be
as
they
may
be
strengthned
in
the
inward
man
to
all
long
suffering
.
And
when
our
Saviour
setteth
God
as
a
patterne
before
men
,
Bee
you
perfect
,
as
your
heavenly
Father
is
perfect
;
What
aymeth
Why
so
?
First
,
because
a
Christian
is
to
follow
the
best
patterne
:
the
Patience
:
Follow
God
as
deare
children
;
a
God
long
suffering
and
Patient
.
You
see
how
patient
God
is
(
saith
the
Apostle
.
)
And
God
that
hee
might
shew
his
long-suffering
and
Patience
,
bore
with
the
world
,
saith
Saint
Peter
;
With
what
world
?
with
the
world
of
ungodly
men
.
God
hath
borne
with
ungodly
ones
:
Yea
,
and
he
beareth
with
men
too
:
the
mighty
God
,
that
is
able
to
destroy
all
the
world
,
with
the
very
breath
of
his
mouth
,
that
as
with
a
word
hee
made
the
world
,
so
with
a
blast
he
is
able
to
bring
it
to
nothing
,
yet
this
mighty
God
beareth
with
men
,
this
holy
God
with
ungodly
men
;
yea
,
and
this
God
that
might
suddenly
destroy
the
earth
,
as
hee
did
the
old
World
with
water
,
he
beareth
so
many
thousand
yeares
with
the
world
of
ungodly
men
,
that
his
Patience
and
long-suffering
may
appeare
.
You
have
God
for
an
example
then
.
And
Christ
for
an
example
too
:
and
you
are
predestinated
for
this
very
end
,
to
be
like
the
Image
of
the
Sonne
,
to
be
made
conformable
unto
Christ
;
Wherein
?
In
all
imitable
and
necessary
graces
.
I
say
,
in
all
those
graces
that
are
necessary
,
by
vertue
of
a
rule
,
and
that
are
imitable
,
wherein
we
may
or
can
follow
him
.
Amongst
the
rest
this
is
one
,
his
Patience
.
See
the
Patience
of
Christ
.
In
his
carriage
toward
his
Father
,
how
he
bore
the
displeasure
of
his
Father
:
In
his
carriage
toward
men
,
when
hee
might
have
commanded
fire
from
heaven
,
yet
you
see
how
hee
bore
with
them
,
and
rebuked
his
Disciples
,
You
know
not
of
what
spirit
you
are
.
Hee
was
lead
as
a
Lambe
,
dumbe
before
the
shearers
,
and
hee
opened
not
his
mouth
.
Againe
,
you
have
the
examples
of
the
servants
of
God
.
Take
my
brethren
(
saith
Saint
Iames
)
the
Prophets
who
have
spoken
in
the
name
of
the
Lord
,
for
an
ensample
of
suffering
affliction
,
and
of
Patience
.
You
have
heard
of
the
Patience
of
Iob
,
and
what
end
the
Lord
made
with
him
.
Every
man
can
speake
of
the
patience
of
Iob
,
but
this
was
written
for
our
ensample
,
to
teach
us
to
be
patient
as
hee
was
:
Whatsoever
things
were
written
afore-time
,
were
written
for
our
learnings
,
that
wee
through
Patience
,
and
comfort
of
the
Scriptures
,
might
have
hope
.
Againe
secondly
,
as
it
is
necessary
for
a
Christian
to
strive
for
the
perfect
in
Patience
,
because
you
know
not
what
tryals
yee
shall
be
put
to
,
what
times
yee
are
reserved
to
.
Every
man
must
expect
troubles
and
afflictions
,
they
are
called
Tribulations
,
and
you
know
what
Tribulum
was
,
the
Iron
ball
that
was
full
of
pikes
round
about
,
so
that
wheresoever
it
was
cast
it
did
sticke
;
an
Engine
used
in
warre
:
Tribulations
are
unavoydable
,
they
will
fall
and
sticke
,
yee
cannot
escape
them
on
any
side
,
by
any
turning
to
the
right
hand
,
or
to
the
left
.
It
is
the
will
of
God
,
that
through
many
tribulations
wee
should
enter
into
the
kingdome
of
heaven
:
and
whosoever
will
live
Godly
in
Christ
Iesus
must
suffer
persecution
.
Now
(
beloved
)
is
this
so
,
that
this
is
a
Statute
in
heaven
,
decreed
,
and
ordained
by
God
,
and
will
not
be
reversed
,
like
the
lawes
of
the
Medes
and
Persians
,
that
every
man
must
passe
to
heaven
through
tribulation
,
and
affliction
upon
earth
;
then
it
concernes
every
one
to
be
armed
,
to
get
such
a
measure
of
patience
,
as
may
support
him
in
such
afflictions
.
Yee
know
not
what
afflictions
yee
may
have
,
what
particular
tryals
God
may
put
yee
to
:
In
what
a
miserable
case
then
is
a
man
,
if
he
be
to
seeke
of
his
armour
,
when
he
is
in
the
middest
of
the
pikes
;
if
he
be
then
to
get
patience
,
when
he
is
in
the
middest
of
tryals
,
when
he
is
disturbed
and
distracted
with
vexation
of
spirit
?
What
foolish
disorderly
speeches
proceed
from
men
in
the
time
of
affliction
?
We
may
see
it
in
David
,
so
foolish
was
I
and
ignorant
,
and
in
this
point
a
beast
before
Thus
yee
see
the
necessitie
of
patience
to
the
perfection
of
a
Christian
,
and
the
necessitie
of
the
perfection
of
patience
,
to
the
ornament
of
a
Christian.
Now
we
come
to
make
use
of
both
these
together
.
First
,
it
But
how
doth
a
man
make
afflictions
worse
?
There
are
divers
wayes
that
men
take
,
wherein
they
are
so
farre
The
first
is
,
by
their
agravating
of
their
afflictions
,
by
all
the
severall
circumstances
that
possibly
they
can
invent
.
All
their
Lamentations
;
Consider
all
that
passe
by
,
is
there
any
Affliction
like
my
affliction
,
wherewith
the
Lord
hath
afflicted
me
?
The
like
speech
you
have
ordinarily
in
the
mouthes
of
persons
;
Is
there
any
affliction
like
mine
?
there
is
no
body
so
wronged
in
their
name
as
I
;
nor
hath
such
paine
in
their
body
,
nor
never
went
with
such
a
heavy
heart
as
I
;
never
any
man
suffered
so
many
injuries
by
friends
and
enemies
,
and
all
sorts
of
people
,
as
I
have
done
:
as
if
all
the
afflictions
in
the
world
,
the
flouds
and
waves
of
tryals
,
were
all
met
upon
one
person
.
This
is
the
language
of
men
,
whereby
they
aggravate
their
afflictions
,
and
increase
impatience
in
themselves
.
Againe
,
another
way
whereby
they
doe
it
,
is
this
;
By
giving
vent
and
free
course
to
their
passions
.
Passions
are
like
a
wilde
Why
art
thou
cast
downe
,
oh
my
soule
?
But
otherwise
when
men
give
the
reines
to
their
passion
,
and
doe
not
stop
their
course
,
but
thinke
they
have
reason
for
it
,
they
breake
out
into
all
exorbitancie
.
Ionah
,
when
the
Lord
chalenged
him
for
his
anger
,
Dost
thou
well
to
bee
angrie
?
I
(
saith
he
)
I
doe
well
to
be
angrie
even
to
the
death
.
So
David
,
Oh
Absalom
,
my
sonne
,
would
God
I
had
died
for
thee
;
oh
Absalom
,
my
sonne
,
my
sonne
.
What
hurt
was
done
to
David
?
what
wrong
had
the
man
to
take
on
thus
?
his
sonne
was
tooke
from
him
;
but
it
was
Absalom
:
Absalom
died
,
but
it
was
Absolom
that
would
have
killed
his
father
:
and
yet
he
takes
on
,
as
if
the
father
could
not
live
,
because
the
sonne
that
sought
his
death
,
was
tooke
from
him
.
Such
unreasonable
Passions
,
such
causelesse
distempers
oft-times
are
in
the
soules
of
men
,
that
they
mistake
Gods
wayes
,
and
that
very
way
that
he
intendeth
them
good
in
,
they
complaine
of
,
as
if
it
were
their
utter
undoing
.
Againe
thirdly
,
another
way
whereby
men
increase
their
impatience
I
will
goe
to
the
grave
to
Ioseph
:
nothing
would
comfort
Iacob
,
but
he
would
goe
downe
to
the
grave
to
Ioseph
by
all
meanes
.
What
a
great
matter
was
this
?
He
only
heard
that
Ioseph
was
dead
,
he
was
alive
,
he
knew
not
so
much
,
but
hee
heard
a
present
sound
of
feare
,
and
he
was
carried
away
with
that
.
So
it
is
with
us
,
the
very
apprehension
of
our
feares
are
as
bad
to
us
,
as
the
things
themselves
could
possibly
be
.
Nay
,
we
multiply
upon
our selves
,
our
feares
,
and
we
will
not
heare
counsell
and
comfort
,
as
Rachel
,
that
mourned
for
her
children
,
and
would
not
bee
comforted
,
because
they
were
not
.
Againe
,
a
fourth
thing
whereby
men
increase
impatience
in
themselves
,
and
aggravate
their
sorrowes
,
is
this
,
when
men
glory
of
his
house
was
increased
,
he
had
the
favour
of
the
King
,
and
was
inclining
to
have
the
honour
of
the
Queene
put
upon
him
;
yet
all
this
availeth
me
nothing
(
saith
he
)
so
long
as
I
see
Mordecay
the
Iew
sitting
in
the
Kings
gate
.
Hee
lookes
onely
on
this
particular
that
vexed
and
grieved
him
,
and
not
upon
the
rest
.
So
it
is
with
us
,
if
there
be
but
one
particular
affliction
upon
us
,
we
fix
our
eyes
upon
that
:
Like
a
Flie
,
that
flieth
about
the
glasse
,
and
can
sticke
no
where
till
she
come
to
some
cracke
:
or
as
a
Gnat
that
commeth
about
the
body
of
a
beast
,
that
will
be
sure
to
sticke
on
the
galled
part
,
or
some
sore
or
other
.
So
it
is
with
these
disquieted
thoughts
of
men
,
that
are
of
no
other
use
,
but
to
further
Sathans
ends
,
to
weaken
their
faith
,
and
discourage
their
owne
hearts
;
men
sticke
on
the
gall
,
on
the
sore
of
any
affliction
,
there
they
will
rest
.
It
is
true
,
God
hath
given
us
such
and
such
favours
and
mercies
,
hath
offered
us
such
and
such
opportunities
,
but
what
is
this
?
this
and
that
particular
affliction
is
upon
me
.
This
is
that
,
that
increaseth
impatience
,
when
a
man
will
not
looke
on
the
mercies
he
receiveth
,
but
onely
lookes
on
that
that
he
wanteth
.
Againe
,
a
fifth
course
that
men
take
to
aggravate
their
sorrows
,
If
it
had
beene
an
enemie
that
reproached
him
,
then
he
could
have
borne
it
;
but
it
was
thou
my
friend
,
my
equall
,
my
guide
,
my
acquaintance
that
sate
at
my
table
,
wee
tooke
sweet
counsell
together
,
and
walked
unto
the
house
of
God
in
company
;
This
troubled
him
;
and
see
how
he
multiplied
his
sorrowes
,
when
hee
looked
upon
the
instrument
,
till
he
looked
upon
God
,
and
then
I
was
dumbe
,
I
opened
not
my
mouth
,
because
thou
didst
it
.
There
is
no
quiet
Lastly
,
men
aggravate
their
sorrowes
,
and
increase
their
impatience
,
No
affliction
(
saith
the
Apostle
)
is
joyous
for
the
time
,
that
but
grievous
,
neverthelesse
,
afterward
it
yeeldeth
the
peaceable
fruit
of
righteousnesse
to
them
which
are
exercised
thereby
.
Now
men
looke
upon
that
only
which
is
grievous
in
affliction
,
upon
the
smart
of
it
,
but
not
upon
the
profit
of
Affliction
,
the
quiet
fruit
of
righteousnesse
that
commeth
by
it
.
As
a
man
when
he
hath
a
Corroding
plaister
put
to
a
sore
,
he
cryeth
and
complaineth
of
the
smart
it
putteth
him
to
,
but
takes
no
notice
of
the
healing
that
commeth
by
it
,
and
the
cure
that
followeth
.
Thus
it
is
with
men
,
they
complaine
of
God
,
as
if
he
envied
them
the
comfort
of
their
lives
,
as
if
he
intended
to
robbe
them
of
all
conveniencies
,
and
to
make
them
utterly
miserable
,
to
begin
a
Hell
with
them
on
earth
,
when
they
never
looke
how
God
by
this
meanes
fitteth
them
for
heaven
,
by
this
meanes
purging
out
corruption
,
and
strengthening
grace
in
them
:
Wee
are
afflicted
of
the
Lord
,
that
we
may
not
be
condemned
of
the
world
;
Men
looke
upon
the
affliction
,
not
upon
their
freedome
from
condemnation
.
So
much
for
that
.
I
come
now
to
a
second
use
.
You
see
here
the
way
whereby
men
aggravate
afflictions
,
and
get
causes
of
impatience
in
themselves
,
and
if
we
seriously
consider
it
,
wee
shall
find
one
of
these
,
the
ordinary
causes
of
all
distempers
,
and
impatience
in
losses
,
in
sicknesses
,
in
distresse
of
mind
,
in
crosses
upon
a
mans
name
,
or
whatsoever
befalleth
him
amisse
in
the
world
,
that
which
makes
him
flie
out
,
that
which
makes
him
,
that
he
cannot
submit
unto
God
,
it
is
some
of
these
particulars
here
spoken
of
.
Let
it
therefore
in
the
second
place
,
stirre
us
up
every
one
in
Let
Patience
have
her
perfect
worke
.
But
all
the
question
is
,
how
a
man
may
get
it
.
As
there
are
two
sorts
of
afflictions
in
a
mans
life
,
so
Patience
hath
two
offices
.
One
affliction
is
,
those
present
evils
that
a
man
undergoeth
and
suffereth
,
here
Patience
is
to
support
him
in
those
present
miseries
and
calamities
.
Another
sort
of
tryall
is
,
when
the
good
that
a
man
expects
is
delayed
,
and
is
not
presently
granted
,
and
here
patience
is
necessarie
in
this
case
also
.
I
will
shew
yee
how
a
man
may
set
patience
a
worke
in
both
these
,
and
so
conclude
.
First
,
for
the
present
calamities
of
a
mans
life
,
(
For
crosses
of
Pelican
in
the
wildernesse
(
as
David
speakes
)
destitute
of
all
friends
and
helpes
;
from
inward
rejoycing
in
his
heart
,
in
the
assurance
of
Gods
love
,
to
spirituall
disertions
,
wherein
he
seemeth
to
be
as
in
a
cloude
,
under
the
frownes
of
God
.
When
a
man
is
in
this
case
,
how
shall
he
exercise
patience
?
how
shall
he
come
to
it
?
Briefly
,
the
way
for
a
man
to
get
patience
in
such
cases
as
these
is
this
.
First
to
consider
,
that
there
is
no
change
in
my
life
,
there
is
no
condition
whatsoever
that
I
am
cast
into
,
but
it
is
ordered
by
God
.
Set
thy
soule
aworke
now
,
to
give
God
his
glory
in
that
change
of
thy
life
.
First
give
God
the
glory
of
his
absolute
Soveraignty
and
Dominion
.
Secondly
,
give
him
the
glory
of
his
wisdome
.
Thirdly
,
give
him
the
glory
of
his
mercy
in
those
changes
of
thy
life
that
seeme
most
grievous
to
thee
.
First
,
I
say
,
give
him
the
glory
of
his
absolute
soveraignty
.
Acknowledge
families
of
the
earth
;
and
why
not
mine
as
well
as
another
?
Why
not
my
person
as
well
as
anothers
?
Why
not
to
order
all
the
changes
of
my
life
,
as
well
as
another
mans
?
That
which
Benhadad
spake
proudly
to
Ahab
,
thy
silver
,
and
thy
gold
,
thy
wives
and
thy
children
,
and
thy
house
,
and
thy
Citie
are
mine
;
That
may
God
speake
truely
,
and
by
right
;
All
that
thou
hast
,
and
all
that
thou
art
,
is
mine
,
therefore
give
him
that
glory
that
Iob
did
in
the
change
of
his
life
;
The
Lord
hath
given
,
the
Lord
hath
taken
away
,
blessed
bee
the
name
of
the
Lord
.
The
Lord
that
gave
hath
right
to
take
what
he
will
.
There
is
nothing
that
will
keepe
the
creature
in
his
due
place
,
but
the
consideration
of
Gods
absolute
soveraigntie
.
This
consideration
was
that
that
meekned
the
spirit
of
Eli
,
when
that
heavy
message
was
brought
to
him
,
that
there
whosoever
heard
it
,
both
his
eares
should
tingle
,
well
,
saith
he
,
It
is
the
Lord
,
let
him
doe
what
seemeth
him
good
:
It
is
the
Lord
,
and
it
becommeth
not
servants
to
stand
and
contend
with
their
Lord
.
So
David
,
when
the
Absolom
;
If
(
saith
he
)
I
shall
find
favour
in
the
eyes
of
the
Lord
,
he
will
bring
me
back
to
Ierusalem
,
and
his
tabernacle
,
but
if
he
thus
say
,
I
have
no
delight
in
thee
,
behold
here
am
I
,
let
him
doe
to
mee
as
seemeth
good
unto
him
.
Here
was
that
that
humbled
the
spirit
of
David
,
when
he
considered
that
he
was
under
the
hands
of
an
absolute
Lord
,
let
the
Lord
do
with
me
what
seemeth
him
good
.
Secondly
,
as
thou
must
give
him
the
glory
of
his
soveraignty
,
ordereth
all
his
wayes
with
wisedome
and
counsell
;
he
knoweth
what
is
good
for
his
children
.
Yee
are
content
when
yee
are
sicke
,
that
the
Phisitian
should
diet
yee
,
because
yee
account
him
wise
,
and
one
that
hath
skill
in
that
course
.
If
God
diet
thee
for
the
purging
out
of
some
corruption
,
and
for
the
curing
of
some
spirituall
disease
in
thy
soule
,
submit
to
God
in
this
case
,
be
willing
to
resigne
thy selfe
up
to
be
ordered
by
him
.
A
man
that
hath
a
Gangreene
,
or
such
a
dangerous
disease
in
his
body
,
submitteth
to
the
Surgeon
in
his
course
,
though
it
be
to
the
cutting
and
sawing
off
of
a
limbe
,
though
it
bee
never
so
painfull
,
and
the
losse
be
never
so
great
,
yet
hee
is
(
for
the
saving
of
his
life
)
willing
to
have
that
taken
away
.
God
is
a
wise
God
,
that
knoweth
what
estate
is
best
for
thee
;
not
onely
when
tryals
are
better
then
comforts
,
but
what
one
kind
of
tryall
is
better
then
another
:
it
may
be
it
is
better
to
exercise
one
with
povertie
,
another
with
disgrace
,
another
with
spirituall
trouble
,
another
with
restraint
of
libertie
,
which
particular
tryall
is
necessary
to
cure
that
disease
,
and
which
this
,
that
is
in
my
soule
:
the
heavenly
Phisitian
will
bring
that
upon
thee
as
a
spirituall
prescription
,
and
a
heavenly
course
that
he
takes
in
infinite
wisdome
to
cure
thee
.
Lastly
,
give
him
in
all
this
the
glory
of
his
mercie
.
What
hast
thou
lost
,
but
thou
maiest
have
lost
a
great
deale
more
?
What
I
have
cause
(
saith
he
)
rather
to
bee
thankefull
that
hee
tooke
no
more
,
then
to
be
troubled
that
he
tooke
so
much
;
I
am
sure
it
is
true
of
God
in
this
case
:
what
hath
God
tooke
from
thee
?
some
part
of
thy
estate
,
some
friend
,
some
comfort
of
thy
life
,
some
one
or
other
particular
comfort
:
could
he
not
have
done
more
?
Hee
afflicteth
thee
in
thy
body
,
hee
might
have
afflicted
thee
in
thy
soule
,
and
a
wounded
spirit
who
can
beare
?
Hee
hath
afflicted
thee
in
some
one
member
of
thy
body
,
he
could
have
cast
body
and
soule
into
Hell
.
There
is
not
a
tryall
upon
thee
,
but
God
could
have
made
it
heavier
:
let
that
make
thee
therefore
to
submit
with
a
more
meeke
heart
,
and
willing
spirit
to
God
,
as
a
mercifull
God
:
as
the
Church
in
the
Lamentations
;
It
is
the
Lords
mercy
that
wee
are
not
consumed
:
the
Church
was
in
great
affliction
,
when
the
Babilonians
it
was
Gods
mercy
that
they
were
not
consumed
.
So
the
Prophet
Ieremy
telleth
Baruch
in
the
captivity
,
Seekest
thou
great
things
for
thy selfe
?
thou
shalt
have
thy
life
for
a
prey
:
Baruch
was
wondrously
disquieted
,
he
complained
that
the
Lord
had
added
griefe
to
his
sorrow
;
What
griefe
was
that
?
that
Hee
must
goe
to
Egypt
,
and
after
to
Babylon
;
Well
saith
the
Prophet
,
thy
case
is
not
so
heavy
,
as
thou
seemest
to
make
it
,
thou
shalt
have
thy
life
for
a
prey
,
in
all
places
wheresoever
thou
goest
.
God
might
have
taken
away
life
and
all
,
but
thy
life
thou
shalt
have
for
a
prey
;
Therefore
be
content
with
so
much
.
So
I
say
to
thee
,
when
great
afflictions
come
upon
thee
,
they
might
have
beene
greater
,
therefore
consider
that
,
that
thou
maiest
give
God
the
glory
of
his
mercy
.
And
so
much
for
the
first
direction
;
that
is
,
to
acknowledge
God
in
all
the
changes
of
life
that
befalleth
thee
.
Secondly
,
looke
to
sinne
,
as
that
deserving
cause
that
draweth
on
Righteousnesse
belongeth
to
thee
,
O
Lord
,
though
they
were
in
great
affliction
,
yet
God
was
righteous
in
it
.
It
is
profitable
to
consider
this
,
nay
,
and
not
only
that
thou
sufferest
righteously
,
(
as
the
Theefe
on
the
Crosse
said
,
Wee
suffer
according
to
our
deserts
)
but
thou
sufferest
not
so
much
as
thy
sinnes
deserve
;
thy
sinnes
deserve
greater
things
at
the
hands
of
God
,
then
yet
he
hath
infflicted
on
thee
.
Wee
see
,
that
a
commutation
,
and
change
of
punishment
,
a
lesse
for
a
greater
,
hath
the
place
of
a
mercy
upon
a
malefactor
that
deserveth
greater
,
when
he
deserveth
to
be
executed
and
to
die
,
he
is
not
only
content
to
be
burnt
in
the
hand
,
but
he
confesseth
it
to
be
a
mercy
of
the
Prince
.
So
it
is
with
us
,
whatsoever
affliction
God
hath
layed
on
thee
,
thou
maist
conclude
,
I
have
deserved
greater
.
Therefore
,
saith
the
Church
,
Why
is
the
living
man
sorrowfull
?
Man
suffereth
for
his
sinne
,
let
us
search
and
trie
our
wayes
,
and
turne
againe
to
the
Lord
.
So
let
this
be
the
maine
businesse
of
thy
life
in
this
case
,
rather
bethinke
thy selfe
how
to
get
the
favour
of
God
,
then
to
be
eased
of
such
a
trouble
.
Let
a
man
looke
to
sin
in
all
this
.
Lastly
,
consider
the
gracious
and
comfortable
fruit
of
Affliction
Because
thou
hast
kept
the
word
of
my
patience
,
I
will
deliver
thee
in
the
time
of
trouble
.
God
will
take
off
the
affliction
,
when
once
he
hath
perfected
Patience
by
affliction
:
for
you
must
know
this
,
that
all
that
God
aymeth
at
in
all
afflictions
that
hee
layeth
on
men
,
is
to
perfect
patience
in
them
:
therefore
the
issue
will
be
good
.
There
will
for
the
present
be
more
ease
to
the
heart
,
and
afterward
a
gracious
issue
and
deliverance
from
trouble
,
when
thou
art
exercised
by
patience
.
Secondly
,
there
are
otherafflictions
of
our
life
,
and
that
is
not
and
hope
deferred
makes
the
heart
faint
.
It
is
an
affliction
to
a
man
,
to
be
kept
and
delayed
in
the
expectation
of
that
good
he
hath
not
:
if
he
seeme
to
catch
at
it
,
it
is
drawne
from
him
further
and
further
.
There
are
many
men
that
have
sent
many
a
prayer
to
God
,
yet
the
thing
they
aske
is
not
granted
to
this
day
:
Many
a
man
hath
waited
long
,
and
sought
the
Lord
,
yet
he
hath
not
that
his
soule
desireth
.
How
shall
a
man
come
to
exercise
Patience
in
such
a
case
as
this
?
In
such
a
case
when
God
delayeth
,
know
first
that
Gods
delayes
The
Vision
is
for
an
appointed
time
(
saith
Habakkuk
)
waite
for
it
,
it
will
come
,
and
it
will
not
tarrie
,
it
will
not
lie
.
God
will
bee
knowne
a
God
of
truth
,
what
he
hath
promised
he
will
performe
in
due
time
:
only
what
doth
he
expect
of
thee
?
to
waite
for
the
present
.
Now
this
is
an
act
of
faith
;
Hee
that
beleeveth
will
not
make
hast
.
Glorifie
God
by
beleeving
,
put
to
thy
seale
that
hee
is
true
:
Whatsoever
God
hath
promised
in
the
Word
,
and
thou
hast
a
warrant
to
beleeve
,
waite
for
it
.
Secondly
,
Gods
delayes
are
not
onely
not
denyals
,
but
improvements
for
their
affliction
(
saith
he
)
they
shall
have
double
;
Double
what
?
Double
comforts
for
their
tryals
;
Our
light
afflictions
(
saith
the
Apostle
)
that
are
but
for
a
moment
,
cause
us
a
farre
more
excellent
and
surpassing
weight
of
glory
.
A
weight
of
glory
for
light
Afflictions
,
an
eternall
weight
of
glory
for
momentany
afflictions
.
Here
is
the
issue
;
As
our
afflictions
have
abounded
,
so
our
consolations
abound
much
more
.
Thirdly
,
know
that
Gods
delayes
are
never
long
:
at
the
longest
thousand
yeares
past
and
to
come
,
they
are
but
as
yester-day
to
God
,
Take
the
eternity
past
,
in
God
himselfe
that
is
without
all
beginning
,
and
the
eternitie
to
come
,
that
shall
be
without
all
end
,
and
put
the
life
of
man
in
the
middest
of
these
two
,
and
we
will
conclude
,
it
is
as
a
point
in
the
middest
of
a
circumference
,
it
is
but
a
moment
;
nay
,
not
so
much
as
a
moment
of
time
.
Stretch
out
the
dutie
of
Patience
then
;
hast
thou
waited
a
weeke
?
waite
a
moneth
,
a
yeare
,
seven
yeares
,
seventie
yeares
,
nay
seventie
Ages
,
all
the
ages
of
the
world
if
it
were
possible
;
All
these
are
but
a
moment
to
eternitie
.
And
where
is
there
a
man
that
hath
waited
so
long
,
but
God
,
that
his
servants
may
not
faint
in
their
expectation
,
either
supports
them
with
other
comforts
,
lest
they
should
faint
in
their
desire
,
or
else
giveth
them
that
which
they
desire
before
their
hearts
faint
.
Know
therefore
,
that
it
is
no
such
great
matter
for
a
man
to
waite
upon
God
,
it
is
but
a
short
time
:
and
resolve
in
the
time
of
thy
waiting
upon
this
,
that
when
thou
art
fittest
for
mercie
,
it
shall
come
,
and
when
it
commeth
,
it
shall
come
with
an
abundant
waight
and
sweetnesse
,
such
as
shall
countervaile
all
thy
expectation
and
waiting
.
Thus
I
have
told
you
how
men
should
exercise
patience
by
exercising
their
faith
:
and
how
they
should
strengthen
patience
by
hope
:
and
how
they
should
perfect
patience
by
selfe-denyall
.
The
reason
why
I
tooke
this
Text
for
the
present
occasion
is
,
that
there
might
be
a
concurrence
betweene
the
rule
and
the
example
.
Here
is
the
rule
,
Let
patience
have
her
perfect
worke
,
that
you
may
be
perfect
,
and
intire
wanting
nothing
.
One
reason
among
others
was
this
,
because
wee
know
not
what
changes
and
tryalls
,
God
hath
reserved
any
of
us
to
,
therefore
we
had
need
of
Patience
.
Our
Sister
here
is
the
example
;
a
patterne
to
others
of
those
tryals
of
life
,
wherto
a
Christian
may
be
exposed
even
to
extremitie
.
Howsoever
it
pleased
God
to
give
many
other
mercies
to
her
,
yet
neverthelesse
she
had
a
continual
exercise
of
patience
,
in
extream
anguish
of
body
,
in
a
vexing
tormenting
paine
,
that
a
long
time
,
for
many
yeares
together
held
her
under
such
extremitie
of
torture
,
that
a
man
on
the
racke
,
or
in
any
other
extremity
,
could
hardly
have
greater
torments
then
she
sometime
felt
,
in
the
time
of
that
extremity
upon
her
.
God
laid
this
affliction
upon
her
to
perfect
her
Patience
,
and
that
she
might
be
a
patterne
of
Patience
to
you
,
that
you
might
studie
and
pray
for
Patience
,
and
endevour
after
it
,
that
when
afflictions
fall
upon
any
of
you
,
you
may
not
be
found
wanting
,
and
destitute
of
Patience
.
So
much
for
this
time
.
FINIS
.
A
RESTRAINT
OF
EXORBITANT
PASSION
;
OR
,
GROVNDS
AGAINST
UNSEASONABLE
MOVRNING
.
JEREM.
31.
15.
Rachel
weeping
for
her
children
,
and
would
not
be
comforted
,
because
they
were
not
.
THESSAL
.
3.
13.
But
I
would
not
have
you
ignorant
Brethren
,
concerning
them
which
are
asleepe
,
that
yee
sorrow
not
,
even
as
others
which
have
no
hope
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
A
RESTRAINT
OF
EXORBITANT
PASSION
;
OR
,
GROVNDS
AGAINST
VNSEASONABLE
MOVRNING
.
SERMON
V.
2
SAM.
12.
22
,
23.
And
hee
said
,
while
the
child
was
yet
alive
,
I
fasted
and
wept
:
for
I
said
,
who
can
tell
,
whether
God
will
bee
gracious
to
me
,
that
the
child
may
live
?
But
now
hee
is
dead
,
wherefore
should
I
fast
?
can
I
bring
him
backe
againe
?
I
shall
goe
to
him
,
but
hee
shall
not
returne
to
me
.
THese
words
containe
Davids
answer
to
a
hee
fasted
,
and
wept
,
and
lay
upon
the
ground
,
and
prayed
;
When
the
child
was
dead
,
he
forbeareth
,
weeping
,
washeth
himselfe
,
calleth
for
bread
,
&c.
And
now
they
aske
him
the
reason
,
for
they
thought
rather
that
hee
would
have
exprest
a
greater
sorrow
,
then
he
had
done
before
,
as
it
may
bee
discerned
in
the
consultation
among
themselves
:
every
man
was
loth
to
tell
David
of
the
great
losse
that
was
befallen
him
,
that
his
child
was
dead
.
When
he
heard
of
it
,
and
altereth
his
carriage
,
and
sheweth
himselfe
more
chearefull
,
contrary
to
their
expectation
;
they
plainly
put
the
question
to
him
,
What
should
be
the
reason
of
this
?
The
words
I
have
read
to
yee
,
are
an
Answer
to
that
question
.
Hee
telleth
them
the
reason
,
both
of
his
fasting
,
and
weeping
in
the
time
of
the
sicknesse
of
the
child
,
and
of
his
calling
for
meat
,
and
forbearing
to
weepe
now
at
the
death
of
the
childe
.
The
reason
of
his
former
carriage
,
he
giveth
in
the
22
verse
;
While
the
childe
was
yet
alive
,
I
fasted
and
wept
,
for
I
said
,
who
knoweth
,
whether
the
Lord
may
bee
gracious
to
mee
,
that
the
child
may
live
?
The
reason
of
the
alteration
of
his
carriage
,
why
he
exprest
himselfe
in
another
manner
,
upon
the
death
of
the
childe
,
hee
giveth
in
the
23.
verse
.
But
now
,
hee
is
dead
,
wherefore
should
I
fast
?
I
shall
returne
to
him
,
hee
shall
not
returne
to
me
.
In
the
former
part
(
the
reason
of
his
sad
and
mournfull
carriage
,
I
did
fast
.
)
Yee
have
first
the
declaration
of
his
action
,
and
behaviour
,
and
carriage
at
that
time
;
While
the
childe
was
yet
alive
,
I
fasted
and
wept
.
And
the
reason
of
this
action
and
carriage
,
for
I
said
,
Who
can
tell
whether
the
Lord
will
be
gracious
to
mee
that
the
child
may
live
?
I
shall
be
briefe
in
speaking
of
this
part
only
.
First
for
his
carriage
,
I
fasted
and
wept
.
These
are
but
externall
For
neither
if
wee
eate
are
wee
the
better
,
nor
if
wee
eate
not
,
are
wee
the
worse
,
as
the
Apostle
speakes
;
And
the
kingdome
of
God
consisteth
not
in
meat
and
drinke
.
There
is
a
fast
inforced
by
necessitie
,
that
which
either
is
by
sicknesse
or
want
,
and
is
meerely
civill
and
outward
,
without
any
respect
to
God
.
And
there
is
a
fast
too
,
which
hath
a
pretence
of
respect
to
God
,
which
is
not
acceptable
,
as
that
of
the
Pharisees
,
that
rested
only
in
the
externall
action
.
There
is
a
fast
that
is
religious
,
and
accepted
of
God
,
and
that
is
that
which
is
both
a
testimony
of
the
inward
humiliation
of
the
soule
,
as
also
a
helpe
and
furtherance
of
it
.
Such
a
fast
was
this
that
David
speakes
of
And
so
likewise
for
the
mourning
,
and
weeping
,
he
speakes
of
.
hee
lift
up
his
voyce
and
wept
,
hast
thou
not
one
blessing
more
?
blesse
mee
,
even
me
also
,
oh
my
father
.
But
they
were
teares
that
did
arise
from
a
holy
affection
,
from
a
gracious
disposition
Peter
shed
,
when
hee
went
out
and
wept
bitterly
.
They
were
teares
that
discovered
the
inward
vehemency
of
his
spirit
in
prayer
:
like
those
teares
of
Iacob
,
when
he
wrestled
with
the
Angell
;
the
hee
prayed
and
wept
.
Such
teares
were
these
;
as
did
expresse
the
fervencie
of
his
spirit
in
prayer
,
the
earnestnesse
of
his
desire
,
in
putting
up
this
request
he
had
now
to
God
:
like
those
of
Hezekiah
;
I
have
heard
thy
prayer
,
and
seene
thy
teares
,
saith
God
:
such
teares
as
God
putteth
into
his
bottle
:
such
teares
as
hee
takes
speciall
notice
of
.
There
are
no
teares
that
are
shed
for
sinne
,
out
of
an
inward
sorrow
of
heart
,
that
are
shed
in
prayer
,
to
expresse
a
holy
desire
,
that
proceed
from
an
inward
inflamed
affection
and
fervency
of
spirit
,
but
they
are
very
precious
with
God
:
as
farre
(
I
say
)
as
they
declare
the
inward
truth
of
the
heart
,
and
the
inward
sense
of
our
wants
,
and
the
weight
of
the
petitions
we
put
up
to
God
.
Such
were
these
teares
here
:
I
fasted
and
wept
.
I
will
not
stand
upon
this
.
The
reason
of
this
action
,
why
he
fasted
and
wept
.
I
did
it
for
I
said
,
who
knoweth
whether
the
Lord
will
bee
gracious
to
mee
,
that
the
childe
may
live
?
A
man
may
wonder
if
he
read
the
former
part
of
the
chapter
,
whence
this
perswasion
and
hope
should
come
into
the
heart
of
David
,
that
there
should
be
a
possibility
of
having
the
life
of
this
child
by
his
prayer
,
whereas
the
Lord
had
said
before
by
Nathan
to
him
,
that
the
child
should
die
.
Nathan
had
told
him
in
expresse
tearmes
that
the
child
should
die
,
yet
he
putteth
up
his
prayer
for
it
,
and
said
,
Who
knoweth
whether
the
Lord
will
bee
gracious
to
me
,
that
the
child
may
live
.
We
must
know
therefore
that
God
sometime
,
even
in
those
David
:
Set
thy
house
in
order
,
for
thou
shalt
die
and
not
live
.
Yet
neverthelesse
Hezekiah
turneth
his
face
to
the
wall
,
hee
wept
,
and
laid
open
his
request
before
the
Lord
:
Remember
now
,
oh
Lord
,
I
beseech
thee
,
how
I
have
walked
before
thee
,
in
truth
,
and
with
a
perfect
heart
,
&c.
Yee
see
,
the
Lord
presently
sendeth
the
Prophet
to
tell
him
,
that
he
had
added
fifteene
yeares
to
his
life
:
and
yet
the
message
was
carried
in
expresse
words
,
and
in
as
peremptory
termes
,
as
a
man
would
have
thought
it
had
beene
absolute
,
and
no
condition
intended
.
The
like
in
the
case
of
Niniveh
.
Ionah
commeth
to
Niniveh
,
and
began
to
enter
the
City
,
a
dayes
journey
,
and
hee
cried
,
and
said
,
Yet
fortie
dayes
,
and
Nineveh
shall
be
destroyed
.
Here
was
the
time
limited
,
the
Judgement
declared
,
and
no
condition
exprest
:
yet
the
King
of
Nineveh
humbleth
himselfe
,
and
the
people
,
they
fast
and
pray
,
and
goe
in
sackcloth
,
&c.
and
the
Lord
was
pleased
to
alter
this
sentence
.
But
some
will
say
,
these
Examples
were
after
Davids
time
,
What
were
these
to
him
?
upon
what
ground
did
hee
take
this
course
?
had
he
any
promise
or
example
before
time
of
any
such
thing
as
this
,
that
did
give
him
incouragement
to
fast
and
pray
,
in
hope
that
though
God
had
said
the
child
should
die
,
yet
it
should
live
?
Certainly
David
had
examples
before
time
of
the
like
nature
,
when
God
had
threatned
judgements
,
and
they
did
not
know
,
whether
the
issue
would
prove
or
no
as
they
desired
,
yet
they
sought
God
.
As
in
the
case
of
Saul
.
When
the
Lord
sent
an
expressemessage
by
Samuel
,
that
the
kingdome
should
be
taken
from
Samuel
mourned
for
Saul
still
.
Insomuch
as
the
Lord
questioneth
How
long
wilt
thou
mourne
for
Saul
,
seeing
I
have
rejected
him
from
raigning
over
Israel
:
Yet
Samuel
continued
in
seeking
God
:
as
if
hee
should
say
,
Who
knoweth
what
the
Lord
will
doe
?
But
more
expresly
David
had
examples
before
his
time
,
not
onely
of
seeking
the
Lord
,
but
of
a
gracious
successe
,
and
answer
that
those
had
that
sought
him
.
As
in
the
case
of
the
Israelites
,
when
there
was
a
discontent
amongst
the
people
,
because
of
the
ill
report
that
the
Spies
put
upon
the
good
land
,
the
people
began
now
to
murmur
against
God
:
Well
(
saith
the
Lord
to
Moses
,
)
let
me
alone
,
and
I
will
destroy
this
people
at
once
.
Moses
setteth
himselfe
to
seeke
the
Lord
,
and
prayeth
,
and
presseth
the
Lord
with
many
arguments
,
for
his
owne
glory
,
for
his
peoples
sake
,
for
his
Covenants
sake
,
and
many
other
wayes
to
spare
them
.
What
was
the
issue
of
it
?
He
was
heard
,
the
Lord
told
him
that
hee
had
heard
his
prayer
,
and
granted
his
request
,
though
hee
would
fill
the
earth
with
his
glory
,
and
all
the
world
should
know
what
a
jealous
God
he
was
,
another
way
:
yet
in
this
particular
hee
had
granted
his
request
,
they
should
not
be
cut
off
at
this
time
.
So
that
David
had
good
experience
,
that
though
judgement
hath
beene
threatned
before
,
yet
neverthelesse
courses
have
beene
taken
that
the
sentence
hath
beene
altered
,
without
a
change
of
Gods
purpose
at
all
.
For
God
ever
intended
it
to
be
understood
with
a
condition
,
if
they
returned
not
to
him
he
would
goe
on
,
if
they
returned
to
him
,
he
would
not
goe
on
.
So
the
purpose
of
God
remaineth
unchangeable
,
yet
the
sentence
according
to
the
externall
expression
seemeth
altered
to
us
:
so
the
change
is
in
us
,
and
not
in
God
.
Hence
let
us
note
something
(
briefly
)
for
our selves
,
and
that
At
what
instant
I
shall
speake
concerning
a
nation
,
and
concerning
a
kingdome
,
to
plucke
up
,
and
to
pull
downe
,
and
to
destroy
it
.
If
that
nation
against
whom
I
have
pronounced
,
turne
from
their
evill
,
I
will
repent
of
the
evill
that
I
thought
to
doe
unto
them
.
Whatsoever
I
threatned
in
my
Word
,
if
they
turne
to
me
by
true
repentance
,
I
will
turne
all
that
evill
from
them
,
that
I
have
threatned
against
them
,
and
would
certainly
have
brought
upon
them
,
if
they
have
not
returned
.
I
say
,
thus
we
are
to
understand
all
these
:
and
upon
this
ground
Our
transgressions
,
and
our
sinnes
bee
upon
us
,
and
wee
pine
away
in
them
,
how
should
wee
then
live
?
The
Prophet
had
incouraged
them
notwithstanding
their
great
sinnes
to
returne
by
true
repentance
,
and
they
should
not
perish
;
neverthelesse
they
are
muttering
,
discouraged
with
feare
,
breaking
their
spirits
,
withdrawing
themselves
from
God
:
the
judgements
of
God
are
begun
upon
us
,
the
hand
of
wrath
is
gone
out
against
us
,
wee
are
pining
away
in
them
,
though
we
are
not
wasted
yet
,
yet
we
are
like
a
man
in
a
consumption
,
that
wasteth
by
degrees
,
how
shall
we
live
?
certainly
wee
shall
die
.
Saith
the
Lord
,
say
not
thus
among
your selves
,
but
know
if
yee
turne
,
yee
shall
live
;
As
I
live
,
saith
the
Lord
,
I
have
no
pleasure
in
the
death
of
the
wicked
,
but
that
the
wicked
turne
from
his
way
and
live
:
turne
yee
,
turne
yee
from
your
evill
wayes
,
for
why
will
yee
die
,
oh
house
of
Israel
?
Beware
of
discouragements
therefore
,
it
is
Sathans
devise
,
that
when
once
he
hath
drawne
men
from
God
by
a
path
of
sinne
to
hold
them
under
discouragements
,
that
so
hee
may
ever
after
keepe
them
from
turning
to
God
againe
.
It
was
his
devise
whereby
he
would
have
kept
Adam
from
turning
to
God
,
after
he
had
committed
that
great
sinne
in
eating
of
the
forbidden
tree
;
Hee
thought
of
nothing
but
hiding
himselfe
from
God
,
and
so
he
did
hide
himselfe
amongst
the
bushes
of
the
Garden
:
I
heard
thy
voyce
,
and
was
afraid
,
and
I
hid
my selfe
:
Marke
,
here
was
a
feare
of
discouragement
in
Adam
,
that
whereas
he
should
have
come
and
fell
downe
before
the
Lord
,
and
have
begged
mercy
,
and
said
as
David
here
,
Who
knoweth
whether
the
Lord
will
bee
gracious
to
mee
?
He
ranne
cleane
away
from
God
.
There
is
a
feare
of
reverence
that
keepeth
a
man
with
God
,
and
there
is
a
feare
,
that
draweth
a
man
to
God
:
but
this
feare
of
discouragement
driveth
a
man
from
God
:
and
that
is
the
temptation
of
Sathan
,
to
keepe
a
man
from
God
,
when
once
he
hath
turned
aside
from
him
.
Therefore
(
that
is
the
first
thing
)
take
heed
of
such
inward
discouragements
as
may
drive
you
quite
off
.
Secondly
;
Take
incouragement
then
to
seeke
the
face
of
God
in
his
owne
meanes
and
way
.
He
hath
threatned
judgements
against
others
for
the
same
sinnes
that
yee
find
your selves
guiltie
of
,
when
they
have
returned
to
him
,
they
have
found
mercie
.
Returne
yee
to
him
in
truth
,
and
seeke
his
face
aright
,
and
yee
shall
find
the
same
mercie
.
In
the
prophesie
of
Ioel
,
yee
shall
see
there
,
that
the
Lord
is
gracious
and
mercifull
,
and
ready
to
forgive
;
and
who
knoweth
if
he
will
returne
,
and
repent
,
and
leave
ablessing
behind
him
?
Therefore
let
us
doe
our
parts
,
and
seeke
God
in
truth
,
amend
our
lives
,
and
then
no
question
of
this
,
but
that
God
will
returne
.
It
is
an
old
device
of
Sathan
,
to
draw
men
,
in
stead
of
Gods
revealed
will
,
to
looke
to
Gods
secret
will
:
whether
I
be
absolutely
rejected
or
cast
off
or
not
.
But
this
is
not
the
thought
wherein
a
Christian
should
exercise
himselfe
:
his
maine
businesse
is
this
,
to
make
his
calling
and
election
sure
,
by
all
the
●…vidences
of
it
;
by
a
holy
life
:
walke
obediently
to
Gods
revealed
will
,
and
be
certaine
thou
shalt
not
be
rejected
by
Gods
secret
will
.
He
never
rejecteth
those
by
his
secret
will
,
and
purpose
,
and
decree
,
to
whom
he
giveth
a
heart
to
walke
obediently
to
his
revealed
will
.
So
much
for
that
.
Who
knoweth
that
the
Lord
will
be
gracious
to
me
,
that
the
child
may
live
?
The
incouragement
is
this
:
That
the
child
may
live
.
But
marke
his
expression
;
Whether
the
Lord
will
bee
gracious
to
[
me
]
that
the
child
may
live
.
If
he
had
said
no
more
but
this
,
Who
knoweth
whether
the
childe
may
live
?
A
man
would
have
thought
this
would
fully
enough
have
expressed
his
mind
,
but
there
is
more
in
it
that
could
not
be
expressed
without
this
addition
,
Who
knoweth
whether
the
Lord
will
bee
gracious
to
me
,
that
the
child
may
live
?
The
life
of
a
child
is
a
mercy
to
the
father
.
David
expresseth
herein
both
his
Pitty
,
and
his
Pietie
.
His
Pittie
;
He
accounteth
all
the
good
or
ill
that
befalleth
his
childe
,
as
his
owne
:
if
death
befalleth
it
,
he
accounteth
it
as
a
miserie
Canaan
;
Have
mercie
on
mee
,
thou
sonne
of
David
,
my
daughter
is
miserably
vexed
of
a
divell
.
The
Have
mercie
on
me
.
There
is
such
a
simpathy
ariseth
hence
from
the
naturall
and
free
course
that
love
hath
in
descending
from
the
Father
to
the
Child
.
There
are
not
only
morall
perswasions
that
may
invite
and
draw
on
love
,
but
besides
that
,
there
is
a
course
of
affection
,
that
floweth
naturally
,
and
kindly
,
from
the
Father
to
the
child
:
as
it
is
with
those
rivers
that
fall
downward
,
they
fall
more
vehemently
then
those
that
are
carried
upward
:
so
the
more
naturall
the
affection
is
,
the
more
vehement
it
expresseth
it selfe
in
the
motion
to
such
objects
.
Now
when
the
Father
expresseth
his
affection
to
his
child
,
this
is
more
vehement
,
because
it
is
more
naturall
,
there
is
more
strength
of
nature
in
it
.
I
cannot
stand
upon
this
,
only
a
word
by
way
of
inference
,
and
application
to
our selves
.
First
;
are
naturall
parents
thus
to
their
children
?
Then
here
is
a
ground
of
faith
for
the
children
of
God
,
that
he
is
pleased
to
As
a
father
hath
compassion
of
his
children
,
so
hath
the
Lord
on
those
that
feare
him
.
And
the
Prophet
Isaiah
expresseth
In
all
their
affliction
,
hee
was
afflicted
,
and
the
Angel
of
his
presence
saved
them
;
in
his
love
and
pittie
hee
redeemed
them
,
and
bee
bare
them
all
the
dayes
of
old
,
hee
bore
them
upon
his
wings
.
This
giveth
confidence
,
and
boldnesse
to
Gods
children
,
in
making
their
requests
knowne
to
him
.
This
was
it
that
incouraged
the
Prodigall
;
I
will
arise
and
goe
to
my
father
,
and
say
,
Father
,
I
have
sinned
against
heaven
,
and
before
thee
,
&c.
God
(
saith
S.
Bernard
)
alwayes
grants
those
petitions
that
are
sweetned
with
the
name
of
father
,
and
the
affection
of
a
child
.
I
should
hence
speake
somewhat
to
children
,
to
stirre
them
up
to
answer
the
love
of
their
Parents
;
but
other
things
that
follow
forbids
me
any
long
discourse
of
this
.
Secondly
,
here
is
Davids
pietie
expressed
in
this
,
Who
knoweth
whether
the
Lord
will
bee
gracious
to
mee
?
Hee
exprest
not
only
the
who
knoweth
whether
the
Lord
will
bee
gracious
to
me
,
in
sealing
to
me
the
pardon
of
my
sinne
this
way
,
in
adding
this
mercy
as
a
further
assurance
of
his
love
,
in
granting
me
the
forgivenesse
of
my
sinne
.
God
had
told
him
by
Nathan
,
that
his
sinne
was
pardoned
,
though
he
told
him
the
Child
should
die
:
it
may
be
by
the
same
mercy
he
will
release
me
from
this
sentence
of
death
upon
my
Child
,
whereby
he
released
me
from
the
guilt
of
my
sinne
before
.
Here
(
I
say
)
is
the
sense
of
his
owne
sinne
.
The
point
I
note
hence
is
;
That
Parents
in
the
miseries
that
befall
their
children
,
should
call
their
owne
sinne
to
remembrance
.
All
the
sorrowes
,
and
sicknesses
,
and
paines
,
and
miseries
that
befall
children
,
should
present
to
Parents
the
remembrance
of
their
owne
sinne
.
It
was
the
expression
of
the
Widow
of
Sarepta
to
the
Prophet
Eliah
;
Art
thou
come
to
call
my
sinnes
to
remembrance
,
and
to
slay
my
childe
?
Shee
saw
her
sinne
in
the
death
of
her
Child
;
So
I
say
in
all
the
afflictions
and
crosses
that
befall
children
,
the
Parents
should
call
to
remembrance
their
owne
sinne
.
But
some
men
will
here
say
;
There
seemeth
to
be
no
need
of
such
a
course
,
for
God
hath
said
plainly
,
That
the
child
shall
not
die
for
the
sinne
of
the
Parent
.
And
after
God
cleareth
his
owne
waies
from
inequalitie
and
injustice
by
that
argument
,
The
sonne
shall
not
beare
the
iniquitie
of
the
father
.
Therefore
what
reason
is
there
that
Parents
should
call
their
sinnes
to
remembrance
,
in
the
miseries
that
befall
their
children
?
I
answer
;
Though
he
say
,
the
child
shall
not
die
for
the
Parents
By
sinnes
of
the
Parent
,
he
meaneth
those
sinnes
that
are
so
the
parents
,
as
that
the
children
are
not
at
all
guiltie
of
those
sins
:
then
the
children
shall
not
die
.
By
Death
,
he
meaneth
(
as
the
word
signifieth
)
the
destruction
of
nature
.
So
death
shall
not
befall
the
child
for
that
sinne
that
himselfe
is
not
guiltie
of
.
But
how
then
come
little
children
to
die
before
they
have
committed
I
answer
,
for
their
owne
sinne
they
die
,
for
the
soule
that
sinneth
it
shall
die
,
and
all
children
have
sinned
▪
they
brought
sinne
into
the
world
,
and
sinne
brought
death
(
as
the
Apostle
speakes
)
therefore
death
reigneth
over
all
,
even
over
those
that
have
not
sinned
according
to
the
similitude
of
Adams
transgression
;
that
is
,
that
have
not
sinned
actually
as
Adam
had
done
,
yet
neverthelesse
they
die
,
because
they
have
sinne
upon
them
,
they
have
the
corruption
of
nature
:
In
sinne
they
were
borne
,
and
in
iniquitie
their
mother
conceived
them
,
and
the
wages
of
sinne
is
death
:
therefore
they
die
for
their
owne
sinne
.
But
what
if
temporall
judgements
and
afflictions
befall
them
,
I
answer
for
both
;
both
for
their
owne
,
and
for
the
sinne
of
Hee
getteth
an
heire
,
and
in
his
hand
is
nothing
(
saith
Solomon
)
that
is
,
God
deprived
him
of
all
that
estate
his
father
left
him
by
unrighteousnesse
.
Now
I
say
,
here
is
a
judgement
upon
the
father
,
and
yet
a
mercy
upon
the
child
.
A
judgement
upon
the
father
,
that
all
that
he
hath
laboured
for
,
that
which
hee
lost
his
soule
for
,
should
bee
vaine
,
should
come
to
nothing
,
and
not
benefit
his
posteritie
as
he
thought
.
Yet
it
is
a
mercy
to
the
childe
,
to
the
child
of
God
;
He
by
this
meanes
is
humbled
,
it
draweth
him
from
the
world
.
Nay
,
when
God
emptieth
him
of
these
things
that
were
unrighteously
gotten
,
he
giveth
him
(
it
may
be
)
an
estate
another
way
,
wherein
he
shall
see
God
his
Father
provide
for
him
without
any
indirect
and
unlawfull
courses
.
So
sometimes
the
very
shame
and
reproach
that
falleth
upon
wicked
children
here
,
it
is
a
judgement
to
the
parents
,
and
to
the
children
too
.
Vpon
the
Parent
,
as
farre
as
hee
is
guiltie
of
the
neglect
of
his
dutie
,
and
of
evill
example
,
and
the
like
,
so
hee
is
punished
in
the
shame
that
befalleth
his
posterity
.
As
it
is
a
blessing
upon
a
man
that
hee
is
not
ashamed
to
sit
in
the
Gates
(
as
Solomon
Because
thou
honourest
thy
sonnes
above
mee
,
they
made
themselves
vile
,
and
thou
restrainest
them
not
,
therefore
will
I
bring
a
judgement
upon
thy
house
,
at
which
both
the
cares
of
every
one
that
heareth
it
shall
tingle
.
I
say
it
may
come
to
passe
(
and
that
by
reason
of
that
naturall
affection
that
is
in
Parents
)
that
that
miserie
that
befalleth
their
children
,
may
bee
an
exceeding
crosse
and
affliction
to
them
.
God
layes
sharpe
corrections
on
them
,
when
he
makes
those
children
which
they
accounted
as
comforts
,
and
the
hope
of
their
life
,
to
bee
the
very
crosse
,
and
vexation
of
their
life
.
There
is
then
yee
see
,
such
a
course
of
Gods
dealing
with
men
,
to
visit
the
sinnes
of
the
Fathers
upon
the
children
:
that
is
,
if
the
children
walke
in
their
fathers
steps
,
if
the
child
and
the
father
agree
in
a
course
of
sinne
:
if
the
father
by
omission
or
commission
make
himselfe
guiltie
of
the
sinne
of
the
child
,
&c.
and
so
if
the
child
,
either
by
imitation
,
or
allowance
goe
on
in
his
fathers
way
,
he
draweth
a
greater
judgement
upon
himselfe
,
by
adding
to
his
fathers
sinne
:
and
as
they
are
alike
in
sinne
,
so
they
shall
be
alike
in
judgement
.
You
see
likewise
for
temporall
judgements
,
that
God
may
,
and
often-times
doth
lay
many
sicknesses
,
and
crosses
upon
the
children
,
for
the
sinne
of
their
parents
,
that
they
may
bee
smitten
by
the
judgement
that
is
upon
their
children
,
and
yet
neverthelesse
the
children
may
be
free
from
sinne
,
for
who
ever
was
afflicted
being
innocent
?
Is
this
so
?
then
in
the
first
place
it
should
teach
Parents
to
take
heede
of
making
themselves
miserable
in
their
posteritie
by
sinning
There
are
specially
three
sorts
of
sinnes
in
Scripture
,
for
The
first
are
,
sinnes
against
the
first
Table
,
against
the
worship
of
God
,
Idolatrie
,
and
such
like
;
for
these
God
smiteth
mens
Let
thy
wrath
come
upon
the
heathen
,
and
on
the
families
that
call
not
upon
thy
name
.
A
familie
I
know
,
in
a
large
sense
,
signifieth
a
Nation
,
but
in
a
strict
sense
;
a
familie
,
or
posterity
;
in
that
place
it
signifieth
both
.
A
Familie
or
people
,
that
lay
aside
the
worship
of
God
,
and
the
sanctifying
of
his
Name
,
those
that
lie
under
this
charge
of
not
calling
upon
the
name
of
God
:
let
thy
wrath
come
upon
them
.
A
second
sort
of
sinnes
,
are
those
against
the
second
Table
,
unrighteousnesse
,
Thirdly
,
for
the
neglect
of
dutie
to
their
children
,
when
Parents
walking
with
an
upright
heart
in
the
middest
of
their
house
,
by
dealing
righteously
with
men
in
all
their
businesses
,
not
to
strive
to
reare
their
posteritie
by
wealth
,
but
by
grace
,
to
leave
them
heires
of
the
blessing
,
rather
then
of
much
money
.
That
is
the
way
to
have
comfort
in
children
and
posterity
.
Yee
see
how
few
of
those
that
in
this
Citie
,
or
other
places
that
have
got
such
wealth
,
thrive
in
many
generations
,
nay
,
it
may
be
not
in
the
next
generation
,
but
come
some
to
notorious
beggarie
in
the
sight
of
others
,
that
others
may
be
warned
how
they
get
estates
by
unjustice
and
unrighteousnesse
,
to
leave
to
their
families
.
There
is
the
judgement
of
God
going
along
with
unrighteous
gaine
,
and
a
sinfull
life
,
and
falleth
upon
posteritie
,
as
farre
as
they
approve
of
,
or
walke
in
their
fathers
waies
.
In
the
second
place
it
should
teach
children
to
take
heed
of
the
Babilon
,
Come
out
of
her
if
you
will
not
partake
of
her
Plagues
:
if
yee
will
not
partake
of
their
plagues
,
take
heed
of
partaking
in
the
sinnes
of
your
Parents
.
Here
was
Davids
pietie
,
he
calleth
his
sinnes
to
remembrance
.
So
ought
Parents
in
all
crosses
that
befall
their
families
or
posteritie
,
if
any
child
be
sicke
or
weake
,
or
if
there
be
any
crosse
in
their
estates
,
or
trade
,
or
successe
in
their
businesse
,
whereby
they
should
maintaine
their
Families
,
to
call
their
owne
sinnes
to
remembrance
,
to
looke
over
the
severall
commands
of
God
,
to
see
what
sinnes
they
are
guiltie
of
,
that
they
have
not
yet
repented
of
.
Now
wee
come
to
Davids
carriage
,
when
the
childe
was
But
now
hee
is
dead
,
wherefore
should
I
fast
:
Can
I
bring
him
backe
againe
?
I
shall
goe
to
him
,
but
hee
shall
not
returne
to
mee
.
Here
yee
have
Davids
carriage
,
and
the
reasons
why
he
did
not
wherefore
should
I
fast
?
in
this
expression
,
he
implieth
that
he
saw
no
reason
for
it
,
and
that
made
him
forbeare
it
.
Secondly
,
it
is
altogether
bootlesse
Can
I
bring
him
backe
againe
?
Thirdly
,
I
shall
goe
to
him
:
I
have
somewhat
else
to
doe
,
then
to
spend
my
time
in
unprofitable
sorrow
,
there
is
a
matter
that
concerneth
mee
more
neerely
to
thinke
upon
,
that
is
,
concerning
my
owne
death
,
to
prepare
for
that
.
And
lastly
,
the
last
reason
is
,
Hee
shall
not
returne
to
mee
.
These
are
the
reasons
of
the
alteration
of
his
Concerning
sorrow
for
the
dead
,
ye
must
understand
it
of
excessive
sorrow
.
Here
is
not
forbidden
a
due
measure
of
sorrow
,
that
is
allowed
;
but
he
speakes
of
sorrow
in
the
excesse
.
Why
should
I
doe
this
?
The
reasons
he
giveth
against
excessive
sorrow
,
are
first
(
I
can
but
give
you
the
heads
of
things
)
because
it
is
a
thing
against
reason
.
That
one
way
to
moderate
our
sorrowes
,
and
to
regulate
them
aright
,
is
to
bring
them
to
the
examination
of
reason
and
judgement
.
When
passions
sway
,
when
they
doe
not
looke
to
the
commands
of
reason
,
to
bee
subject
and
ordered
according
to
that
,
but
usurpe
a
rule
in
the
soule
above
reason
,
then
there
is
nothing
but
confusion
,
and
distemper
,
and
disorder
in
a
mans
affections
and
actions
,
and
in
his
whole
course
.
A
man
should
therefore
consider
,
what
reason
there
is
for
every
thing
.
If
hee
sorrow
for
a
thing
,
what
reason
have
I
for
it
?
If
hee
rejoyce
in
any
thing
,
what
reason
have
I
for
it
?
Is
it
worth
this
sorrow
,
or
this
joy
?
I
say
this
is
the
way
to
rectifie
and
moderate
our
passions
,
and
to
order
them
aright
,
if
wee
trie
them
all
by
sound
reason
.
David
tooke
this
course
at
other
times
,
Why
art
thou
cast
downe
,
oh
my
soule
,
why
art
thou
disquieted
within
mee
?
Is
there
any
good
If
David
had
done
thus
,
would
hee
have
runne
out
to
that
excessive
expression
for
his
sonne
?
Oh
Absalom
,
my
sonne
,
my
sonne
,
&c.
What
great
reason
had
hee
for
this
?
that
Absolom
a
rebellious
son
was
tooke
away
that
sought
the
death
of
his
father
;
that
God
glorified
himselfe
in
the
punishment
of
a
disobedient
,
proud
,
insolent
childe
in
the
sight
of
all
the
world
?
Was
this
a
matter
for
David
so
much
to
grieve
,
and
to
be
troubled
at
?
If
Ionah
had
done
thus
,
if
hee
had
considered
what
reason
hee
had
to
bee
angrie
;
(
as
GOD
putteth
the
question
to
him
;
dost
thou
well
to
bee
angrie
?
)
Would
he
not
have
stopped
that
Passion
?
If
Cain
had
done
thus
;
if
he
had
put
the
question
to
himselfe
as
GOD
did
,
Why
art
thou
wroth
?
why
is
thy
countenance
fallen
?
Or
as
that
great
King
said
to
Nehemiah
;
Why
is
thy
countenance
sad
?
So
if
men
would
put
the
question
to
themselves
concerning
their
affections
:
as
,
concerning
love
,
why
doe
I
set
my
heart
upon
such
and
such
things
?
and
so
likewise
concerning
their
sorrow
and
anger
,
and
every
thing
,
Why
is
it
thus
?
As
Rebecca
said
when
the
children
did
striue
in
her
womb
,
so
when
there
is
a
conflict
of
passions
in
the
soule
against
reason
,
since
it
is
so
,
why
am
I
thus
?
Who
art
thou
that
fearest
mortall
man
?
saith
Isaiah
to
the
Church
.
If
men
I
say
did
thus
,
they
would
not
breake
out
into
such
exorbitancie
of
passions
,
as
commonly
they
doe
.
The
way
then
to
order
any
affection
aright
,
is
to
reduce
walke
in
darknesse
:
then
a
man
walketh
in
darknesse
,
when
hee
is
not
guided
in
all
his
actions
and
affections
,
by
the
light
of
truth
shining
in
his
understanding
.
A
man
should
therefore
strive
to
checke
himselfe
,
and
to
suffer
others
to
checke
him
,
Why
is
it
thus
?
If
a
man
cannot
give
a
cause
and
a
reason
,
it
is
a
passion
to
be
rejected
,
a
distemper
to
be
repented
of
.
This
is
the
first
thing
;
He
saw
no
reason
,
therefore
hee
would
not
doe
it
.
The
second
is
this
.
It
was
altogether
bootlesse
,
Why
should
I
fast
?
I
cannot
bring
him
backe
againe
.
Hee
meaneth
,
bring
him
backe
againe
to
live
on
the
earth
.
So
Iob
meaneth
,
when
hee
speakes
in
the
same
manner
,
If
a
man
die
,
shall
hee
live
againe
?
hee
cannot
The
point
I
not
hence
is
this
.
That
all
the
actions
,
and
opportunities
of
this
life
cease
There
is
no
calling
of
them
backe
againe
.
No
bringing
of
a
man
backe
to
take
new
opportunities
,
to
enjoy
the
comforts
he
hath
lost
,
and
to
make
use
of
the
meanes
he
hath
neglected
,
and
to
redeeme
the
time
he
hath
slackly
let
passe
.
When
the
request
was
put
to
Abraham
by
Dives
,
that
some
might
come
from
the
dead
to
tell
his
brethren
upon
earth
where
he
was
:
No
,
saith
he
,
that
request
shall
never
be
granted
,
that
a
man
should
come
from
the
dead
,
to
give
warning
to
the
living
,
much
lesse
that
a
man
himselfe
should
returne
from
thence
,
to
begin
upon
a
new
score
,
a
new
reckoning
,
to
have
a
new
time
appointed
,
when
that
time
is
past
over
:
They
have
Moses
,
and
the
Prophets
,
let
them
heare
them
.
God
hath
appointed
the
meanes
,
and
a
time
to
use
the
meanes
;
Now
they
have
Moses
and
the
Prophets
;
After
this
life
,
they
shall
have
none
of
those
meanes
,
no
time
of
using
them
;
The
child
shall
not
come
back
againe
,
nor
the
man
shall
not
come
backe
againe
.
Death
is
a
strict
doore-keeper
,
all
that
passe
out
that
way
,
the
doore
is
shut
on
them
,
they
shall
never
returne
backe
.
Wee
reade
of
many
severall
Ages
that
have
gone
to
the
place
of
silence
,
we
never
read
of
any
that
came
thence
,
to
tell
what
is
done
there
:
we
never
heard
of
any
yet
,
that
came
backe
againe
to
reforme
his
course
.
A
friend
with
all
his
prayers
and
teares
,
cannot
bring
backe
a
friend
that
is
dead
.
It
teacheth
us
a
point
of
wisedome
to
make
good
use
of
our
while
it
is
called
to
day
harden
not
your
hearts
:
yet
a
little
while
and
you
shall
have
the
light
(
saith
Christ
)
while
yee
have
the
light
,
walke
in
the
light
;
Make
use
of
the
meanes
of
grace
:
the
time
may
come
,
when
yee
may
wish
(
as
Dives
is
described
to
wish
)
that
some
body
,
much
more
that
you
your selves
might
come
from
the
dead
.
Certainly
,
if
those
in
Hell
were
to
come
from
the
dead
againe
,
though
it
were
to
live
a
hundred
yeares
on
earth
a
holy
,
strict
,
and
conscionable
life
,
to
watch
over
all
their
wayes
,
to
keepe
a
good
conscience
toward
God
and
men
,
they
would
not
omit
a
duty
,
nor
slight
a
duty
,
they
would
not
omit
an
opportunity
,
a
minute
,
but
spend
their
whole
life
in
working
out
their
salvations
with
feare
and
trembling
,
they
would
sleepe
and
awake
with
feare
,
lest
they
should
sinne
,
they
would
be
carefull
that
they
had
no
sinfull
thought
,
they
would
be
patternes
of
the
strangest
expressions
of
conformitie
to
the
rule
that
can
be
imagined
,
if
it
were
possible
to
be
granted
.
You
may
easily
be
perswaded
of
this
,
doe
you
that
now
which
they
wish
for
,
and
wish
in
vaine
:
make
use
of
the
time
of
grace
now
,
there
is
no
comming
backe
againe
afterward
.
Thirdly
.
A
third
reason
is
this
;
I
shall
goe
to
him
.
As
if
hee
should
have
have
said
,
I
have
another
businesse
in
hand
,
now
the
child
is
dead
,
it
is
not
for
me
to
stand
blubbering
,
and
spending
my
time
for
a
dead
Child
;
I
am
going
to
him
.
The
word
here
is
,
I
shall
returne
to
him
.
Returne
signifieth
,
to
goe
backe
to
a
place
where
one
was
before
;
So
David
shall
returne
to
his
Child
:
for
he
was
there
before
;
there
,
in
respect
of
his
body
,
the
principles
of
that
is
in
the
earth
where
the
Child
is
,
and
in
heaven
in
respect
of
his
soule
where
the
Child
is
:
The
Body
returneth
to
dust
whence
it
was
taken
,
and
the
soule
to
God
that
gave
it
.
The
body
is
of
the
dust
,
and
returneth
to
dust
,
the
soule
commeth
from
God
,
and
returnes
to
God
againe
.
Therefore
he
saith
here
,
I
shall
returne
to
him
,
because
I
came
from
him
.
When
things
are
reduced
to
their
first
principles
,
the
body
to
the
earth
,
and
the
soule
to
God
,
they
are
said
to
returne
.
Yee
see
the
phrase
then
.
The
point
(
briefly
)
is
this
;
That
the
greatest
care
of
a
mans
life
,
the
greatest
businesse
he
hath
to
doe
His
businesse
is
not
to
care
for
his
children
that
are
dead
,
and
to
spend
unprofitable
sorrow
for
them
:
the
maine
businesse
of
my
life
is
,
how
I
shall
make
my
peace
with
God
,
and
bee
fitted
for
death
,
for
I
am
going
thither
.
Wee
should
observe
the
death
of
others
,
to
stirre
us
up
to
a
serious
preparation
for
our
owne
death
:
the
Father
should
be
stirred
up
by
seeing
his
Child
dead
before
him
,
the
elder
by
seeing
the
younger
die
before
them
:
we
see
how
death
hath
shot
his
arrowes
beyond
,
and
short
,
and
above
,
and
below
us
,
in
those
that
are
elder
,
and
younger
,
and
richer
and
poorer
,
all
sorts
,
he
will
strike
us
at
last
:
this
thing
(
I
say
)
should
stirre
us
up
to
prepare
for
our
owne
dissolution
.
A
man
would
thinke
that
there
were
no
need
of
such
a
thing
;
the
very
bare
sight
of
Corse
,
or
a
hearse
,
the
bare
fight
of
a
dead
corpse
,
the
bare
ringing
of
a
bell
,
or
a
Funerall
Sermon
,
should
be
warning
enough
to
the
living
to
tell
him
of
death
.
When
a
man
sees
a
company
carrying
a
dead
body
to
the
gaave
;
he
should
say
to
himselfe
;
It
may
bee
the
feet
of
these
may
carrie
me
next
.
But
how
commeth
it
to
passe
that
it
is
not
thus
?
Certainly
,
there
is
not
power
in
all
examples
to
worke
this
:
it
is
the
worke
of
Gods
spirit
.
Though
a
man
observe
the
death
of
never
so
many
before
him
,
yet
this
cannot
worke
in
him
a
serious
care
,
to
make
preparation
for
his
owne
death
,
except
God
adde
a
further
worke
to
it
.
We
may
see
this
in
the
expression
of
Moses
,
when
so
many
died
in
the
Wildernesse
:
Lord
teach
us
to
number
our
dayes
,
that
wee
may
apply
our
hearts
to
wisedome
.
As
if
hee
should
have
said
,
Though
so
many
thousands
died
in
the
Wildernesse
,
and
that
by
so
many
severall
kinds
of
death
,
yet
we
shall
never
apply
our
hearts
to
wisedome
by
those
examples
,
except
God
teach
us
that
wisdome
.
Therefore
we
should
pray
to
God
to
teach
us
by
his
Spirit
,
to
make
use
of
Examples
.
Men
must
give
account
for
examples
aswell
as
for
rules
;
men
must
give
account
for
examples
of
mortalitie
,
as
well
as
for
Sermons
of
mortalitie
:
therefore
let
the
example
of
others
mortality
stirre
you
up
to
prepare
for
your
owne
,
and
that
you
may
doe
so
,
be
much
in
calling
upon
God
.
Lastly
;
Hee
shall
not
returne
to
mee
:
that
is
in
this
sense
,
to
converse
on
earth
,
as
he
had
done
before
;
I
shall
returne
to
him
,
but
hee
shall
not
returne
to
mee
.
He
doth
but
reitterate
,
and
repeat
what
he
had
said
before
in
effect
.
This
is
the
thing
then
that
Parents
must
make
account
of
,
both
for
themselves
and
their
children
.
For
their
children
.
It
should
make
them
moderate
therefore
in
their
sorrow
for
them
.
God
now
hath
shewed
his
purpose
,
and
declared
his
will
,
therefore
wee
should
rest
in
that
will
of
God
.
This
is
the
thing
that
David
aymed
at
.
Gods
will
was
not
only
to
takeaway
his
child
,
but
so
to
take
him
away
,
as
never
to
returne
to
him
againe
in
that
manner
;
Now
God
had
declared
his
will
,
and
therefore
why
should
I
fast
(
saith
he
)
as
if
he
should
say
,
I
will
now
rest
in
the
will
of
God
.
In
all
the
things
which
we
account
crosses
,
and
losses
,
in
children
and
friends
,
&c.
The
maine
businesse
of
a
Christian
,
is
not
to
expresse
sorrow
,
but
submission
and
subjection
to
God
,
to
exercise
and
inure
his
heart
to
patience
,
and
to
rest
in
Gods
good
pleasure
and
will
.
As
Eli
,
though
he
faild
in
his
carriage
to
his
sonnes
,
yet
he
shewed
a
dutifull
respect
to
God
his
heavenly
father
.
When
Samuel
told
him
the
judgement
of
God
that
should
come
upon
his
house
,
It
is
the
Lord
(
saith
he
)
let
him
doe
what
seemeth
him
good
in
his
owne
eyes
:
though
it
were
a
heavy
judgement
,
such
as
whosoever
should
heare
of
it
,
both
his
eares
should
tingle
,
yet
it
is
the
Lord
,
let
him
doe
what
seemeth
him
good
.
As
if
he
should
say
;
I
have
nothing
to
doe
in
this
businesse
,
but
to
subject
my selfe
with
patient
submission
,
and
contentednesse
to
his
will
,
it
is
the
Lord
,
it
becommeth
not
me
to
contend
with
him
,
and
to
reason
with
God
concerning
his
worke
,
I
confesse
hee
is
righteous
,
let
him
doe
what
seemeth
him
good
in
his
owne
eyes
.
And
so
Aaron
.
There
was
a
heavy
judgement
befallen
him
,
his
sonnes
were
consumed
with
fire
;
yet
,
the
text
saith
,
Aaron
held
his
peace
.
When
God
manifested
so
great
wrath
to
his
house
,
in
wasting
,
and
consuming
,
and
burning
his
sonnes
,
for
offering
of
strange
fire
,
yet
Aaron
held
his
peace
;
that
is
,
he
did
only
mind
how
to
glorifie
God
by
a
contented
submission
to
his
will
.
So
Iob
,
hee
heard
not
only
of
the
losse
of
his
children
,
but
that
he
lost
them
in
such
a
manner
,
by
a
violent
death
,
by
a
house
falling
on
their
heads
,
yet
the
Lord
hath
given
,
and
the
Lord
hath
taken
away
,
blessed
bee
the
name
of
the
Lord
.
Whereas
a
carnall
worldly
man
would
have
fallen
to
strugling
,
and
contending
,
and
quarrelling
against
God
,
and
so
trouble
and
perplex
his
owne
spirit
.
We
doe
exceedingly
imbitter
Gods
cup
,
by
mingling
with
it
ingredients
of
our
owne
passions
,
and
so
make
the
affliction
more
heavy
and
grievous
then
God
intends
it
.
Here
is
the
reason
:
wee
possesse
not
our
soules
with
patience
.
When
we
are
sensible
of
the
losse
of
friends
and
children
,
&c.
let
us
learne
to
make
it
our
businesse
,
to
thinke
.
I
have
a
greater
worke
to
doe
,
to
prepare
for
my
owne
death
.
God
in
the
death
of
this
man
speakes
to
me
to
prepare
for
my
owne
;
And
then
to
glorifie
God
by
submission
to
his
will
,
make
it
appeare
that
thou
acknowledgest
a
power
in
God
to
dispose
of
thy
house
,
to
doe
every
thing
,
by
patiently
resting
in
his
will
.
And
yet
this
comfort
is
added
,
though
children
be
tooke
away
that
they
shall
not
returne
in
an
earthly
manner
,
yet
they
shall
in
a
better
manner
.
Parents
are
contented
to
part
with
their
children
for
a
time
for
their
preferment
.
Children
(
though
theyare
very
young
)
that
are
commended
by
the
prayers
of
the
godly
Parents
into
the
hands
of
God
;
these
whose
hearts
God
hath
inlarged
,
and
quickned
fervently
and
faithfully
to
pray
in
the
behalfe
of
their
children
,
they
may
rest
in
this
assured
,
that
they
shall
meet
at
the
Resurrection
in
a
better
manner
,
their
children
shall
be
better
preferred
then
if
they
were
on
earth
,
and
shall
be
raised
up
to
perfection
.
Here
you
see
there
is
not
a
tooth
bred
in
a
child
without
a
great
deale
of
paine
,
and
every
tooth
cost
some
paine
,
but
this
mortall
bodie
shall
put
on
immortalitie
,
and
this
corruption
shall
put
on
incorruption
;
This
weake
body
shall
be
made
strong
,
weake
children
strong
without
paine
.
Death
endeth
these
things
,
and
the
Resurrection
shall
present
him
in
a
perfect
measure
of
strength
in
a
glorified
estate
.
So
much
for
this
text
,
and
for
this
time
.
FINIS
.
THE
DESRVCTION
OF
THE
DESTROYER
;
OR
,
THE
OVER
THROW
OF
THE
LAST
ENEMIE
.
PSAL.
9.
6.
O
thou
Enemie
,
thy
Destructions
are
come
to
a
perpetuall
end
.
ISAIAH
25.
8.
Hee
will
swallow
up
Death
in
victorie
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
DESTRVCTION
OF
THE
DESTROYER
;
OR
,
THE
OVER
THROW
OF
THE
LAST
ENEMIE
.
SERMON
VII
.
1
COR.
15.
16.
The
last
enemie
that
shall
bee
destroyed
,
is
Death
.
DEath
is
a
subject
that
a
Christian
should
have
in
his
thoughts
often
,
and
neither
the
hearing
,
nor
thinking
,
nor
speaking
of
it
can
be
unseasonable
for
any
place
or
person
.
We
have
heard
that
the
life
of
Philosophers
,
is
nothing
but
a
meditation
of
Death
:
and
certainly
the
life
of
a
Christian
much
more
should
abound
in
such
meditations
.
No
man
can
live
well
,
till
he
can
die
well
.
Hee
that
is
prepared
for
Death
,
is
certainly
freed
from
the
danger
of
death
:
neither
is
there
any
so
fit
a
way
to
bee
ready
for
it
,
as
to
be
often
minded
of
it
.
Therefore
I
have
made
choice
at
this
time
to
speake
of
this
verse
,
wherein
(
ye
see
)
the
Apostle
declareth
,
and
leadeth
us
to
treat
of
foure
things
.
-
First
,
that
there
is
a
Death
.
-
Secondly
,
that
this
Death
is
an
enemie
.
-
Thirdly
,
that
this
enemie
is
the
last
enemie
.
-
Lastly
,
that
this
least
enemie
shall
be
destroyed
.
A
word
or
two
of
each
of
these
parts
.
First
;
Death
is
.
Yee
know
that
well
enough
,
your
eyes
shew
it
Nature
sheweth
yee
concerning
Death
,
first
what
it
is
.
And
then
Secondly
,
what
Properties
it
hath
.
It
telleth
us
this
,
That
Death
is
an
absence
from
life
,
a
ceasing
Death
.
Death
is
a
dividing
of
us
from
this
life
,
and
from
the
things
of
this
life
,
and
sends
us
abroad
we
know
not
where
.
Secondly
,
Nature
teacheth
us
three
Properties
concerning
One
,
that
it
is
universall
.
It
hath
tied
all
to
it
,
high
and
low
,
rich
and
poore
.
Death
knockes
at
the
Princes
pallace
,
as
well
as
at
the
poore
habitation
of
the
meanest
man
.
It
is
a
thing
that
respects
no
mans
greatnesse
,
it
regardeth
no
wealth
,
nor
wit
,
nothing
;
Death
takes
all
before
it
.
That
Nature
teacheth
too
.
Secondly
;
Nature
teacheth
that
Death
is
inevitable
.
If
a
man
Againe
,
Nature
teacheth
that
death
is
uncertaine
.
A
man
knoweth
not
when
Death
will
come
to
him
,
or
when
it
will
lay
hold
on
But
now
I
goe
on
to
tell
yee
,
what
the
Scripture
teacheth
concerning
Death
:
for
that
giveth
a
perfecter
and
larger
information
of
the
thing
,
then
the
dimme
light
of
Nature
.
The
Scripture
then
(
over
and
above
that
which
Nature
sheweth
)
telleth
us
concerning
Death
these
things
.
First
,
it
sheweth
better
what
it
is
;
and
then
It
sheweth
whence
it
commeth
,
and
what
are
the
causes
of
it
.
Thirdly
,
it
declareth
the
consequences
what
follow
upon
it
.
And
lastly
,
and
bestly
,
it
telleth
us
the
remedie
against
the
ill
of
Death
.
In
all
which
Nature
stumbleth
,
and
can
doe
little
or
First
,
the
Scripture
telleth
us
what
it
is
;
It
letteth
us
know
that
it
is
the
disolution
of
a
man
,
not
the
annihilation
;
It
doth
not
make
him
cease
to
bee
,
but
takes
asunder
a
while
the
soule
from
the
body
:
It
carrieth
the
one
to
the
earth
,
and
the
other
to
another
world
:
so
that
both
continue
to
bee
,
though
they
be
not
united
as
before
.
The
word
of
God
teacheth
us
,
that
he
hath
created
the
world
(
as
it
were
)
a
house
of
three
Stories
.
The
middle
is
this
present
life
where
we
be
.
And
there
is
a
lower
place
,
the
Dungeon
,
a
place
of
unhappinesse
and
destruction
.
There
is
a
higher
place
,
a
pallace
of
glory
.
According
as
men
behave
themselves
in
this
middle
roome
;
so
Death
either
leadeth
them
downe
to
the
place
of
unhappinesse
,
or
conveyeth
them
up
to
the
pallace
of
glory
and
blessednesse
.
This
,
Nature
is
ignorant
of
,
but
the
Scripture
is
plaine
in
.
The
rich
man
dieth
,
and
his
soule
is
carried
to
Hell
;
the
poore
man
when
he
died
,
his
soule
was
advanced
to
Heaven
.
So
that
Death
is
nothing
but
the
messenger
of
God
to
take
the
soule
out
of
the
body
,
and
to
convey
it
to
a
place
of
more
happinesse
,
or
more
miserie
then
can
be
conceived
.
Secondly
,
the
Scripture
acquaints
us
further
with
the
cause
of
sinne
came
into
the
world
,
and
by
sin
death
.
Death
is
the
mother
of
sinne
,
and
of
all
miserie
,
that
by
little
and
little
draweth
to
death
.
I
say
sinne
:
the
first
sinne
of
our
first
Parents
whereby
they
transgressed
that
most
easie
and
equall
mandate
about
eating
the
forbidden
fruit
.
That
transgression
that
was
the
treading
under
foot
the
covenant
of
workes
,
and
the
disanulling
of
it
,
that
sinne
let
in
Death
at
a
great
Gappe
:
and
now
it
triumpheth
,
and
beareth
rule
over
all
the
world
.
Nature
cannot
tell
which
way
in
the
world
a
man
should
die
so
soone
,
and
that
hee
that
is
the
Lord
of
all
creatures
,
should
bee
inferiour
to
a
great
number
of
them
in
length
of
life
.
But
the
word
of
God
unridleth
this
riddle
,
and
telleth
us
that
God
made
man
,
that
hee
might
and
should
have
lived
for
ever
,
but
Sinne
comming
,
and
comming
in
the
person
of
the
first
man
,
it
brought
death
,
and
made
all
men
mortall
:
and
when
sinne
entred
,
Gods
curse
came
,
and
that
working
upon
us
poore
and
miserable
creatures
,
it
is
the
cause
that
we
cannot
continue
long
here
.
It
was
equall
that
death
should
follow
sinne
,
for
since
God
made
man
to
obey
his
will
,
when
man
had
unfitted
himselfe
for
Gods
service
,
it
was
reason
that
he
should
have
a
short
continance
of
life
,
for
the
longer
he
endured
,
the
more
he
would
abuse
himselfe
.
Yee
see
then
two
things
that
the
Scripture
teacheth
concerning
death
.
The
third
thing
it
sheweth
is
,
what
followeth
after
death
:
It
is
appointed
for
all
men
once
to
die
,
and
after
death
commeth
judgement
.
Nature
never
dreamed
of
judgement
after
Death
,
but
the
Scripture
telleth
us
,
there
is
a
Judgement
after
Death
.
Judgement
,
what
is
that
?
Judgement
(
yee
know
)
is
a
calling
of
a
man
before
Authoritie
,
a
looking
into
his
wayes
,
a
considering
of
his
actions
,
a
finding
out
whether
hee
be
a
sinner
,
an
evill
doer
:
and
if
hee
find
him
so
,
to
passe
sentence
according
to
his
evill
deeds
.
When
God
hath
tooke
the
soule
from
the
body
,
hee
takes
the
soule
first
,
and
after
both
soule
and
body
,
and
presents
them
before
his
owne
Tribunall
,
and
there
searcheth
into
every
mans
life
,
ransacks
his
conscience
,
lookes
deepe
into
his
conversation
,
and
inquireth
into
his
secrets
,
openeth
his
actions
,
and
whole
carriage
from
his
infancie
to
his
last
breath
,
and
findeth
out
the
things
that
hee
hath
done
,
and
passeth
sentence
according
to
that
he
hath
done
.
This
Judgement
hath
two
degrees
.
First
assoone
as
a
man
dieth
.
depart
from
iniquitie
,
nor
live
according
to
the
Gospell
of
Christ
:
and
then
he
is
delivered
up
to
Sathan
,
to
bee
hurried
downe
to
Hell
,
and
there
to
suffer
the
wrath
of
God
according
to
the
desert
of
so
great
wickednesse
.
This
particular
judgement
passeth
upon
every
soule
assoone
as
it
leaveth
the
Body
.
Then
followeth
the
great
universall
Judgement
,
when
soule
shall
judge
the
secrets
of
all
hearts
by
Iesus
Christ
according
to
my
Gospell
.
This
is
the
third
thing
that
the
word
of
God
informeth
us
concerning
death
,
that
nature
could
never
doe
.
The
last
,
that
is
the
best
,
the
Scripture
giveth
us
a
remedie
against
But
the
Scripture
makes
report
of
death
,
not
onely
tollerable
and
easie
,
but
comfortable
and
gladsome
to
a
Christian
heart
:
for
it
sheweth
by
whom
,
and
by
what
meanes
we
may
infallibly
,
and
certainly
,
escape
all
the
hurt
that
Death
can
doe
:
Nay
,
by
what
meanes
we
may
order
our selves
so
,
that
Death
may
be
beneficiall
to
us
.
What
is
that
?
In
one
short
word
;
It
is
Christ
;
I
am
the
resurrection
,
and
the
life
,
hee
that
beleeveth
in
mee
,
shall
never
see
death
.
Hee
meaneth
to
hurt
himselfe
.
Againe
,
This
is
the
message
,
that
God
hath
given
us
life
,
and
this
life
is
in
his
Sonne
.
And
,
Hee
that
hath
the
Sonne
hath
life
.
Our
Saviour
Jesus
Christ
came
into
the
world
(
as
the
Apostle
telleth
us
)
that
hee
might
destroy
him
that
had
the
power
of
death
,
and
so
set
them
at
libertie
,
that
all
their
life-time
were
in
bondage
under
the
feare
of
death
.
And
Saint
Iohn
saith
;
Hee
came
into
the
world
to
destroy
the
workes
of
the
divell
:
which
are
sinne
and
death
.
So
that
now
Death
hath
lost
his
sting
,
because
Christ
overcame
it
:
in
dying
hee
slue
Death
,
and
was
the
death
of
Death
:
this
man
Christ
,
God
and
Man
,
hee
offered
himselfe
to
his
Father
as
a
Sacrifice
for
the
sinnes
of
the
world
,
and
dying
a
cursed
death
upon
the
Crosse
,
so
satisfied
the
justice
of
God
on
the
behalfe
of
all
those
that
are
in
him
,
that
death
can
doe
them
no
harme
:
It
is
nothing
else
but
a
passage
to
eternall
blessednesse
.
Oh
blessed
be
the
name
of
God
,
that
hath
beene
pleased
to
provide
so
perfect
a
remedie
against
so
mortall
an
enemie
:
and
to
lay
it
open
so
clearely
and
plainly
in
the
Gospell
.
Yee
have
heard
of
those
things
that
I
thought
to
put
yee
in
mind
of
concerning
Death
,
and
so
I
have
done
with
the
first
point
.
The
second
is
,
That
Death
is
an
enemie
.
Therefore
the
Apostle
Oh
Death
where
is
thy
sting
?
It
is
an
armed
enemie
,
it
commeth
as
a
Serpent
with
a
sting
that
entreth
into
a
mans
soule
,
putteth
it
to
extreame
perplexitie
,
if
he
takes
not
order
to
disarme
this
enemie
.
An
enemie
yee
know
is
a
person
that
setteth
himselfe
wilfully
to
hurt
;
a
man
may
hurt
his
neighbour
,
either
through
indiscretion
,
or
unadvisednesse
against
his
will
,
or
hee
may
lay
waite
to
doe
him
hurt
,
intending
mischiefe
,
and
seeking
to
performe
somewhat
that
shall
bee
injurious
to
him
.
Wee
call
not
him
an
enemie
that
we
receive
a
little
hurt
from
against
his
will
,
contrary
to
his
purpose
and
intention
:
but
he
that
studieth
,
and
beforehand
desireth
to
be
an
enemie
.
Now
Death
(
as
we
may
say
)
studieth
our
hurt
in
all
extremitie
before-hand
.
There
is
but
two
sorts
of
hurt
that
can
come
to
a
man
.
One
is
,
to
deprive
him
of
that
which
is
beneficiall
and
comfortable
,
as
hee
came
hee
must
goe
,
and
carry
nothing
in
his
hand
:
Death
will
not
admit
him
to
take
one
farthing
,
or
any
thing
else
with
him
.
So
he
is
an
enemie
,
for
hee
spoileth
us
of
whatsoever
is
desirable
in
this
life
.
But
he
is
an
enemie
also
in
inflicting
a
great
deale
of
ill
upon
men
.
So
death
bringeth
torment
for
the
present
:
It
is
a
terrible
The
third
is
,
that
Death
is
the
last
enemie
,
after
which
there
shall
bee
no
more
.
But
I
must
tell
you
to
whom
it
is
the
last
,
not
to
all
.
For
there
Happy
are
they
that
die
in
the
Lord
,
for
they
rest
from
their
labours
.
There
is
no
more
toyle
and
miserie
to
a
good
man
after
death
.
And
why
?
Because
,
death
seperateth
sin
from
his
soule
,
as
well
as
the
soule
from
the
body
,
and
so
taking
away
the
cause
of
unrest
,
it
must
needs
take
away
miserie
and
unhappinesse
it selfe
.
Indeed
properly
,
Death
doth
it
not
,
but
the
Lord
Iesus
Christ
by
death
.
For
it
pleaseth
him
when
his
servants
leave
this
world
,
then
they
are
fit
to
enter
into
a
place
of
happinesse
in
another
world
,
which
they
could
not
be
,
except
they
were
freed
from
sin
.
Death
is
the
daughter
of
sinne
,
and
with
a
happy
patricide
(
as
it
were
)
at
once
it
destroyeth
it selfe
and
sin
:
and
therfore
it
takes
away
all
misery
,
because
it
takes
away
all
sinne
.
Therefore
it
is
the
last
enemie
,
because
it
killeth
the
worst
of
our
enemies
,
for
when
we
are
dead
,
there
shall
be
no
more
enmitie
betweene
God
and
us
,
and
so
no
more
enemy
.
This
is
the
third
point
.
The
last
is
,
that
this
enemie
shall
bee
destroyed
.
A
thing
is
destroyed
,
shall
rise
againe
in
glory
.
How
that
is
done
the
Apostle
tells
us
in
the
end
of
this
chapter
;
The
body
shall
be
laid
in
the
dust
,
a
weake
and
feeble
,
a
mortall
and
naturall
body
,
but
it
shall
bee
clothed
with
immortalitie
;
This
mortall
shall
put
on
immortalitie
,
this
corruptible
shall
put
on
incorruption
,
then
shall
bee
fulfilled
that
saying
,
Death
is
swallowed
up
in
victorie
.
But
this
is
also
limited
,
it
shall
bee
destroyed
,
to
whom
?
To
those
that
use
the
remedie
,
those
that
partake
of
Christ
,
those
that
have
put
on
him
that
is
the
Resurrection
and
the
life
.
Thus
I
have
laid
before
your
eyes
briefly
these
foure
things
,
that
the
Apostle
leadeth
us
to
treate
of
concerning
death
.
That
it
is
;
That
it
is
an
enemie
.
That
it
is
the
last
enemie
.
And
that
it
shall
be
destroyed
.
Now
I
desire
to
apply
this
,
and
to
make
use
of
it
.
First
,
I
shall
be
bold
to
play
the
Examiner
,
to
search
each
conscience
last
enemie
that
ever
they
shall
encounter
with
,
and
bee
freed
from
all
the
hurt
of
it
,
it
shall
be
utterly
destroyed
.
Now
doe
so
much
as
discend
every
one
into
himselfe
,
and
inquire
what
care
there
hath
beene
to
prepare
for
death
,
to
make
use
of
the
remedie
against
death
:
what
time
and
paines
hath
beene
bestowed
to
seeke
to
get
that
that
is
the
only
meanes
to
escape
the
Dart
of
this
enemie
,
and
that
that
is
the
only
cause
to
procure
this
enfranchisement
to
the
soule
,
from
that
that
else
will
destroy
all
.
A
man
hath
not
fitted
himselfe
to
encounter
with
his
enemie
,
when
hee
lookes
after
wealth
,
and
followeth
the
pleasures
and
contentments
of
this
life
;
these
things
will
doe
no
good
,
they
will
be
rather
a
burthen
to
the
heart
,
and
vexe
the
soule
,
and
increase
the
mischiefe
,
laying
more
sin
upon
the
soule
,
and
giving
death
darts
to
pierce
the
soule
with
.
But
when
is
a
man
fit
for
death
?
and
who
may
encounter
with
this
enemie
with
safetie
?
I
will
tell
yee
;
That
man
that
takes
the
greatest
care
to
disarme
an
enemie
,
and
an
enemie
that
is
skilfull
in
his
weapons
:
and
the
weapon
of
death
it
is
our
owne
sinne
.
Death
bringeth
nothing
with
it
to
hurt
a
man
;
It
findeth
with
us
,
and
in
us
,
that
whereby
to
hurt
us
.
So
many
corruptions
as
are
in
thy
heart
,
so
many
weapons
.
So
many
idle
words
so
many
bad
deedes
;
so
many
swords
to
pierce
thy
heart
.
Death
maketh
use
of
those
weapons
it
findeth
in
our selves
,
and
with
them
hee
destroyeth
,
and
killeth
,
and
brings
us
to
perdition
.
Now
,
what
have
yee
done
(
beloved
)
to
disarme
death
?
what
care
have
yee
taken
to
breake
sinne
apieces
,
that
it
may
not
be
as
a
sword
ready
drawne
for
the
hand
of
death
when
it
commeth
?
as
Arrowes
in
a
Bow
,
to
shoot
at
you
,
when
Death
laieth
hold
on
you
?
That
man
that
hath
tooke
no
care
to
overcome
sinne
in
the
power
of
it
,
and
to
get
himselfe
free
from
the
guilt
and
punishment
of
it
,
is
unfit
for
death
.
If
death
come
upon
him
,
and
find
his
offences
unrepented
of
,
unpardoned
,
unsubdued
,
he
will
so
order
those
offences
,
that
he
will
thrust
them
into
his
soule
,
as
so
many
poisoned
Darts
,
that
will
bring
sorrow
,
and
anguish
,
and
vexation
,
and
destruction
to
all
eternitie
.
Ye
may
see
then
whether
yee
have
any
fitnesse
to
meet
with
this
Enemie
,
whether
yee
be
in
case
to
fight
that
battell
;
that
of
necessitie
yee
must
;
for
Death
(
as
I
told
yee
before
)
is
enevitable
.
If
yee
have
not
;
Get
alone
betweene
God
and
thy selfe
,
and
there
call
to
mind
the
corruption
of
thy
nature
,
the
sinnes
of
thy
childhood
,
of
thy
body
,
of
thy
mind
,
bring
thy
soule
into
his
presence
,
confesse
thy
sinnes
,
with
an
endevour
to
breake
thy
heart
for
them
,
and
to
be
sorry
for
them
,
mightily
crying
to
him
in
the
mediation
of
that
blessed
Advocate
Jesus
Christ
,
that
died
on
the
Crosse
,
to
pardon
,
and
to
wash
thy
soule
in
his
bloud
,
and
to
deliver
thee
from
the
pollution
of
thy
sinnes
.
Begge
the
Spirit
of
sanctification
to
beate
downe
those
sinnes
,
and
subdue
thy
corruptions
.
Bestow
time
to
performe
these
exercises
daily
,
carefully
present
thy selfe
before
God
,
thus
to
renew
thy
repentance
and
faith
in
Christ
,
to
make
thy
peace
with
God
:
Labour
to
purge
away
the
filthinesse
of
thy
sinne
,
and
then
whensoever
Death
commeth
,
thou
shalt
find
in
thy selfe
sufficient
against
it
,
thou
hast
disarmed
it
.
But
if
yee
spend
your
time
in
pursuing
profits
and
pleasures
,
and
follow
the
vanities
of
this
life
,
and
either
yee
doe
not
thinke
of
death
,
or
yee
thinke
of
it
no
otherwise
then
a
heathen
man
would
have
done
,
to
no
purpose
;
yee
thinke
of
it
to
enjoy
the
world
while
yee
live
,
because
yee
know
not
how
soone
death
will
end
the
world
and
you
,
if
you
play
the
Epicures
in
the
thought
of
Death
,
to
annimate
you
to
enjoy
the
outward
benefits
of
this
life
:
to
thinke
of
it
to
no
purpose
,
but
only
to
talke
and
discourse
now
and
then
as
occasion
serveth
:
then
Death
will
find
your
soules
laden
with
innumerable
sinnes
that
repentance
hath
not
discharged
,
and
undoubtedly
it
will
bring
eternall
perdition
.
Have
yee
thus
disarmed
Death
?
But
againe
,
a
mans
selfe
must
be
armed
,
or
else
hee
cannot
incounter
with
his
enemie
,
What
is
our
Armour
against
Death
to
The
Apostle
in
one
word
sheweth
us
these
Armours
,
when
hee
saith
,
a
Breast-plate
of
faith
,
and
love
,
and
the
hope
of
salvation
a
Helmet
.
If
a
man
have
got
faith
to
rest
on
Christ
alone
for
eternall
happinesse
,
and
his
soule
filled
with
the
hope
of
glory
,
and
salvation
through
him
,
and
then
with
love
to
him
,
and
his
servants
for
his
sake
;
These
three
vertues
will
secure
a
man
against
all
the
hurt
that
death
can
doe
.
Faith
,
Hope
,
and
Charitie
,
the
Cardinall
vertues
that
Christian
religion
requires
,
and
commands
us
to
seeke
,
these
are
Armour
of
proofe
against
all
the
blowes
of
death
:
hee
that
hath
them
shall
never
be
hurt
of
Death
,
because
he
shall
never
taste
of
the
second
death
:
he
hath
onely
to
wrestle
with
the
first
Death
,
and
there
is
no
terrour
,
nor
terriblenesse
in
that
,
if
a
mans
heart
be
secure
by
these
Graces
.
Faith
whereby
we
depend
on
Christ
,
and
on
him
alone
for
grace
and
salvation
,
bringing
hope
whereby
we
expect
and
looke
for
salvation
of
our
soules
by
his
bloud
according
to
his
promise
,
and
working
charitie
whereby
we
love
him
for
his
goodnesse
,
and
his
servants
for
his
sake
(
If
it
be
charitie
not
onely
of
the
lip
to
speake
well
,
but
that
that
produceth
wel-doing
)
I
say
this
is
that
makes
us
that
death
cannot
separate
us
from
Christ
,
but
the
further
we
are
from
life
,
the
neerer
we
are
to
him
,
for
when
this
outward
taber
nacle
of
our
house
is
dissolved
,
we
have
a
building
with
God
eternall
in
the
heavens
:
and
death
to
such
a
man
is
nothing
but
the
opening
of
the
dore
to
let
him
out
of
the
dungeon
of
the
world
,
and
to
place
him
happily
in
the
Pallace
of
eternall
blisse
.
I
pray
enter
into
consideration
how
yee
have
behaved
your selves
in
the
course
of
your
lives
,
whether
as
Heathens
,
or
as
Christians
.
A
man
that
takes
no
care
to
prepare
for
death
,
though
he
come
to
the
Church
from
Sunday
to
Sunday
,
and
partake
of
all
Gods
ordinances
,
yet
if
the
consideration
of
death
bee
not
so
imprinted
in
him
,
that
it
become
a
motive
to
him
to
labour
for
Faith
,
and
hope
,
and
charitie
,
and
to
endeavour
to
edifie
himselfe
in
these
graces
,
he
liveth
as
a
Heathen
or
an
Infidell
:
and
when
death
commeth
to
him
,
it
will
doe
him
more
hurt
,
then
it
will
an
Infidell
,
because
by
how
much
God
hath
given
him
more
meanes
to
escape
,
and
by
neglecting
those
meanes
,
as
his
sin
is
greater
,
so
shall
his
punishment
be
.
Secondly
,
if
yee
have
beene
carelesse
for
to
prepare
for
this
and
after
that
commeth
judgement
,
that
I
must
stand
before
Gods
Tribunall
,
and
give
account
of
my
wayes
,
I
have
not
laboured
to
beware
of
Death
and
of
sinne
,
nor
to
kill
my
corruptions
,
I
have
not
laboured
to
increase
in
Faith
,
and
hope
,
and
charitie
;
I
have
left
my selfe
unarmed
against
the
last
and
worst
enemie
.
Oh
what
folly
is
this
,
to
live
in
the
world
many
a
long
day
,
and
never
to
consider
,
that
there
will
be
an
end
of
all
these
dayes
,
and
the
end
of
those
,
the
beginning
of
another
life
,
and
a
life
that
will
be
infinitely
more
miserable
then
this
.
If
this
(
beloved
)
have
beene
any
of
your
faults
to
be
carelesly
forgetfull
of
your
latter
end
,
not
to
consider
of
your
departure
hence
:
if
the
world
have
so
tempted
you
,
and
pleasures
have
so
enamoured
you
,
that
you
have
forgotten
your
latter
end
,
blame
your selves
,
it
is
the
greatest
of
all
follies
.
And
that
I
may
disgrace
this
folly
,
and
make
you
ashamed
of
it
;
Consider
a
little
.
That
this
is
to
be
like
children
;
The
Apostle
biddeth
us
not
to
be
like
children
in
understanding
:
but
hee
that
forgetteth
Death
,
and
is
carelesse
to
prepare
for
it
,
is
a
very
child
.
A
little
one
never
thinketh
hee
shall
ever
bee
a
man
himselfe
,
and
maintaine
himselfe
,
and
live
in
the
world
by
his
owne
labour
,
or
by
that
he
shall
have
from
his
friends
,
he
careth
for
nothing
but
meat
,
and
drinke
,
and
sport
,
and
pastime
:
wee
blame
their
folly
,
and
laugh
at
it
as
rediculous
,
and
therefore
by
our
diligence
we
prevent
that
ill
that
might
else
come
upon
them
.
Is
it
not
thus
with
many
of
you
?
yee
live
and
build
houses
,
and
raise
your
names
to
be
glorious
,
and
to
make
a
faire
shew
in
the
world
:
but
to
get
grace
,
and
to
get
faith
,
and
hope
,
and
love
,
and
repentance
,
none
of
your
thoughts
almost
runne
that
way
,
scarce
any
of
your
thoughts
are
so
bestowed
.
Is
not
this
to
be
children
in
understanding
.
Againe
,
he
is
a
foolish
man
that
knoweth
he
shall
meet
an
enemie
,
and
will
not
prepare
.
If
a
man
should
heare
of
twenty
or
thirty
thousand
souldiers
were
gathered
against
the
Citie
,
and
besieged
it
to
destroy
it
;
He
would
not
be
so
foolish
,
and
so
simple
then
,
as
to
bestow
himselfe
in
his
trade
,
and
to
follow
his
businesse
,
and
to
give
himselfe
to
merriment
,
but
hee
would
get
his
weapons
,
and
he
would
looke
about
him
,
helpe
to
arme
the
City
,
and
to
make
it
strong
.
Why
doe
yee
not
consider
that
your
soule
is
as
a
Citie
?
Death
will
come
against
it
,
and
batter
you
with
sicknesse
,
with
paines
,
and
at
last
will
certainly
take
it
,
and
if
the
soule
be
not
prepared
will
carry
it
to
Hell
fire
.
Why
will
you
be
so
retchlesse
,
and
senslesse
to
eate
and
drinke
,
and
labour
to
grow
rich
,
to
bury
your selves
in
earthly
labours
,
and
never
thinke
how
to
escape
,
how
Death
may
be
kept
out
,
that
will
destroy
soule
and
body
?
I
presume
you
are
ashamed
of
this
folly
by
this
time
,
I
hope
yee
will
goe
away
with
remorse
and
sorrow
,
for
so
carelesly
neglecting
a
thing
of
so
great
importance
to
be
provided
for
.
In
the
third
place
therefore
I
entreate
you
,
begin
this
great
How
shall
I
prepare
for
Death
?
I
told
you
before
,
it
is
not
amisse
in
a
word
to
repeat
it
.
Get
Faith
in
Christ
,
and
Hope
,
and
Charitie
,
and
Repentance
.
These
will
be
meanes
to
prepare
and
helpe
thee
against
Death
.
Therefore
(
if
hitherto
thou
have
not
)
lament
and
bewaile
the
sinfulnesse
of
thy
nature
and
life
.
Assoone
as
thou
art
out
of
this
place
,
get
thee
into
a
solitarie
roome
,
fall
upon
thy
knees
,
lament
thy
sinnes
,
the
ilnesse
of
thy
nature
and
carriage
,
rehearse
thy
wayes
as
much
as
thou
canst
,
condemne
thy selfe
before
God
,
mightily
crie
for
pardon
in
the
mediation
of
his
Sonne
,
and
never
leave
sobbing
and
mourning
,
till
he
hath
given
thee
some
answer
that
hee
is
reconciled
.
And
then
strive
to
get
faith
in
Christ
,
call
to
mind
the
perfection
of
his
redemption
,
the
excellencie
of
his
person
and
merits
,
that
thou
maist
repose
thy
soule
on
him
,
that
thou
maist
say
,
though
my
sinnes
be
as
the
Stars
,
and
exceed
them
,
yet
the
merit
of
my
Saviour
,
and
his
satisfaction
to
the
justice
of
God
it
is
full
:
in
him
he
is
well
pleased
and
reconciled
,
I
will
stay
on
him
.
Lord
Christ
,
thou
hast
done
and
suffered
enough
to
redeeme
mee
and
Man-kind
,
thou
hast
suffered
for
the
propitiation
of
the
world
,
though
my
sinnes
deserve
a
thousand
damnations
,
yet
I
trust
upon
thy
mercie
,
according
to
the
Covenant
made
in
thy
Word
.
Thus
when
a
man
laboureth
to
cast
himselfe
on
Christ
,
to
lay
the
burthen
of
his
salvation
,
and
to
venter
his
soule
on
him
,
now
he
hath
beleeved
,
this
Breast-plate
,
Death
is
not
able
to
thrust
through
.
And
then
,
labour
that
this
faith
may
worke
so
strongly
,
that
it
may
breed
Hope
,
a
constant
and
firme
expectation
grounded
on
the
promises
of
the
Word
,
that
thou
shalt
bee
saved
,
and
goe
to
Heaven
,
and
be
admitted
into
the
presence
of
God
,
when
thou
shalt
be
separated
from
this
lower
world
.
Hee
that
is
armed
with
this
hope
,
hath
a
Helmet
,
Death
shall
never
hurt
his
head
;
it
shall
never
be
able
to
take
away
his
comfort
and
peace
;
He
shall
smile
at
the
approach
of
death
,
because
it
can
doe
nothing
but
helpe
him
to
his
kingdome
.
And
then
,
labour
for
Charitie
,
to
inflame
thee
to
him
againe
,
that
hath
shewed
himselfe
so
truly
loving
to
men
,
as
to
seeke
them
when
they
were
lost
,
to
redeeme
them
when
they
were
captives
,
and
to
restore
them
from
that
unhappinesse
,
that
they
had
cast
themselves
innto
.
Oh
that
I
could
love
thee
,
and
thy
people
for
thy
sake
,
thou
diddest
die
for
them
,
shall
not
I
be
at
a
little
cost
and
paines
to
helpe
them
out
of
miserie
.
Thus
if
yee
labour
to
be
furnished
with
these
graces
,
then
you
are
armed
against
Death
;
those
will
doe
you
more
good
,
then
if
you
had
gotten
millions
of
millions
of
gold
and
silver
.
As
you
have
understanding
for
the
outward
man
,
as
you
have
care
to
provide
for
that
,
to
preserve
and
comfort
life
,
while
you
are
here
,
so
have
a
care
for
the
future
world
,
and
that
boundlesse
continuance
of
eternitie
.
If
a
man
live
miserably
here
,
death
will
end
it
,
if
he
be
prepared
for
death
,
he
shall
live
happily
for
ever
;
but
if
a
man
live
happily
(
as
we
account
it
)
and
die
miserably
,
that
misery
is
endlesse
.
Yee
mistake
(
beloved
)
yee
account
men
happy
that
abound
in
wealth
and
honour
,
that
have
great
estates
,
I
say
yee
mistake
in
accounting
men
happy
,
that
enjoy
the
good
things
of
this
life
,
that
can
live
in
prosperitie
to
the
last
time
of
their
age
,
possessing
what
they
have
gotten
.
If
such
a
man
be
not
prepared
for
death
;
Death
makes
way
for
a
greater
unhappinesse
after
death
.
For
the
more
sinne
he
hath
committed
,
the
more
miserie
shall
betide
him
,
his
life
being
nothing
but
a
continued
chaine
of
wickednesse
one
linke
upon
another
,
till
he
settle
upon
a
preparation
for
Death
.
And
in
the
last
place
,
here
is
a
great
deale
of
comfort
,
to
those
Death
is
an
enemie
,
yet
it
is
an
enemie
that
is
utterly
destroyed
.
The
Philosopher
said
,
that
Death
is
the
terriblest
of
all
terrible
things
;
so
it
is
to
nature
,
because
it
doth
that
that
no
other
evill
can
doe
,
it
separateth
from
all
comfort
;
and
carrieth
us
we
know
not
whether
.
Death
is
terrible
to
a
man
that
is
unarmed
for
death
;
but
to
the
poore
Saints
that
have
bestowed
their
time
in
humiliation
,
and
supplication
,
and
confession
,
that
have
daily
endevoured
to
renew
their
faith
,
and
hope
,
and
repentance
,
Death
hath
no
manner
of
terriblenesse
in
the
world
:
if
it
bee
terrible
to
a
Christian
at
the
first
,
it
is
onely
because
he
hath
forgot
himselfe
a
little
,
he
doth
not
bethinke
how
he
is
armed
.
If
God
have
fitted
his
servants
for
death
,
he
hath
done
most
for
them
:
if
they
have
not
riches
,
yet
they
are
fit
for
death
:
if
they
have
not
an
estate
amongst
men
,
it
mattereth
not
a
whit
if
they
be
fit
for
Death
,
if
they
be
miserable
here
,
in
torments
and
sicknesse
,
when
others
have
health
,
it
is
no
matter
,
all
these
increase
their
repentance
,
makes
them
labour
for
Faith
,
and
Hope
,
and
Charitie
,
whereby
they
are
armed
against
Death
.
Nothing
can
save
us
from
the
hurt
of
Death
,
but
the
Lord
Jesus
Christ
,
put
on
by
Faith
,
and
that
furnished
with
Hope
and
Charitie
.
If
God
give
a
man
other
things
and
not
these
graces
,
Death
is
not
destroyed
to
him
.
But
if
he
deny
him
other
things
,
and
give
him
these
graces
,
he
doth
enough
for
him
,
Death
is
destroyed
to
him
.
His
body
indeed
falleth
under
the
stroake
of
Death
as
other
mens
,
but
his
soule
is
not
hurt
.
Death
layeth
him
a
rotting
as
the
common
sort
,
but
the
soule
goeth
to
the
possession
of
glory
,
and
remaineth
with
Christ
;
When
hee
is
absent
from
the
body
,
hee
is
present
with
the
Lord
.
Nay
,
when
the
last
day
shall
come
,
Death
shall
bee
utterly
swallowed
up
,
then
the
poore
,
and
fraile
,
and
weake
body
,
that
sleepeth
in
corruption
and
mortalitie
,
shall
bee
raised
in
honour
,
and
in
immortall
beautie
and
glory
,
a
spirituall
body
,
free
from
all
corporall
weaknesses
that
accompany
the
naturall
body
:
it
shall
be
made
most
glorious
and
blessed
,
even
as
if
it
were
a
spirit
,
all
the
weaknesses
that
accompany
the
naturall
beeing
of
the
body
shall
be
taken
away
,
and
it
shall
enjoy
as
much
perfection
as
a
body
can
,
and
therefore
it
is
called
spirituall
:
Therefore
I
beseech
you
rejoyce
in
the
Lord
if
your
soules
tell
you
,
that
you
are
armed
against
this
death
.
FINIS
.
THE
WORLDS
LOSSE
;
AND
THE
RIGHTEOVS
MANS
GAINE
.
EZEKIEL
22.
30.
I
sought
for
a
man
among
them
,
that
should
make
up
the
hedge
,
and
stand
in
the
gap
before
mee
for
the
Land
,
but
I
found
none
:
therefore
have
I
poured
forth
my
indignation
upon
them
.
PHIL.
1.
21.
For
to
mee
to
live
is
Christ
;
and
to
die
is
Gaine
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
WORLDS
LOSSE
;
AND
THE
RIGHTEOVS
MANS
GAINE
.
SERMON
VIII
.
ISAIAH
57.
1.
And
mercifull
men
are
taken
away
,
none
considering
that
the
Righteous
is
taken
away
from
the
evill
to
come
.
WHen
I
first
began
this
verse
,
I
did
never
thinke
that
all
things
would
have
beene
so
sutable
,
to
the
finishing
of
it
,
as
now
I
find
they
are
.
For
there
is
no
circumstance
that
can
be
required
to
make
a
correspondencie
betweene
a
former
,
and
a
latter
handling
,
but
is
to
be
found
in
the
two
surveies
I
tooke
upon
this
Text.
The
occasion
of
handling
it
now
,
is
the
same
that
was
before
.
I
began
it
at
a
Funerall
,
and
now
at
another
Funerall
I
shall
end
it
.
The
place
of
handling
,
the
same
as
it
was
before
.
I
began
the
former
part
of
the
verse
,
in
this
very
street
,
at
the
other
end
of
it
:
Now
I
shall
finish
it
at
this
.
And
the
time
,
it
is
the
same
,
and
every
way
answerable
to
that
it
was
before
.
It
was
begun
in
a
time
of
Mortalitie
feared
;
and
now
will
be
finished
in
a
time
of
mortalitie
certaine
.
And
that
there
should
be
no
part
of
correspondencie
wanting
:
this
latter
part
of
the
verse
is
answerable
to
the
former
,
it
is
but
the
same
againe
in
other
words
.
In
the
former
part
there
is
mention
of
the
righteous
man
,
here
of
the
mercifull
man
,
they
are
both
one
.
In
that
,
hee
is
said
to
perish
,
here
to
bee
taken
away
,
they
are
both
the
same
.
There
,
No
man
is
said
to
lay
it
to
heart
;
and
here
no
man
is
said
to
consider
it
.
Both
the
same
.
So
that
loke
upon
the
whole
,
both
parts
joyne
together
:
they
walke
on
by
paires
two
and
two
,
as
the
living
creatures
into
the
Arke
,
Male
and
Female
.
The
first
paire
sets
forth
to
you
the
state
and
condition
of
a
godly
man
,
he
is
righteous
and
mercifull
:
those
are
the
male
and
female
of
Pietie
.
The
second
sets
forth
to
you
the
state
and
condition
of
a
dying
man
,
hee
perisheth
and
is
taken
away
:
those
are
the
Male
and
Female
of
death
.
The
third
sets
out
the
state
and
condition
of
a
worldly
man
,
he
layes
it
not
to
heart
,
he
never
takes
it
into
consideration
:
those
are
the
Male
and
Female
of
carnall
securitie
.
And
that
all
the
paires
should
now
be
made
up
:
the
former
part
was
handled
at
the
buriall
of
a
good
old
Man
:
this
latter
now
at
the
buriall
of
an
old
and
verteous
Gentlewoman
:
those
are
the
Male
and
Female
of
nature
.
The
former
part
,
that
is
a
complaint
that
the
Prophet
made
;
and
so
is
the
second
;
and
this
second
is
set
as
a
Commentarie
to
the
first
;
this
latter
part
is
as
Eve
created
as
a
helpe
to
Adam
,
for
every
word
in
this
latter
helpes
to
expound
some
word
in
the
former
.
The
first
word
in
the
latter
part
tells
us
of
the
mercifull
man
,
that
is
the
Exposition
of
the
first
word
in
the
former
part
,
the
righteus
man
.
Lest
any
man
should
make
question
who
this
righteous
man
was
,
that
the
Prophet
speakes
of
,
how
we
should
know
him
,
and
define
him
,
and
find
him
;
find
me
a
mercifull
man
,
and
hee
is
truly
a
righteous
man
.
The
second
word
in
the
latter
part
is
,
taken
away
,
that
hath
reference
to
the
second
word
in
the
former
,
and
it
is
a
qualification
of
the
harshnesse
of
the
former
:
there
it
is
said
,
The
righteous
man
perisheth
:
but
lest
any
man
should
scandal
at
this
word
,
shall
we
thinke
that
he
perisheth
,
whose
life
it
hid
with
Christ
in
God
?
Shall
the
Scripture
say
that
hee
perisheth
,
whose
name
is
in
the
bundle
of
life
,
written
in
heaven
?
To
lay
aside
therefore
the
rigour
of
the
word
,
here
is
the
Qualification
,
hee
is
taken
away
.
The
third
word
of
the
latter
hath
reference
to
the
third
of
the
former
too
,
No
man
considereth
it
.
If
any
man
aske
the
reason
,
how
it
comes
to
passe
,
that
people
should
be
without
naturall
affection
,
that
they
take
it
not
to
heart
,
that
they
are
not
grieved
for
Ioseph
,
that
they
are
not
striken
with
any
sense
of
their
owne
losses
,
what
should
be
the
reason
of
it
?
The
reason
is
in
this
word
,
they
take
it
not
into
consideration
:
They
trouble
not
their
heads
,
and
therefore
not
their
hearts
with
it
.
(
That
it
may
make
an
aggravation
of
that
.
)
They
were
so
farre
from
taking
of
it
to
heart
,
that
they
never
propounded
it
to
the
examination
,
and
scanning
of
their
judgement
,
they
consider
it
not
.
So
every
word
in
the
latter
part
is
serviceable
to
the
first
.
I
shewed
concerning
the
first
part
,
who
this
Righteous
man
is
,
how
great
the
dignation
of
the
Spirit
of
God
is
,
that
hee
will
stile
holy
men
,
that
are
so
imperfect
in
holinesse
,
yet
because
of
their
holy
endeavours
to
walke
in
the
wayes
of
God
blamelesly
,
the
Spirit
stiles
them
Righteous
men
.
Secondly
,
I
shewed
how
this
Righteous
man
is
said
to
perish
:
and
in
what
sense
;
and
how
it
is
impossible
they
should
perish
;
and
why
the
Holy
Ghost
chooseth
this
word
,
which
is
more
then
death
,
to
set
out
to
us
the
death
of
the
Righteous
man
.
And
then
the
last
considered
in
particular
;
how
it
is
lawfull
to
mourne
for
the
departure
of
those
that
are
gone
:
how
that
God
alloweth
that
,
how
that
God
blameth
for
the
neglect
of
it
:
Men
are
to
lay
it
to
heart
,
to
grive
.
How
farre
this
griefe
is
to
extend
.
These
were
the
heads
of
those
things
that
concerne
the
first
part
.
I
now
goe
on
forward
to
the
second
.
And
that
is
a
complaint
(
as
the
former
was
)
that
the
Prophet
takes
up
over
the
people
of
the
Iewes
for
their
great
stupiditie
,
in
that
they
considered
not
any
worke
of
God
toward
them
;
And
it
hath
these
two
parts
.
There
is
the
complaint
he
takes
up
over
the
dead
:
Mercifull
men
are
taken
away
from
the
evill
to
come
.
And
the
other
complaint
he
takes
up
over
the
living
,
those
that
they
never
consider
it
.
I
begin
with
the
first
of
these
.
And
that
is
;
The
complaint
that
is
taken
up
over
the
Righteus
mans
departure
.
In
that
I
consider
two
things
;
First
,
looke
to
the
meaning
of
the
words
.
And
then
see
,
what
were
the
motives
that
made
the
Prophet
The
righteous
are
taken
away
.
First
for
the
meaning
of
the
words
.
It
is
a
proposition
,
and
there
are
three
parts
of
it
.
The
subject
of
the
proposition
,
Mercifull
men
.
The
predicat
,
Are
taken
away
.
The
Affix
anexed
to
it
,
from
the
evill
to
come
.
Briefly
,
looke
upon
the
meaning
of
all
these
,
and
they
will
all
afford
us
some
instruction
.
The
first
is
the
subject
of
this
proposition
;
It
is
said
here
(
and
it
varieth
from
the
former
)
Mercifull
men
.
A
man
would
wonder
why
he
should
alter
the
stile
,
except
it
were
,
because
the
Spirit
of
God
delighteth
to
set
out
godly
men
,
according
to
the
multitude
of
their
titles
,
the
righteous
and
mercifull
men
:
otherwise
the
same
terme
might
have
beene
kept
in
the
latter
part
,
for
they
are
both
the
same
in
effect
.
He
that
is
a
mercifull
man
is
a
Righteous
man
,
and
he
that
is
righteous
will
be
mercifull
:
yet
the
Prophet
varieth
it
,
righteous
men
perish
,
and
mercifull
men
are
taken
away
.
There
is
some
speciall
reason
of
the
variation
.
I
conceive
it
is
one
of
these
three
,
or
all
.
The
first
reason
why
he
useth
this
word
(
mercifull
men
)
in
the
latter
part
is
.
For
the
greater
conviction
of
their
stupiditie
.
They
were
such
as
were
not
affected
with
the
condition
,
or
losse
of
righteous
and
holy
men
;
nay
,
they
were
so
stupid
,
that
they
were
not
affected
with
the
losse
of
mercifull
men
,
that
is
more
.
If
there
were
any
sense
of
pietie
,
they
should
for
Gods
cause
grive
at
the
losse
of
godly
men
:
but
if
there
were
any
sense
of
their
owne
good
,
there
should
bee
griefe
for
the
losse
of
mercifull
men
.
Generally
(
if
it
bee
possible
to
sever
them
)
the
world
hath
more
misse
of
mercifull
men
,
then
of
righteous
men
:
every
man
should
mourne
for
their
departure
,
and
misse
them
,
though
pietie
and
righteousness
may
go
unmourned
for
.
But
these
were
come
to
that
stupiditie
,
that
they
had
no
sight
nor
sense
of
their
owne
good
:
being
a
mercifull
man
,
it
is
likely
there
were
many
naked
that
he
had
clothed
,
many
starved
soules
that
he
had
fed
;
there
were
parched
bowels
that
he
had
simpathyzed
with
,
he
used
to
mourne
with
those
that
mourne
,
to
lament
with
those
that
lament
.
Many
Interpreters
would
have
it
spoken
,
that
Isaiah
said
this
of
himselfe
,
in
regard
of
the
persecution
that
he
suffered
,
(
he
was
taken
away
by
the
Saw
:
)
but
whether
it
were
of
one
mercifull
man
,
or
of
all
,
a
man
would
thinke
that
mercifull
men
should
not
goe
out
of
the
world
without
mourners
:
there
are
Orphans
and
Widowes
,
that
will
mourne
for
mercifull
men
,
that
have
been
relieved
by
them
.
Yet
this
stupiditie
so
benummed
them
,
in
their
own
senses
they
were
so
frozen
,
that
they
had
no
simpathie
at
all
,
neither
respect
to
pietie
or
mercie
:
Righteous
men
were
taken
away
,
and
they
looked
not
on
that
side
,
mercifull
men
were
taken
away
,
and
they
looked
not
on
that
side
neither
.
So
it
is
an
aggravation
of
their
stupiditie
.
Secondly
,
another
reason
why
he
varieth
the
word
,
Righteous
men
first
,
and
mercifull
men
after
,
is
this
;
To
shew
how
much
God
honoureth
the
workes
of
mercie
.
Though
it
bee
a
glorious
title
(
A
righteous
man
)
yet
the
Spirit
of
God
will
not
let
him
goe
without
another
title
,
A
mercifull
man
.
Righteousnesse
is
best
knowne
to
God
,
but
mercifulnesse
to
men
.
Mercifulnesse
is
an
evidence
of
pietie
and
godlinesse
.
Mercie
is
that
grace
that
honoureth
God
most
,
and
God
honoureth
it
most
.
All
the
high
Elogies
that
are
given
to
pietie
in
the
Scripture
,
are
specially
stated
on
mercie
:
God
honoureth
it
with
large
and
ample
promises
,
Blessed
are
the
mercifull
,
for
they
shall
obtaine
mercie
;
It
hath
not
the
least
be
atitude
set
to
it
,
as
Basil
of
Seuleucia
well
observeth
.
God
honoureth
it
likewise
with
an
approbation
,
When
I
was
hungrie
yee
fed
me
,
when
I
was
thirstie
yee
gave
me
drinke
:
and
with
a
publike
approbation
at
the
last
day
,
in
the
presence
of
Angels
and
men
,
it
is
mercie
that
God
then
magnifieth
,
Come
yee
blessed
,
when
I
was
hungrie
,
yee
fed
mee
,
&c.
God
honoureth
it
likewise
with
an
excellent
memoriall
,
hee
alwayes
mentioneth
it
with
honour
;
see
it
in
Cornelius
,
see
it
in
Iob
,
see
it
in
other
Saints
,
they
were
noted
for
mercifulnesse
in
the
Scripture
,
here
in
this
place
the
spirit
of
God
,
because
the
righteous
man
shall
not
goe
without
an
Epitaph
,
he
makes
on
this
righteous
man
a
mememoriall
.
Mercifull
men
are
taken
away
.
That
is
the
second
reason
,
that
they
might
understand
how
farre
God
honoureth
the
workes
of
Charitie
and
mercy
.
Thirdly
,
that
the
Prophet
might
instruct
them
,
and
us
now
,
who
are
to
be
reputed
,
and
accounted
true
righteous
men
.
Those
that
God
accounteth
so
.
And
those
are
mercifull
men
.
These
two
,
righteousnesse
and
mercie
,
they
meet
in
God
,
so
they
must
in
every
Christian.
They
are
the
two
wayes
of
God
(
saith
David
)
all
his
waies
are
mercy
and
righteousnesse
.
They
are
the
two
wayes
that
Christ
takes
in
the
world
:
the
first
way
,
at
his
first
comming
,
a
comming
of
mercy
,
to
call
men
to
mercy
;
The
second
at
his
second
comming
,
a
comming
of
judgement
,
to
judge
the
quicke
and
the
dead
.
So
they
are
two
wayes
of
God
,
so
saith
Saint
Bernard
;
They
are
the
two
feet
of
God
,
by
which
he
walketh
through
the
world
:
God
visiteth
men
upon
one
of
these
two
feet
,
either
in
mercie
,
or
in
righteousnesse
:
as
they
are
the
feet
upon
which
God
walketh
to
us
;
so
they
must
be
the
two
feet
that
we
walke
on
toward
God
:
Righteousnesse
,
that
is
one
,
by
which
we
tread
the
way
of
the
first
Table
in
workes
of
pietie
to
God
:
and
Mercie
is
the
other
,
by
which
we
tread
the
way
of
the
second
Table
,
in
mercy
towards
men
.
So
that
as
the
two
Tables
kisse
each
other
,
they
are
infolded
one
in
another
;
the
love
we
owe
to
our
brethren
,
it
hangs
and
depends
on
our
love
to
God
:
the
love
that
wee
shew
to
God
,
is
to
be
testified
by
our
love
to
our
brethren
:
So
these
two
are
to
embrace
one
anothee
,
wee
must
not
sever
them
that
God
severeth
not
:
according
to
this
,
others
will
judge
of
us
that
wee
are
truly
righteous
,
according
to
this
scantling
we
take
of
our selves
.
Deceive
not
your selves
if
there
be
not
workes
of
Charitie
and
mercie
,
flatter
not
your selves
with
an
opinion
of
righteousnesse
;
it
is
an
emptie
name
where
mercie
is
not
.
So
the
Apostle
makes
the
argument
,
Hee
that
loveth
not
his
brother
whom
hee
hath
seene
,
how
can
hee
love
God
whom
hee
hath
not
seene
?
So
likewise
here
,
is
it
possible
that
there
should
be
righteousnesse
toward
God
,
when
there
is
not
mercie
toward
men
?
It
is
the
first
of
those
pious
instructions
,
that
I
will
commend
to
this
place
.
Ostentation
of
righteousnesse
,
there
is
a
great
deale
in
the
world
,
men
desire
to
be
accounted
godly
men
,
because
they
can
be
reserved
to
themselves
.
They
can
get
pretences
of
pietie
,
and
zealous
they
will
seeme
to
be
for
workes
of
the
first
Table
.
Did
God
give
onely
one
Table
?
No
:
but
we
shall
bee
tried
by
the
workes
of
the
second
Table
;
When
I
was
hungry
,
yee
fed
me
not
,
when
I
was
thirstie
,
yee
gave
me
no
drinke
.
Why
doe
we
make
boast
of
pietie
to
God
,
that
men
cannot
judge
of
?
For
there
is
one
little
graine
of
hypocrisie
that
spoileth
all
.
We
may
act
mercie
to
men
,
but
we
cannot
act
pietie
:
pietie
will
shew
it selfe
here
;
Here
is
the
touch-stone
to
give
proofe
of
the
pietie
in
our
hearts
,
if
it
bud
out
in
mercie
:
the
righteous
man
is
mercifull
in
every
kind
.
Where
there
is
pietie
,
there
will
not
be
reviling
,
and
disgracing
,
and
quarrelling
,
and
contention
:
it
is
impossible
that
pietie
in
the
heart
should
be
contentious
,
that
pure
and
untainted
liquor
should
passe
through
a
filthy
kennell
:
if
there
bee
grace
in
the
heart
,
it
will
shew
it selfe
in
the
hand
,
in
the
lip
,
in
the
words
,
in
the
actions
,
in
all
.
It
is
but
a
touch
that
I
give
you
,
I
know
you
easily
ghesse
where
I
am
.
I
come
not
to
put
you
in
mind
of
what
you
know
:
or
rather
to
put
you
in
mind
.
I
am
not
conscious
to
your
courses
,
but
I
will
tell
yee
what
the
world
saith
;
It
is
a
great
deale
of
wrong
done
to
this
parish
,
and
this
place
,
if
there
bee
not
much
contention
in
it
:
and
it
is
not
upon
this
occasion
that
I
heard
it
,
for
before
now
I
never
knew
any
one
in
the
parish
,
but
as
the
Apostle
saith
of
the
good
workes
of
one
of
the
Churches
,
It
is
spoken
of
in
all
the
world
,
so
the
strife
of
this
place
is
spoken
of
in
all
the
Citie
.
Here
is
the
fruit
whereby
you
must
examine
your selves
,
mercie
to
men
.
If
wee
be
not
those
that
nourish
brotherly
love
,
there
will
be
no
mercie
:
there
is
no
mercie
,
where
there
are
the
fruits
of
uncharitablenesse
,
and
if
there
be
no
mercie
,
there
will
be
no
pietie
.
Let
this
therefore
be
the
touch-stone
of
pietie
;
love
,
and
peace
with
men
,
as
the
Apostle
speakes
;
As
much
as
is
possible
have
peace
with
all
men
.
I
will
speake
no
more
of
the
meaning
of
the
first
part
,
Mercifull
men
are
taken
away
.
It
is
the
Comentary
upon
the
former
.
The
second
is
the
Predicate
of
the
Proposition
,
they
are
taken
they
perish
.
It
is
great
wisedome
in
the
Spirit
of
God
thus
to
expound
one
word
by
another
.
That
as
in
the
body
of
a
man
,
those
parts
that
are
of
most
use
,
God
in
wisedome
hath
made
them
double
,
hath
made
them
paires
,
two
eyes
,
two
hands
,
two
eares
,
&c.
(
because
these
are
parts
of
great
use
)
that
if
one
part
fall
away
and
miscary
,
the
other
part
may
supply
;
if
one
eye
be
out
,
a
man
loseth
not
his
sight
,
he
hath
another
,
and
so
in
other
parts
:
so
it
is
in
the
Scripture
:
if
we
mistake
one
word
,
here
is
another
that
is
more
plaine
to
lead
us
right
in
the
meaning
of
the
Scripture
:
for
else
men
would
have
beene
offended
:
Godly
men
perish
?
That
is
more
then
to
die
,
that
that
perisheth
is
lost
.
But
it
is
plaine
,
they
are
not
lost
in
death
.
Perishing
is
one
step
beyond
death
?
If
it
had
beene
predicated
of
mercilesse
,
impenitent
,
unrighteous
men
,
it
might
have
been
said
so
,
they
perish
,
they
not
only
die
.
But
what
hath
the
righteous
done
?
who
ever
perished
being
innocent
?
Who
ever
suspected
and
dreamed
,
that
it
was
possible
for
mercifull
men
to
perish
?
Here
commeth
in
the
interpretation
:
No
,
be
not
deceived
;
It
is
a
word
frequently
used
in
the
world
,
carnall
men
thinke
so
:
but
they
perish
not
,
they
are
but
tooke
away
.
Yee
see
how
one
word
helpeth
the
other
:
so
this
word
giveth
us
assurance
of
the
meaning
of
this
Scripture
,
and
of
the
state
and
condition
of
a
mercifull
man
,
hee
perisheth
not
,
though
the
Atheists
of
the
world
thinke
so
:
he
perisheth
not
to
himselfe
,
for
then
beginneth
his
happinesse
,
when
death
commeth
:
though
they
perish
to
mens
memomoriall
and
remembrance
,
there
is
no
remembrance
of
the
wise
man
,
more
then
of
the
foole
(
saith
Solomon
)
that
is
,
worldly
men
,
that
mind
the
world
,
and
their
bellies
,
they
take
no
more
to
consideration
,
when
a
righteous
man
,
a
wise
man
dieth
,
then
a
foole
;
that
is
,
an
impenitent
man
,
though
I
say
they
perish
to
the
memoriall
of
the
world
,
they
perish
not
to
God
;
not
to
the
fruition
of
his
happinesse
,
for
Death
is
but
a
porter
,
a
bridge
to
everlasting
life
,
then
beginneth
their
glory
:
Heaven
that
was
begun
before
in
a
misterie
,
then
it
is
set
open
to
them
literally
and
personally
.
They
perish
not
because
they
are
taken
away
,
there
is
the
proofe
of
it
.
A
man
that
is
removed
only
from
an
Inne
,
no
man
will
say
that
hee
is
lost
.
That
that
is
transplanted
from
one
soile
to
another
,
doth
not
perish
.
A
graft
or
syens
,
though
it
be
cut
off
,
and
it
is
to
have
a
more
noble
plantation
;
It
is
so
farre
from
perishing
,
that
it
is
more
perfect
,
it
is
stablished
in
its
nature
,
it
is
set
into
a
better
.
There
are
but
one
of
these
two
interpretations
of
perishing
,
and
neither
of
them
can
befall
a
godly
mercifull
man
.
Either
it
is
a
passage
from
a
beeing
,
to
a
not
beeing
:
and
so
the
Beasts
when
they
die
,
perish
,
because
their
soules
are
mortall
,
as
well
as
their
bodies
:
it
is
no
more
a
living
creature
,
there
is
no
more
life
in
it
,
it
resolveth
to
its
first
principle
;
the
soule
it
is
nourished
as
well
as
the
body
,
there
was
a
beeing
before
,
but
now
there
is
a
nullitie
of
beeing
,
in
respect
of
a
living
creature
,
there
is
nothing
liveth
.
Here
is
a
perishing
from
a
being
,
to
a
not
beeing
.
Againe
,
perishing
may
be
a
passage
from
a
being
to
a
worse
beeing
:
so
an
impenitent
man
when
he
dieth
,
he
passeth
from
life
to
death
;
yea
,
to
an
eternall
death
,
to
a
worse
beeing
;
that
is
a
perishing
,
and
a
proper
perishing
,
that
is
worse
then
to
bee
lost
.
It
is
better
to
have
no
beeing
,
then
to
have
either
of
these
.
But
in
neither
of
these
senses
the
righteous
man
perisheth
:
hee
hath
a
beeing
,
and
a
well-beeing
after
death
.
His
soule
hath
a
real
beeing
with
God
in
happinesse
,
his
body
hath
a
beeing
of
hope
,
though
it
be
in
the
grave
;
Nay
,
it
hath
a
real
beeing
of
happinesse
,
as
it
is
a
member
of
Christ
,
in
regard
of
the
misticall
union
.
So
in
no
sense
he
perisheth
,
he
is
but
tooke
away
,
hee
is
but
removed
,
it
is
but
Exodus
,
but
transitus
:
his
death
is
not
a
going
out
of
the
Candle
,
it
is
but
a
translation
,
a
removing
of
it
to
a
better
frame
,
it
is
set
upon
a
more
glorious
table
to
shine
more
bright
.
The
word
is
well
expounded
in
the
11.
Hebr.
concerning
Enoch
:
whereas
in
the
fifth
of
Genesis
,
the
Scripture
saith
,
Enoch
walked
with
God
,
and
God
tooke
him
;
in
the
Hebrewes
it
is
said
,
he
was
translated
.
In
the
one
,
he
was
tooke
away
,
that
is
,
in
respect
of
the
world
;
In
the
other
,
hee
was
translated
;
that
is
,
in
respect
of
heaven
.
They
are
tooke
away
;
that
is
,
from
the
place
of
miserie
,
the
Dungeon
,
the
prison
,
to
a
place
of
glory
and
happinesse
.
They
are
tooke
away
from
the
house
of
clay
,
to
the
house
Eternall
,
not
made
with
hands
,
in
the
heavens
:
they
are
translated
upward
,
that
is
meant
in
this
.
So
that
there
are
two
observations
in
this
.
First
,
That
Pietie
and
Mercie
excuseth
not
from
death
.
Godlinesse
it selfe
freeth
not
a
man
from
death
.
Death
it
is
that
end
that
is
propounded
to
all
men
.
The
bodies
of
godly
men
are
of
the
same
mould
and
temper
,
of
the
same
frame
and
constitution
as
other
men
,
their
flesh
is
as
fraile
,
their
humours
as
cholericke
,
their
spirit
as
fading
,
their
breath
as
vanishing
,
they
owe
the
same
debt
to
nature
,
to
sinne
,
to
God
,
to
themselves
and
their
owne
happinesse
.
They
are
bound
under
the
weight
of
the
same
Law
,
the
statute
law
is
;
It
is
appointed
to
all
men
to
die
once
.
It
is
well
said
,
to
die
once
,
for
the
impenitent
man
dieth
twice
,
he
dieth
here
by
the
separation
of
his
soule
from
his
body
,
that
is
the
first
death
;
and
there
is
the
second
death
that
succeedeth
that
;
the
death
of
the
soule
,
by
a
separation
of
it
from
God
,
which
is
far
worse
.
But
righteous
and
mercifull
men
die
once
;
the
first
death
seizeth
upon
them
:
It
is
appointed
to
all
:
It
is
the
end
of
all
flesh
;
in
one
place
:
It
is
the
end
of
all
the
earth
,
in
another
place
:
It
is
the
end
of
all
living
,
the
end
of
all
men
,
even
mercifull
and
godly
men
are
brought
within
the
compasse
of
this
law
of
Nature
,
to
yeeld
up
this
debt
&
due
.
Righteousnesse
excuses
not
,
it
frees
not
.
It
is
a
law
that
bindeth
one
as
well
as
another
.
As
Basil
of
Seuleucia
observeth
,
though
Adam
was
the
first
that
sinned
,
yet
Abel
was
the
first
that
died
:
Adam
committed
the
transgression
,
the
elder
sonne
was
Cain
,
the
second
Abel
,
in
the
course
of
nature
the
eldest
should
have
gone
first
,
but
Abel
,
righteous
Abel
,
that
was
the
moytie
,
the
halfe
of
his
comfort
,
and
the
greater
halfe
,
though
the
younger
:
Adam
sinneth
first
,
and
yet
righteous
Abel
dieth
first
.
Hee
gives
the
reason
to
be
this
,
because
God
would
let
us
see
in
the
Portall
of
death
,
the
table
of
the
Resurrection
,
he
would
shew
us
the
linnaments
of
the
Resurrection
in
the
first
man
that
dieth
,
that
righteous
Abel
is
tooke
away
,
that
we
should
be
assured
that
he
was
but
translated
,
there
was
hope
of
the
Resurrection
confirmed
even
in
his
death
.
But
yet
that
is
not
all
;
the
reason
(
I
conceive
)
that
is
more
proper
to
this
is
:
righteous
Abel
dieth
first
,
to
shew
that
even
righteous
and
mercifull
men
must
not
expect
immunitie
from
death
,
and
from
suffering
tribulation
in
this
world
;
it
is
the
condition
that
befalleth
Abel
the
righteous
,
as
well
as
Cain
the
Pharisee
;
It
belongeth
to
faithfull
Abraham
,
as
well
as
to
Apostatizing
Demas
:
to
beloved
Iacob
,
as
well
as
to
rejected
Esau
:
to
meeke
Moses
,
as
well
as
to
cursing
Shemei
:
to
Deborah
the
Prophetesse
,
as
well
as
to
usurping
Athaliah
:
to
devout
Iosiah
,
as
well
as
to
impious
Ahab
:
to
tender-hearted
David
,
as
well
as
to
churlish
Nabal
;
to
the
humble
Publican
,
as
well
as
to
the
vaunting
Pharisee
.
It
is
the
law
and
rule
that
is
set
to
all
,
there
is
no
exemption
:
righteousnesse
,
pietie
,
and
workes
of
mercie
,
then
doe
not
exempt
.
For
if
they
could
exempt
,
how
should
pietie
have
the
reward
?
when
should
godlinesse
come
to
the
full
recompence
?
It
is
Death
that
makes
way
to
the
hope
of
reward
.
And
if
it
be
so
,
that
righteousnesse
excuseth
not
,
then
neither
honour
,
nor
strength
,
nor
beautie
,
nor
riches
,
can
excuse
in
the
world
:
for
these
are
of
farre
lesse
prevalencie
with
God
then
pietie
.
So
the
Argument
standeth
strongly
,
if
Iob
died
that
was
a
mercifull
man
;
if
Abel
was
taken
away
that
was
a
righteous
man
,
looke
to
other
conditions
:
then
Caesar
,
that
is
,
the
Princes
of
the
world
shall
be
cut
off
,
their
state
and
pompe
shall
not
keepe
them
:
then
Cressus
,
that
is
the
rich
men
of
the
world
,
shall
die
,
their
purse
and
plentie
,
shall
not
excuse
them
:
then
Socrates
,
that
is
,
the
prudent
and
learned
men
of
the
world
,
their
wisdome
shall
not
prevent
it
:
then
Helena
,
that
is
,
the
Minnions
of
the
world
,
the
decking
of
their
bodies
,
and
their
beauty
,
and
painting
shall
bee
fetched
off
,
they
will
expose
them
to
death
,
they
shall
not
free
them
:
then
Sampson
,
that
is
,
the
strong
men
of
the
world
,
those
that
are
healthy
,
of
able
parts
,
likely
to
out-live
nature
,
their
strength
shall
not
excuse
them
:
that
no
man
should
glorie
in
any
thing
without
,
Neither
the
strong
man
in
his
strength
,
nor
the
wise
man
in
his
wisedome
,
or
the
rich
man
in
his
wealth
,
but
if
hee
glory
in
any
thing
,
to
glory
in
the
Lord
.
Though
wee
must
not
boast
our selves
of
pietie
,
yet
as
the
Apostle
saith
,
yee
have
compelled
mee
.
If
a
man
may
boast
of
any
thing
,
it
is
of
pietie
,
that
is
,
rejoyce
in
this
if
God
have
made
a
man
a
vessell
of
mercie
,
and
an
instrument
of
doing
any
good
:
but
otherwise
to
boast
of
it
,
even
that
shall
be
the
staine
,
and
further
disgrace
of
it
:
for
righteousnesse
it selfe
excuses
not
from
death
;
all
are
subject
to
the
same
law
,
that
is
the
first
observation
,
Mercifull
men
are
taken
away
as
well
as
others
.
Secondly
,
there
is
a
difference
in
the
manner
,
though
they
bee
subject
to
death
,
yet
it
is
a
subjection
under
another
subjection
:
Death
is
made
subject
to
them
,
they
conquer
Death
.
So
both
stand
together
,
they
die
,
and
not
die
,
because
their
death
is
but
a
translation
,
but
a
removing
.
There
are
two
persons
,
two
men
in
every
penitent
and
godly
man
;
there
is
somewhat
of
a
righteous
man
,
and
somewhat
of
a
sinner
;
somewhat
of
the
flesh
,
and
somewhat
of
the
spirit
:
so
according
to
these
two
,
both
lawes
are
kept
:
the
Law
of
commination
,
that
is
kept
,
thou
shalt
die
the
death
;
there
is
the
reward
of
sinne
;
the
law
of
promise
,
that
is
kept
,
thou
shalt
live
for
ever
;
there
is
the
reward
of
righteousnesse
.
Mortalitie
giveth
the
reward
to
sinne
,
immortalitie
to
pietie
.
Though
they
die
,
they
are
but
taken
away
.
The
word
implies
these
two
things
;
First
,
it
implies
that
their
death
is
but
a
temporarie
death
.
Taking
away
is
not
a
finall
translation
,
it
doth
not
implie
a
nullitie
.
Death
,
though
it
cut
the
knot
of
nature
,
yet
not
of
grace
.
It
is
true
,
there
is
the
sharpe
Axe
of
Death
,
there
is
no
knot
so
Gordian
,
but
it
will
cut
it
asunder
.
It
is
a
great
knot
that
was
first
knit
betweene
the
body
and
the
soule
,
it
cutteth
that
asunder
.
It
is
a
sure
knot
,
which
is
the
Conjugal
knot
between
man
and
wife
,
it
cutteth
that
asunder
.
There
is
a
naturall
bond
and
union
betweene
Parents
and
children
,
it
cuts
that
asunder
.
There
is
a
civill
union
betweene
friend
and
friend
,
it
cuts
that
knot
asunder
,
it
takes
one
friend
from
another
.
But
there
is
the
misticall
union
betweene
the
head
and
the
members
,
betweene
Christ
and
the
Church
,
it
cannot
cut
that
knot
asunder
.
But
looke
as
Christs
body
in
the
Grave
,
it
was
not
deprived
of
the
Hypostaticall
union
,
so
likewise
the
body
of
a
Saint
,
when
it
lies
in
the
grave
,
in
corruption
,
it
is
mellowing
for
immortalitie
,
and
eternitie
:
yea
,
then
it
enjoyeth
the
benefit
of
the
misticall
Union
,
there
is
somewhat
of
a
member
of
Christ
that
lies
in
the
grave
:
that
dust
that
the
body
of
a
Saint
is
resolved
into
,
it
is
holy
Dust
,
because
that
misticall
Union
is
not
cut
asunder
;
Death
cutteth
not
that
knot
.
It
perfecteth
the
misticall
Union
in
respect
of
the
soule
,
and
it
is
but
an
interruption
of
the
manifestation
of
the
union
in
respect
of
the
body
,
it
is
never
severed
.
As
the
Husbandman
hath
some
corne
in
his
ground
,
and
some
in
his
Barne
:
the
Corne
in
his
ground
is
of
no
lesse
value
and
account
,
then
that
in
his
house
and
Barne
;
Nay
,
it
is
of
more
,
for
that
that
is
in
his
Barne
shall
not
multiply
,
so
many
bushels
he
putteth
up
,
and
so
many
hee
receiveth
,
but
that
which
is
in
the
ground
multiples
,
therefore
it
is
in
as
great
account
.
So
it
is
with
God
.
There
are
many
bodies
of
the
Saints
walking
on
the
earth
;
and
those
that
are
laid
in
the
grave
,
that
are
sowen
(
as
the
Apostle
saith
)
for
immortalitie
.
The
bodies
of
the
Saints
in
the
grave
,
are
of
no
lesse
account
with
God
,
then
those
which
walke
up
and
downe
in
the
world
,
and
glorifie
him
with
workes
of
pietie
:
why
?
the
body
is
sowne
to
immortalitie
,
there
is
still
somewhat
of
Christ
.
That
is
the
first
thing
it
implies
;
They
are
taken
away
,
it
argues
that
their
death
is
temporary
.
Secondly
,
it
sheweth
it
is
deliberate
,
that
their
death
is
not
sudden
.
For
there
is
a
difference
betweene
these
two
,
to
be
snatched
away
,
and
to
be
taken
away
.
Impenitent
men
when
they
are
taken
away
in
judgement
,
they
are
snatched
away
in
displeasure
.
The
godly
man
,
God
takes
him
away
,
removes
him
,
it
is
as
gentle
a
word
as
could
be
used
,
there
cannot
be
a
better
word
to
expresse
it
in
our
translation
,
then
for
God
to
take
him
away
.
Iob
and
Moses
expressed
it
so
,
and
so
Isaiah
here
,
to
shew
that
Death
is
never
sudden
to
the
mercifull
and
righteous
man
,
why
?
because
he
is
alwaies
prepared
.
It
may
bee
sudden
in
respect
of
others
,
but
not
to
himselfe
.
The
stroke
of
Death
may
be
the
same
to
a
righteous
man
,
as
to
an
impenitent
man
,
they
may
both
fall
by
the
prevalencie
of
the
same
disease
,
the
same
duration
of
sicknesse
,
the
same
warning
given
them
,
the
same
sympathy
;
but
there
is
a
difference
in
regard
of
the
suddennesse
.
If
it
be
a
sudden
stroke
that
overtakes
an
impenitent
man
,
then
it
is
two
wayes
sudden
;
even
a
premeditated
death
is
sudden
to
him
,
because
he
is
not
prepared
:
sudden
death
commeth
not
to
a
prepared
man
,
because
he
lookes
for
it
:
it
may
(
as
I
said
)
be
sudden
to
others
,
but
it
is
not
to
himselfe
,
why
.
?
because
he
expects
Death
,
he
dieth
daily
,
hee
dieth
in
his
thoughts
,
before
hee
dies
in
act
,
he
dies
in
meditation
,
before
he
dies
in
passion
:
I
die
daily
,
saith
the
Apostle
,
Death
when
it
came
to
the
Apostle
,
it
found
him
dying
,
it
could
not
come
suddenly
to
him
;
Death
findes
him
setting
open
the
dores
:
therefore
though
it
seeme
sudden
death
,
it
cannot
be
sudden
,
because
he
is
taken
away
:
the
stroke
of
Death
may
be
sudden
,
but
the
issue
of
death
is
not
sudden
:
the
stroke
may
be
sudden
to
his
body
,
but
not
to
his
mind
;
because
he
fitteth
himselfe
still
for
it
.
There
is
the
deliberation
implied
in
the
word
,
his
death
is
not
sudden
,
in
that
he
is
prepared
:
God
awaketh
his
heart
to
make
him
looke
for
it
,
therefore
when
Death
commeth
though
sooner
or
later
,
it
doth
but
take
him
,
it
snatcheth
him
not
away
,
that
is
the
meaning
of
the
second
.
The
third
word
is
,
the
extent
of
this
act
,
from
the
evill
to
taking
away
,
but
he
takes
away
from
that
that
is
evill
,
hee
takes
from
a
bad
estate
to
a
better
.
An
evill
that
is
present
,
that
is
simply
so
:
an
Evill
for
the
time
to
come
,
God
takes
righteous
and
mercifull
men
from
both
.
That
I
may
lay
a
fit
path
for
my
proceeding
in
it
,
Saint
Austin
devideth
the
nature
of
Evill
well
to
those
two
heads
:
there
is
the
Evill
of
doing
,
and
the
evill
of
suffering
,
that
is
,
the
evill
of
sinne
and
of
punishment
.
The
first
of
these
,
the
Evill
of
sinne
,
is
opposite
(
saith
Aquinas
)
to
the
increated
good
.
The
second
,
the
Evill
of
punishment
,
is
opposite
to
the
created
good
.
God
takes
away
mercifull
men
from
both
these
.
First
,
from
the
Evill
of
suffering
.
Two
wayes
he
is
tooke
from
Evill
of
suffering
,
that
hee
shall
not
see
it
,
and
that
he
shall
not
undergoe
it
,
and
endure
it
.
First
,
that
he
shall
not
see
it
,
that
he
shall
not
bee
a
spectatour
:
taking
away
.
For
righteous
and
mercifull
men
have
tender
affections
,
and
yearning
bowels
,
when
they
see
Gods
judgements
extended
over
any
place
or
person
,
they
sympathize
with
them
,
they
weepe
with
those
that
weepe
,
and
mourne
with
those
that
mourne
.
God
takes
them
from
this
sorrow
and
mourning
.
It
hath
alwayes
beene
accounted
one
part
of
the
happinesse
of
a
godly
man
,
to
be
taken
from
the
Evils
of
the
place
he
liveth
in
.
God
takes
Iosiah
from
the
evill
to
come
.
Saint
Ierom
sheweth
it
well
in
Nepotian
,
he
makes
this
as
an
Argument
amongst
others
,
that
his
departure
was
a
comfort
and
happinesse
to
him
,
because
(
saith
he
)
Nepotian
is
happy
that
hee
sees
not
those
Evils
,
and
calamities
,
and
miseries
that
are
now
come
on
the
Church
that
wee
see
.
Nay
,
not
only
in
the
esteeme
of
godly
,
and
righteous
,
and
Christian
men
,
but
in
the
esteeme
of
the
Heathens
it
was
accounted
a
happinesse
to
die
before
a
man
see
the
miseries
on
the
place
he
wisheth
well
to
.
Virgill
in
the
eleventh
of
his
Aeniads
,
bringeth
in
Vandall
,
making
a
lamentation
over
his
sonne
Pallas
that
was
slaine
;
after
many
teares
that
were
shed
over
him
,
and
dolefull
words
that
were
past
:
the
Poet
bringeth
in
his
wife
,
and
saith
,
it
was
her
happinesse
to
die
before
him
,
that
she
saw
not
this
miserie
:
the
Poet
accounted
her
happy
that
she
died
before
,
and
saw
not
the
miserie
that
was
brought
on
that
place
,
and
her
husband
.
In
his
esteeme
then
it
is
one
point
of
happinesse
,
to
bee
taken
away
before
that
Evill
come
upon
a
place
wee
wish
well
too
.
Hee
expresseth
himselfe
in
another
place
,
in
the
first
of
his
Aeniads
,
They
are
happy
that
die
before
their
Countrey
,
before
they
see
the
ruine
of
that
.
Therefore
it
must
needs
be
a
great
happinesse
for
a
Christian
to
be
taken
away
before
miserie
come
upon
the
Church
.
Here
is
one
respect
the
Lord
hath
,
he
takes
them
away
that
they
doe
not
see
the
Evill
he
bringeth
on
a
place
.
Secondly
;
That
they
should
not
suffer
it
,
that
is
a
further
degree
righteous
men
perish
in
these
times
,
that
is
the
course
that
God
sometimes
takes
.
On
the
other
side
sometime
he
takes
this
course
,
that
hee
will
preserve
them
in
the
middest
of
danger
,
he
will
keepe
them
alive
:
he
sendeth
calamities
,
and
plagues
,
and
yet
he
preserveth
the
righteous
.
So
in
the
Revelation
,
he
commandeth
the
Angel
to
seale
his
servants
on
the
forehead
,
when
he
poureth
his
curses
on
the
Earth
:
so
in
the
ninth
of
Ezekiel
he
speakes
to
the
man
with
the
slaughter
weapon
,
to
marke
those
that
mourned
,
to
passe
them
by
:
So
in
the
12.
Exod.
hee
commandeth
the
bloud
to
bee
sprinkled
on
the
posts
of
the
dores
,
that
the
Angel
may
passe
by
:
So
God
when
hee
seeth
his
marke
the
bloud
of
the
Covenant
on
the
head
of
his
servants
,
hee
passeth
them
by
in
common
calamities
:
sometimes
I
say
hee
takes
that
course
.
But
he
is
not
tyed
to
one
course
alwayes
:
sometimes
,
hee
takes
away
his
servants
from
the
Evill
to
come
,
hee
doth
not
suffer
them
to
have
the
sorrow
of
seeing
,
or
feeling
of
it
.
God
when
he
intendeth
to
smite
the
Earth
with
plagues
and
curses
,
he
will
make
this
way
for
his
course
,
he
will
remove
the
obstacles
,
the
Saints
that
are
the
impediments
;
they
hold
Gods
hands
,
they
wrestle
by
prayer
,
they
prevaile
by
humiliation
,
they
cast
downe
themselve
,
and
stand
in
the
gap
:
that
he
may
unwind
his
hands
of
this
burthen
,
of
the
prayers
of
his
servants
,
hee
removeth
them
by
death
,
hee
saith
to
them
as
he
did
to
Moses
,
let
mee
alone
that
I
may
destroy
them
.
And
then
,
as
it
is
with
the
Husbandman
,
when
the
corne
is
gotten
into
his
Barne
,
he
burneth
up
the
stuble
:
till
the
Wheate
be
gathered
,
the
Tares
are
not
turned
up
.
God
will
not
poure
his
plagues
untill
he
have
remoued
the
impediments
,
those
that
are
mercifull
men
,
when
they
are
taken
away
,
he
powreth
downe
his
judgements
.
Therefore
he
takes
them
away
,
that
they
may
not
see
it
,
nor
suffer
it
,
that
is
the
first
.
Secondly
,
he
takes
them
from
the
Evill
of
sinning
,
that
is
a
I
humbled
my
soule
with
fasting
,
and
I
behaved
my selfe
as
one
that
mourned
for
his
Mother
.
David
humbled
himselfe
even
for
his
enemies
,
when
they
were
afflicted
,
that
was
one
part
of
his
sorrow
.
But
the
chiefe
part
of
his
sorrow
was
to
see
them
commit
sinne
,
Mine
eyes
gush
out
with
rivers
of
teares
,
because
men
keepe
not
thy
law
;
That
was
a
great
affliction
.
Therefore
that
they
may
be
eased
of
that
evill
,
God
takes
away
mercifull
men
,
that
they
shall
not
see
sinnes
committed
;
they
are
offensive
to
chaste
eyes
.
Hee
takes
them
to
heaven
,
that
their
eares
may
not
bee
filled
with
hellish
blasphemies
,
and
damnable
oathes
that
overburthen
the
ground
,
that
ring
their
peales
in
every
street
,
as
a
man
passeth
by
:
there
is
no
hearing
such
things
in
heaven
.
That
is
one
thing
,
he
takes
them
away
,
that
their
eyes
may
not
be
glutted
with
beholding
extortions
,
oppressions
,
murthers
,
contentions
,
revilings
,
and
other
sinnes
in
the
world
.
It
is
a
great
ease
to
a
godly
man
to
be
tooke
out
of
evill
times
:
when
God
leaveth
him
in
times
and
places
that
are
evill
,
hee
shines
as
a
light
:
when
God
takes
him
away
,
he
hath
the
reward
of
his
sorrow
:
it
cost
him
griefe
to
see
it
,
therefore
to
reward
him
,
God
takes
him
away
,
that
hee
may
not
see
sinne
committed
.
Secondly
,
God
takes
them
away
,
that
they
may
not
sinne
That
is
a
great
point
of
wisedome
,
that
God
destroyeth
sinne
with
the
body
,
and
raiseth
the
body
againe
without
sinne
:
if
the
body
should
live
alwayes
,
how
should
sinne
end
?
sinne
will
not
be
rooted
out
,
as
long
as
wee
are
in
the
body
;
while
wee
carry
about
us
this
vale
of
flesh
,
we
shall
carry
about
us
also
another
vaile
of
sinne
:
therefore
saith
Epiphanius
,
God
dealeth
with
us
,
as
a
skilfull
housholder
with
his
house
.
Looke
as
it
is
in
building
an
old
house
,
if
there
grow
a
Fig-tree
,
or
Ivy
out
of
the
house
,
that
it
spread
the
root
through
the
chinckes
and
partitions
of
the
wall
,
a
man
that
cuts
downe
the
Fig-tree
shall
not
profit
,
for
it
is
so
fast
rooted
in
the
wall
,
and
in
the
chinkes
,
that
either
hee
must
pull
downe
the
wall
,
or
else
it
will
not
die
;
Therefore
a
wise
man
will
pull
down
his
house
,
and
root
out
the
Fig-tree
,
and
then
set
up
stones
,
and
and
there
erect
the
house
beautifull
,
and
so
both
are
preserved
:
he
hath
his
end
in
both
,
both
the
house
is
rebuilt
,
and
the
Ivy
consumed
and
rooted
out
.
So
it
is
in
case
of
sinne
,
there
is
the
house
we
carry
about
us
,
the
building
,
the
temple
of
our
body
,
the
house
is
man
himselfe
,
sinne
is
the
fig-tree
,
it
is
such
a
fig-tree
as
insinuateth
it selfe
betweene
every
chinke
,
and
partition
in
our
nature
;
there
is
somewhat
corrupt
in
every
facultie
of
the
soule
,
and
it
sheweth
the
fruit
in
every
part
of
the
body
,
that
is
an
instrument
of
sin
:
it
hath
so
wound
it selfe
in
,
that
the
fig-tree
cannot
be
destroyed
,
cannot
be
pulled
out
,
except
the
house
be
dissolved
,
there
must
be
a
pulling
downe
of
the
Temple
:
therefore
God
in
wisedome
,
by
Death
he
takes
the
temple
,
the
house
in
peeces
,
and
then
the
fig-tree
may
be
pulled
out
;
and
then
he
erects
the
wall
of
that
house
more
glorious
then
before
it
was
throwne
downe
,
while
the
fig-tree
was
in
it
,
while
sinne
was
in
it
:
it
is
raised
up
without
it
;
that
is
that
the
Apostle
saith
,
Corruption
shall
put
on
incorruption
,
and
mortalitie
shall
put
on
immortalitie
,
the
body
that
is
sowne
a
naturall
body
,
it
shall
bee
raised
a
spirituall
,
it
is
sowne
in
dishonour
,
it
shall
be
raised
in
glory
.
God
therefore
takes
them
away
from
the
evill
of
sinne
,
hee
dissolveth
the
body
,
that
hee
may
purifie
it
,
and
cloath
it
with
immortalitie
,
that
it
may
be
a
purer
body
,
then
when
it
was
first
presented
in
nature
at
the
first
Creation
.
We
see
hereby
what
those
good
things
are
that
Death
bringeth
;
It
bringeth
immunitie
from
the
evill
of
suffering
:
God
takes
away
mercifull
men
,
that
they
see
not
,
that
they
suffer
not
.
And
it
bringeth
immunitie
from
sinne
,
that
they
doe
not
see
it
,
that
they
doe
not
commit
it
.
The
use
is
a
Pillar
of
confidence
,
not
to
bee
afraid
of
Death
:
And
in
respect
of
others
,
not
to
mourne
for
them
that
are
tooke
away
out
of
this
world
,
as
those
that
are
without
hope
:
they
are
not
tooke
away
but
translated
:
they
are
removed
for
their
advantage
,
for
the
better
.
Elijah
was
removed
from
earth
to
heaven
in
a
firie
chariot
,
shall
Elisha
weepe
because
hee
enjoyeth
him
not
?
No
,
he
is
tooke
from
earth
to
heaven
.
Ioseph
was
sold
into
Aegypt
,
but
it
was
to
be
a
Ruler
,
God
intended
that
:
it
is
the
same
reason
,
God
translates
us
out
of
the
world
,
to
give
us
the
end
of
our
hope
,
even
the
salvation
of
our
soules
;
Shall
we
mourne
as
men
without
hope
?
God
takes
them
out
of
a
valley
of
teares
,
shall
we
mourne
unsatiably
for
those
that
are
tooke
out
of
the
valley
of
teares
?
let
us
not
bring
their
memory
to
the
valley
of
teares
;
they
are
past
it
.
God
takes
them
from
evill
to
good
,
to
the
best
good
,
the
good
of
immortalitie
,
and
eternitie
,
the
good
of
the
enjoying
of
God
,
of
that
that
eye
hath
not
seene
,
nor
eare
hath
heard
.
It
is
true
,
that
when
we
see
any
impenitent
man
die
,
any
man
die
in
his
sinnes
,
there
is
just
cause
of
mourning
.
That
was
the
course
that
David
observed
:
he
lost
two
sonnes
,
Absolom
a
wicked
sonne
,
he
mourned
for
him
;
he
lost
the
child
that
was
begotten
in
adulterie
,
for
the
life
of
which
he
prayed
;
he
mourned
not
for
the
childes
departure
:
and
Saint
Ambrose
giveth
the
reason
well
,
he
had
a
good
hope
and
assurance
that
the
child
was
translated
to
a
better
estate
:
he
doubted
of
Absolom
,
he
died
in
his
sinnes
,
therefore
he
mourned
for
him
,
for
his
death
,
not
for
the
childes
.
So
when
we
see
any
die
in
his
sinnes
,
there
is
cause
then
of
teares
,
and
of
excessive
teares
:
then
David
crieth
,
Absolom
,
oh
my
sonne
,
my
sonne
.
But
if
there
be
good
evidences
of
a
Saint
translated
to
glory
,
shall
we
mourne
as
men
without
hope
?
As
Saint
Ierom
speakes
to
Paula
mourning
for
her
daughter
;
Art
thou
angrie
Paula
,
because
I
have
made
thy
child
mine
?
(
Hee
bringeth
in
God
speaking
thus
)
dost
thou
envie
me
my
owne
possession
?
my
owne
creature
?
It
is
true
,
for
the
state
of
an
impenitent
man
,
he
hath
his
good
things
here
,
and
his
evill
to
come
after
,
there
is
cause
of
mourning
,
for
that
he
is
translated
from
good
to
ill
;
his
heaven
is
in
this
world
,
his
heaven
is
in
his
treasure
,
in
his
riches
,
in
his
chests
,
and
upon
his
table
;
and
as
he
enjoyed
a
heaven
here
,
so
hee
must
not
looke
for
it
after
,
there
is
a
place
of
another
condition
,
his
heaven
is
here
,
his
hell
after
.
But
the
penitent
and
contrite
,
his
ill
is
here
,
and
his
good
after
,
his
hell
is
in
this
world
in
suffering
,
and
in
mortifying
the
flesh
,
in
wrestling
with
sinne
,
in
incountring
with
tentations
,
here
is
his
hell
,
and
his
torments
,
but
after
commeth
his
heaven
,
and
his
blisse
,
so
he
is
translated
from
bad
to
good
,
he
is
tooke
away
from
the
evill
to
come
.
So
here
is
the
meaning
of
all
.
I
have
shewed
first
the
meaning
of
the
three
phrases
.
The
second
thing
I
propound
is
this
;
What
the
Prophet
bemoaneth
,
mercifull
men
:
for
if
they
be
tooke
away
from
evill
present
,
and
evill
to
come
,
evill
corporall
and
spirituall
,
sufferings
extraordinary
,
plague
and
famine
;
sufferings
ordinary
,
sicknesse
and
tentation
,
if
it
be
so
that
no
sinne
shall
fall
upon
them
to
destruction
,
no
tentation
fall
on
them
to
destroy
them
here
,
much
lesse
afterward
;
if
they
be
tooke
from
all
these
evils
,
how
commeth
the
Prophet
to
make
lamentation
,
that
mercifull
men
are
taken
away
from
the
evill
to
come
?
for
hee
speakes
it
mourningly
.
It
is
one
sufficient
reason
,
he
mourneth
over
them
because
others
But
there
are
two
reasons
that
are
more
speciall
.
There
is
the
losse
of
the
godly
man
for
the
present
when
hee
is
taken
away
,
that
is
a
thing
to
be
lamented
;
And
the
danger
of
the
world
,
in
respect
of
the
losse
of
a
godly
man
.
First
,
the
losse
of
a
godly
man
,
that
is
a
great
punishment
that
Yee
rejoyced
to
walke
in
his
light
,
saith
Christ
,
to
the
Iewes
,
concerning
Iohn
,
there
was
a
light
not
only
of
Iohns
Doctrine
,
but
of
his
example
,
whereby
those
that
heard
him
walked
.
There
is
the
light
of
grace
set
up
in
the
life
of
the
Saints
of
God
:
they
are
as
a
Taper
to
guide
us
in
the
paths
of
mercy
and
pietie
that
they
tread
in
.
Iob
was
set
up
a
light
of
patience
:
Abraham
of
faith
:
Cornelius
of
Charitie
:
and
so
every
grace
that
the
Saints
are
eminent
in
,
they
are
set
up
as
so
many
lights
.
When
the
light
is
gone
,
is
there
not
a
great
losse
to
have
a
candle
put
out
?
Though
they
enjoy
their
light
,
we
lose
it
,
the
benefit
of
their
example
and
societie
,
their
advise
and
counsell
.
Oh
the
experience
of
the
Saints
,
bring
a
great
deale
of
good
to
their
acquaintance
:
I
am
in
this
affliction
,
I
remember
that
you
were
in
the
same
case
,
how
did
you
carry
your selfe
?
It
is
a
great
matter
to
build
upon
the
experiences
of
the
Saints
of
God
.
Wee
lose
many
benefits
by
losing
of
a
Saint
.
Hee
is
not
only
beneficiall
in
his
example
,
but
in
his
prayers
.
Hee
is
one
of
the
Advocates
of
the
world
,
that
pleads
with
God
,
that
stands
in
the
gap
.
Abraham
was
a
strong
Advocate
for
Sodome
,
and
so
was
Moses
for
Israel
,
and
so
was
Aaron
,
and
so
other
Saints
in
their
time
.
The
Saints
while
they
live
in
the
world
,
there
is
a
great
deale
of
power
in
their
prayers
to
with-hold
judgements
:
and
is
there
then
no
losse
when
they
are
taken
away
?
When
a
Saint
is
removed
,
a
Pillar
is
removed
,
a
Pillar
of
the
house
,
and
of
the
Earth
,
and
must
there
not
be
danger
when
the
Pillar
is
gone
.
They
are
the
Corner
stones
:
when
a
Corner
stone
falleth
,
there
is
a
great
deale
of
trash
and
rubbish
falleth
with
it
.
There
is
a
great
deale
of
discomfort
upon
the
fall
of
a
Saint
.
When
God
removeth
godly
and
mercifull
men
,
there
is
a
losse
every
way
:
to
the
Church
,
to
the
State
.
The
Church
loseth
a
member
,
the
State
a
Pillar
:
godly
men
lose
an
example
,
wicked
men
lose
an
Advocate
,
poore
men
lose
a
Patron
,
all
men
lose
a
comfort
.
That
is
the
first
thing
the
Prophet
bemoaneth
in
the
losse
of
righteous
men
.
First
,
it
went
to
his
heart
that
the
world
should
be
left
emptie
of
pietie
,
and
all
those
vertuous
examples
,
that
God
should
cut
off
those
precious
Plants
,
those
that
are
looking-glasses
for
us
to
see
our selves
in
,
and
that
pitch
of
perfection
wee
should
breath
after
,
and
aime
at
.
That
is
the
first
thing
.
But
that
is
not
all
:
for
there
was
impendant
danger
when
they
were
gone
.
It
is
a
prognosticating
of
some
evill
to
befall
a
place
,
when
God
takes
them
away
.
If
Noah
enter
into
the
Arke
,
the
world
may
expect
a
deluge
.
If
Lot
be
out
of
Sodome
,
let
it
looke
for
a
showre
of
fire
and
brimstone
:
God
himselfe
expresseth
himselfe
by
the
Angel
that
he
could
doe
nothing
as
long
as
Lot
was
in
Sodome
;
he
had
a
commission
not
to
raine
fire
and
brimstone
while
Lot
was
there
,
while
Lots
person
and
prayers
were
there
:
assoone
as
Lot
was
gone
,
there
commeth
a
cloud
of
Judgement
,
and
in
that
a
showre
.
So
the
Saints
when
they
are
translated
into
the
Arke
;
when
they
are
tooke
from
the
earth
as
Noah
was
,
(
Noah
was
to
ascend
from
the
earth
to
the
Arke
)
when
Lot
is
gone
to
the
Citie
God
provided
for
him
,
the
Citie
of
refuge
,
then
we
may
expect
one
Judgement
or
other
,
for
they
are
meanes
to
hinder
,
and
keepe
them
from
being
poured
out
.
That
is
the
second
thing
in
the
losse
of
righteous
men
.
They
are
tooke
away
for
their
good
,
but
for
our
ill
:
wee
have
lost
the
benefit
of
their
example
,
the
comfort
of
their
societie
,
and
now
we
may
feare
that
Judgements
will
come
plentifully
:
for
mercifull
men
are
taken
away
from
the
evill
to
come
.
So
I
have
done
with
the
first
part
of
the
Complaint
.
I
will
be
very
briefe
in
the
second
:
that
is
,
over
the
living
,
no
man
considereth
it
:
this
is
truly
to
be
bemoaned
.
There
is
a
double
extent
,
first
of
the
Act
,
they
consider
not
;
And
then
an
extent
of
the
person
,
no
man
considereth
.
This
Act
,
hath
a
great
latitude
.
It
is
either
an
aggravation
of
the
former
,
they
lay
it
not
to
heart
,
nay
,
they
doe
not
take
it
into
consideration
:
or
else
it
is
a
rendring
a
reason
of
the
former
;
they
lay
it
not
to
heart
,
because
they
bethinke
not
themselves
.
Consideration
is
an
act
of
the
judiciall
part
of
the
understanding
,
as
incogitancie
is
a
rocking
of
reason
asleepe
,
a
shutting
of
the
dore
of
reason
.
Neglect
,
that
is
a
negligence
of
due
care
to
bee
taken
:
on
the
other
side
,
inconsideration
or
incogitancie
that
is
a
neglect
of
the
due
course
of
reason
,
due
pondering
of
a
thing
.
A
man
is
said
not
to
consider
,
that
scanneth
not
,
that
examineth
not
the
cause
,
that
laies
not
the
effects
and
consequences
together
,
that
compareth
not
one
thing
with
another
.
So
that
it
is
thus
much
now
,
they
considered
not
;
that
is
,
they
pondered
not
in
their
hearts
,
they
examined
not
according
to
the
rule
of
reason
;
they
looked
not
to
it
what
should
bee
Gods
meaning
in
taking
away
mercifull
men
from
the
evill
to
come
;
they
looked
not
forward
to
the
time
to
come
,
nor
backward
to
the
time
past
,
they
were
altogether
inconsiderate
.
It
is
a
great
sinne
,
and
a
fruit
of
sinne
,
and
a
cause
of
all
sinne
.
I
considered
my
wayes
,
and
turned
my
feet
to
thy
testimonies
.
A
man
never
repenteth
that
considereth
no●…●…is
wayes
.
The
want
of
consideration
keepeth
a
man
freezing
,
and
settling
on
the
dregs
of
sinne
.
It
is
a
fruit
of
sinne
,
of
the
first
sinne
:
incogitancie
bringeth
securitie
,
that
rocks
reason
asleepe
;
then
passion
hath
her
scope
,
Nay
,
it
is
the
cause
of
all
sinne
.
We
can
resolve
no
particular
sinne
to
any
other
principle
but
this
,
that
men
consider
not
before
they
lay
it
not
to
heart
,
they
looke
not
forward
,
what
will
bee
the
issue
and
event
,
they
consider
not
the
account
they
are
to
make
to
God
,
they
thinke
not
that
God
is
providing
a
cuppe
of
deadly
wine
,
and
that
all
must
appeare
before
the
judgement
seate
of
Christ
.
The
reason
why
mens
desires
of
the
world
,
and
of
living
here
are
so
in
larged
,
it
is
the
want
of
consideration
of
what
is
the
happinesse
of
heaven
,
of
the
promises
that
God
hath
made
.
There
is
no
sin
but
it
is
resolved
into
this
case
.
So
here
it
is
,
that
the
Prophet
complaineth
of
the
want
of
consideration
,
When
mercifull
men
were
taken
away
,
they
considered
it
not
;
to
sympathize
,
to
prepare
themselves
to
what
God
would
doe
after
he
had
removed
these
,
that
when
he
had
removed
the
obstacles
,
that
then
he
would
poure
his
wrath
upon
them
.
Secondly
,
there
is
another
extent
of
the
Word
;
that
is
,
of
the
subject
,
of
the
person
.
No
man
.
It
argueth
the
neglect
to
be
generall
.
A
man
would
have
thought
,
that
upon
the
mention
of
the
first
word
,
Mercifull
men
are
taken
away
:
the
mourners
should
goe
about
in
the
streets
;
the
poore
Orphans
should
weepe
,
because
they
have
lost
a
Patron
:
No
such
matter
,
no
consideration
on
no
hand
:
that
is
a
wonder
:
had
the
mercifull
man
no
wife
?
no
children
?
no
friend
to
mourne
after
him
,
when
he
was
buried
in
the
earth
?
was
there
no
well-willers
to
him
,
that
had
benefit
by
his
pietie
to
mourne
for
the
righteous
man
?
was
there
none
like
to
himselfe
?
one
righteous
man
will
mourne
for
another
.
What
is
this
then
,
No
man
?
If
they
would
not
regard
the
pietie
of
the
godly
man
or
mercifull
,
when
he
lived
,
me
thinkes
when
hee
died
there
should
be
some
consideration
.
A
Mountaine
as
long
as
it
standeth
,
men
take
no
great
notice
of
it
:
but
if
fall
,
all
eyes
looke
upon
it
.
The
Sunne
when
he
is
in
his
strength
,
there
are
few
eyes
that
looke
on
it
;
but
if
it
come
to
an
ecclipse
,
every
man
getteth
into
his
Turret
.
Generally
men
delight
to
looke
upon
those
Starres
,
that
in
their
opinion
they
thinke
are
fallen
.
All
these
the
godly
man
is
.
Hee
shineth
as
a
starre
here
,
as
the
Sunne
in
his
strength
after
,
he
is
as
a
Mountaine
,
as
a
Beacon
upon
a
Mountaine
,
more
glorious
.
The
Mountaine
,
and
the
starre
falleth
,
〈◊〉
Sunne
is
in
the
Ecclipse
,
Mercifull
men
are
taken
away
,
and
no
man
considereth
it
.
I
will
not
say
it
is
to
be
taken
in
the
full
extent
,
it
implieth
not
a
nullitie
,
but
a
paucitie
.
As
in
that
place
in
the
Psalme
;
There
is
none
that
doth
good
,
no
not
one
.
The
Prophet
doth
not
implie
,
that
there
was
not
one
godly
man
at
all
,
but
so
few
that
they
could
hardly
be
numbred
;
a
great
paucitie
.
So
here
,
No
man
considereth
;
that
is
,
those
that
considered
,
were
so
very
few
,
that
there
was
hardly
notice
taken
of
them
,
they
were
hardly
in
the
compasse
of
a
Number
.
Nay
,
it
is
twice
noted
,
No
man
,
no
man
,
to
shew
it
was
almost
a
nullitie
;
there
is
not
any
,
not
any
;
that
is
,
they
were
exceeding
few
.
What
is
the
reason
?
Because
they
were
not
acquainted
with
the
rule
,
and
way
of
pietie
,
therefore
they
mourned
not
.
If
pietie
were
within
,
it
would
simpathize
without
,
as
there
is
like
rejoycing
,
so
they
would
sorrow
together
.
Wee
are
not
to
thinke
,
but
they
had
naturall
affection
,
though
it
were
almost
cut
off
:
it
is
likely
if
any
of
their
kinne
were
tooke
away
,
they
would
mourne
:
If
a
Father
or
Mother
were
taken
away
,
the
most
impenitent
man
would
have
teares
;
though
not
for
sin
,
yet
for
losses
and
crosses
:
then
there
are
those
that
would
crie
with
Elisha
,
My
father
,
my
father
,
the
Chariots
of
Israel
,
&c.
If
a
brother
or
a
sister
were
taken
away
,
I
doubt
not
but
there
are
those
that
would
follow
with
the
voyce
of
lamentation
,
Alas
my
brother
,
alas
my
sister
,
woe
is
mee
for
my
brother
Ionathan
.
Wee
have
teares
for
brethren
.
Further
,
if
it
were
but
a
child
that
were
lost
,
a
man
would
be
sure
to
find
teares
for
them
,
and
sigh
a
long
time
after
,
and
would
say
with
David
;
Oh
Absalom
,
my
son
,
my
son
,
would
God
I
had
died
for
thee
my
son
.
All
conditions
that
live
find
teares
in
mens
eyes
,
and
consideration
of
their
departure
,
only
the
godly
,
and
the
righteous
man
findeth
none
.
Here
is
their
stupiditie
.
Can
there
be
a
greater
stupiditie
,
then
to
make
a
man
die
twice
?
as
they
die
the
death
of
their
bodies
,
so
to
make
them
suffer
a
death
in
our
memories
;
as
they
perish
to
the
world
,
so
to
perish
also
in
our
thoughts
and
meditations
.
We
owe
God
so
much
,
we
owe
pietie
so
much
,
we
owe
the
memoriall
of
many
so
much
,
we
owe
our selves
so
much
,
as
to
take
it
into
consideration
.
And
yet
no
man
considereth
.
This
is
the
fault
which
we
may
examine
our selves
of
.
For
if
we
now
make
reflection
of
all
this
upon
our selves
,
we
shall
find
a
conformitie
with
out
times
.
There
is
never
a
word
of
this
Scripture
,
but
it
is
true
now
.
I
will
not
take
the
parts
in
order
.
First
,
wee
cannot
denie
that
evill
is
to
come
upon
this
place
.
Nay
,
it
were
well
if
it
were
to
come
:
it
is
come
already
:
it
hath
overtaken
us
.
If
we
load
the
earth
with
the
evill
of
sinne
,
it
is
impossible
that
God
should
forbeare
long
.
The
evill
of
sinne
that
surchargeth
the
earth
must
be
unloaden
againe
,
by
this
burthen
,
by
the
burthen
of
punishment
:
one
burthen
must
justle
out
another
.
Evils
there
have
beene
impendant
,
that
we
have
seene
.
Evils
there
are
now
present
,
that
we
begin
to
groane
under
:
and
no
man
can
tell
where
that
evill
will
stay
.
There
is
evill
present
,
and
evils
to
come
,
because
our
evils
are
still
multiplying
:
the
beginnings
of
sorrowes
,
and
sufferings
,
and
feares
;
God
grant
it
may
stay
.
But
our
state
and
condition
is
like
them
in
this
,
that
they
are
yet
impendant
.
We
see
the
heavens
growne
blacke
,
judgements
are
a
ripening
.
When
yee
see
the
skie
red
,
when
yee
see
the
skie
blacke
,
judgement
is
beginning
,
not
only
beginning
to
bud
,
but
it
beginneth
to
spread
and
inlarge
it selfe
.
Thus
farre
there
is
a
correspondencie
.
There
is
evill
that
we
have
cause
to
feare
and
suspect
,
yet
further
to
come
on
this
place
.
Secondly
,
there
is
a
conformitie
with
the
other
too
,
in
our
negligence
.
The
world
sendeth
forth
men
now
voide
of
naturall
affection
.
It
was
never
so
before
.
For
if
before
they
neglected
others
,
yet
they
were
carefull
of
themselves
.
But
men
now
desperatly
neglect
their
owne
salvations
.
There
is
no
respect
to
God
,
no
pitty
of
others
,
no
not
of
themselves
.
I
doe
not
wonder
that
men
heretofore
considered
not
,
when
they
loved
their
lives
better
then
their
sinnes
,
because
they
had
some
sensible
taste
of
that
that
was
temporall
,
when
they
loved
their
lives
better
then
heaven
.
But
now
men
love
not
their
lives
best
,
but
their
sinnes
better
:
for
though
their
lives
bee
in
danger
,
yet
their
sins
are
kept
.
It
is
an
admirable
thing
to
consider
,
how
every
way
we
are
given
to
plentie
,
to
ryot
,
to
securitie
,
notwithstanding
God
commeth
neere
,
and
bringeth
his
judgement
even
to
the
dore
,
and
makes
it
swell
.
He
forbeareth
a
long
time
,
to
trie
us
with
mercies
,
and
then
he
takes
a
severe
course
.
Where
shal
men
see
the
face
of
an
alteration
?
our
lives
are
the
same
,
our
delights
the
same
,
our
vanities
and
follies
the
same
;
we
keepe
the
same
sins
still
,
as
if
we
were
bent
to
provoke
God
further
,
to
see
what
he
will
doe
.
That
is
an
evident
signe
we
consider
not
for
what
purpose
God
sendeth
his
plagues
,
we
consider
not
what
he
doth
,
when
he
takes
away
others
for
our
example
;
none
lay
it
to
heart
,
and
take
it
into
consideration
,
it
swimmeth
not
in
his
braine
.
We
begin
to
tremble
,
and
we
thinke
our selves
well
,
if
we
provide
a
countrey
house
:
but
God
hath
beset
us
in
the
Countrey
,
and
in
the
Citie
.
There
will
be
no
flight
but
to
repentance
,
there
is
the
Citie
of
refuge
:
and
there
is
no
way
to
repent
but
by
consideration
:
these
must
be
tooke
to
heart
before
there
can
be
amendment
,
and
till
there
be
amendment
,
there
will
be
no
removing
of
judgement
.
It
is
plaine
then
that
we
are
conformable
in
that
part
of
the
Text.
And
in
the
first
too
.
That
mercifull
men
are
taken
away
,
experience
sheweth
it
daily
:
they
are
taken
so
frequently
,
that
there
is
hardly
any
left
:
they
are
not
only
taken
away
,
but
swept
away
.
And
if
there
were
no
other
proofe
,
this
representation
,
this
sad
spectacle
before
our
eyes
,
that
is
an
argument
to
make
the
proofe
of
the
conformitie
of
the
first
part
of
the
text
with
us
.
In
the
text
,
there
is
mention
made
of
a
righteous
man
,
of
a
mercifull
man
.
The
Spirit
of
God
bringeth
in
all
the
parts
by
paires
.
It
is
fulfilled
in
the
solemnitie
,
and
occasion
of
this
day
:
by
paires
God
calleth
us
to
pietie
,
by
paires
he
giveth
us
spectacles
of
mortalitie
.
I
thought
I
had
come
to
doe
the
dutie
for
one
,
to
performe
the
solemnitie
of
one
Funerall
:
but
after
,
I
perceived
I
was
called
to
doe
the
office
for
two
.
It
was
not
so
from
the
beginning
,
it
falleth
not
out
so
every
day
.
Here
is
the
true
proofe
that
these
are
the
times
of
mortalitie
:
set
the
paires
any
way
,
and
wee
shall
see
that
there
is
none
free
,
none
can
secure
himselfe
from
the
stroke
of
death
.
One
,
a
vertuous
ancient
Gentlewoman
:
the
other
,
a
grave
learned
Minister
,
but
of
younger
condition
:
here
are
both
ages
tooke
away
,
and
both
presented
:
not
only
so
,
but
here
are
both
conditions
of
life
,
and
both
presented
together
;
and
here
are
both
sexes
,
and
both
presented
together
,
to
teach
us
,
that
no
sexe
,
no
condition
,
no
age
can
secure
themselves
.
I
will
smite
the
Shepheard
(
saith
Christ
,
foretelling
the
Disciples
what
should
befall
them
.
)
Here
is
the
smiting
of
the
Shepheard
,
and
the
sheepe
too
:
Put
both
together
,
and
I
beleeve
this
place
cannot
send
such
another
paire
.
For
the
one
,
Hee
was
the
most
eminent
for
his
place
;
For
the
other
,
shee
was
the
most
eminent
for
her
pietie
.
I
was
not
acquainted
with
the
conversation
of
either
,
and
therefore
I
shall
not
speake
much
:
and
the
information
I
had
,
it
was
not
much
,
for
it
was
needlesse
:
I
may
save
a
labour
for
both
:
for
if
I
speake
any
thing
false
,
yee
are
able
to
refu●…e
me
;
if
I
speake
any
thing
true
(
as
all
must
be
true
that
is
spoken
here
)
yet
yee
are
able
to
prevent
me
,
and
I
can
say
nothing
that
yee
know
not
.
For
the
one
;
I
heare
that
he
had
the
report
of
a
man
that
was
conscionable
in
the
discharge
of
his
place
.
And
all
that
I
shall
say
of
him
shall
be
only
this
;
there
is
cause
that
yee
should
take
to
heart
his
death
.
For
what
is
the
reason
that
in
this
little
Parish
,
that
is
as
healthfull
as
another
.
(
But
God
is
wonderfull
in
his
wayes
,
and
we
must
not
search
into
the
judgements
of
God
)
that
it
is
not
full
eight
yeares
,
but
there
have
three
succeeded
,
that
have
beene
commended
to
this
place
,
and
have
died
one
after
another
?
Is
it
so
that
yee
kill
them
with
unkindnesse
?
the
world
saith
so
I
tell
yee
.
I
know
not
,
but
this
I
am
sure
of
,
that
there
have
beene
too
many
unkind
passages
:
where
the
fault
is
,
your selves
know
.
But
this
is
to
be
taken
into
consideration
,
that
God
removeth
them
from
yee
,
as
if
yee
were
worthy
of
none
.
If
God
send
us
these
helpes
and
Lampes
that
waste
themselves
to
shine
to
us
,
and
to
breake
and
dispense
to
us
the
bread
of
life
,
shall
we
not
give
them
incouragement
in
their
studies
,
that
they
may
goe
on
quietly
and
peaceably
?
A
word
is
enough
for
that
.
Howsoever
some
of
yee
would
not
suffer
him
to
rest
,
God
hath
taken
him
to
his
rest
.
There
is
more
might
bee
said
,
but
I
will
not
say
too
much
.
For
the
other
,
since
I
came
from
my
house
,
I
had
information
.
At
my
first
footing
in
the
Parish
,
they
said
shee
was
as
good
a
woman
as
lived
.
At
my
first
footing
in
the
house
,
they
said
shee
was
a
very
good
woman
.
Those
that
have
lived
in
the
Parish
,
they
testifie
,
that
she
was
a
woman
most
eminent
for
her
pietie
and
vertue
.
Shall
shee
want
a
memoriall
?
I
asked
of
those
that
have
knowne
her
of
old
,
they
say
,
shee
was
a
righteous
woman
for
the
righteousnesse
of
pietie
,
and
a
mercifull
woman
for
the
righteousnesse
of
mercie
.
Shee
had
respect
to
both
tables
,
to
her
dutie
to
God
,
to
her
Neighbour
.
For
the
mercie
of
charitie
,
she
was
good
to
the
poore
:
shee
was
a
lender
to
those
that
were
in
necessitie
,
and
a
giver
too
.
For
the
mercie
of
pittie
,
she
was
very
compassionate
to
those
that
were
in
afflictions
,
she
sympathized
with
them
,
visited
them
,
and
comforted
them
.
For
the
mercie
of
peace
,
in
time
of
contention
,
she
laboured
to
set
all
straite
,
she
had
a
soft
answer
to
pacifie
wrath
.
Shee
was
a
mercifull
woman
,
and
God
hath
given
her
the
reward
,
hath
tooke
her
to
his
rest
.
She
was
a
lover
of
peace
,
he
hath
taken
her
to
the
place
of
peace
.
She
was
one
that
studied
happinesse
,
and
hee
hath
taken
her
to
a
place
of
happinesse
.
He
hath
tooke
her
from
these
evils
that
we
are
reserved
to
,
and
that
we
may
feare
.
That
is
the
difference
betweene
a
godly
and
an
impenitent
man
.
Impenitent
men
,
if
they
be
tooke
away
,
they
are
taken
to
further
evill
,
if
they
bee
left
alive
,
they
are
left
to
further
evill
.
Mercifull
men
,
if
they
be
tooke
away
,
they
are
taken
away
for
the
eschewing
of
evill
:
and
if
they
be
left
on
the
earth
,
it
is
for
the
diverting
of
evill
.
They
divert
them
while
they
live
,
and
shunne
them
when
they
die
.
As
they
labour
to
honour
God
in
their
lives
,
so
God
gratifieth
them
in
their
death
,
he
takes
them
to
himselfe
.
This
consideration
,
and
occasion
,
is
a
proofe
of
the
Text.
As
it
is
proved
in
all
the
Text
,
let
us
disprove
it
in
our selves
,
that
this
word
may
never
goe
in
the
course
it
lieth
here
,
but
in
a
contrary
course
.
That
righteous
men
perish
,
and
men
doe
lay
it
to
heart
(
let
it
be
said
so
)
and
mercifull
men
,
though
they
be
tooke
away
,
yet
there
are
those
that
take
it
into
consideration
.
I
have
done
with
the
last
part
,
and
with
the
occasion
.
FINIS
.
THE
CHRISTIANS
CENTER
;
OR
,
HOW
TO
LIVE
TO
GOD.
PHILIP
.
1.
20.
Christ
shall
bee
magnified
in
my
body
,
whether
it
be
by
life
or
by
death
.
2
COR.
5.
15.
They
which
live
,
should
not
hence-forth
live
unto
themselves
,
but
unto
him
which
died
for
them
,
and
rose
againe
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
CHRISTIANS
CENTER
;
OR
,
HOW
TO
LIVE
TO
GOD.
SERMON
X.
ROM.
14.
7.
For
none
of
us
liveth
to
himselfe
,
and
no
man
dieth
to
himselfe
:
for
whether
we
live
,
we
live
to
the
Lord
:
and
whether
wee
die
,
wee
die
unto
the
Lord
:
whether
we
live
therefore
or
die
,
wee
are
the
Lords
.
THese
words
containe
an
Argument
or
reason
which
the
Apostle
useth
,
to
the
Lord
:
Hee
that
eateth
(
saith
he
)
eateth
to
the
Lord
,
and
he
that
eateth
not
,
to
the
Lord
hee
eateth
not
;
that
is
,
still
he
propoundeth
God
as
his
end
,
and
the
pleasing
of
God
in
his
actions
,
as
the
rule
of
them
.
That
he
may
prove
this
unto
us
,
that
they
stand
thus
affected
,
both
of
them
,
notwithstanding
this
difference
,
he
bringeth
in
this
as
the
generall
reason
,
whereto
every
particular
of
their
lives
may
bee
reduced
:
All
their
life
is
ordered
by
the
Lord
:
they
live
to
the
Lord
,
they
die
to
the
Lord
,
so
that
whether
they
live
or
die
,
they
are
the
Lords
;
Therefore
all
their
particular
actions
are
to
the
Lord.
Whether
we
live
,
wee
live
to
the
Lord
,
and
whether
we
die
,
we
die
to
the
Lord
.
Now
this
generall
reason
he
propoundeth
two
wayes
.
First
,
Negatively
,
None
of
us
liveth
to
himselfe
,
and
no
man
dieth
to
himselfe
.
Secondly
,
Affirmatively
:
which
consisteth
of
two
parts
.
Their
dutie
to
God
.
Gods
acceptance
of
them
,
and
protection
over
them
.
Their
dutieto
God
,
if
we
live
,
we
live
to
the
Lord
,
and
if
wee
die
,
we
die
to
the
Load
.
Gods
acceptance
of
them
;
Whether
wee
live
or
die
wee
are
the
Lords
.
That
which
we
shall
now
insist
upon
,
is
the
former
part
,
the
negative
expression
,
and
proposall
of
this
generall
reason
;
None
of
us
liveth
to
himselfe
,
and
no
man
dieth
to
himselfe
.
Now
,
when
the
Apostle
affirmeth
this
of
the
beleevers
of
those
times
,
he
therein
intimateth
thus
much
;
that
it
is
the
course
of
beleevers
none
of
us
:
hee
saith
not
none
in
the
world
live
to
themselves
,
for
there
are
many
in
the
world
live
to
themselves
,
and
not
to
the
Lord
:
but
none
of
us
:
none
of
those
that
wee
ranke
our selves
with
,
that
are
in
the
condition
of
beleevers
:
none
of
those
concerning
whom
we
speake
in
this
question
:
none
of
us
live
to
our selves
.
Life
,
in
generall
,
is
nothing
else
but
that
power
whereby
wee
act
or
move
.
As
we
read
Gen.
2.
God
breathed
into
man
the
breath
of
life
,
and
he
became
a
living
soule
:
he
gave
him
the
power
whereby
he
acted
.
The
acting
of
this
power
is
the
exercise
of
that
life
,
whether
the
action
be
of
the
mind
,
or
of
the
body
.
And
so
,
as
there
is
a
double
life
,
there
are
two
sorts
of
actions
of
life
:
there
are
naturall
actions
of
a
naturall
life
,
and
there
are
spirituall
actions
of
a
spirituall
life
.
When
the
Apostle
speakes
of
living
,
hee
intends
both
these
.
Wee
live
not
;
that
is
,
we
doe
not
the
actions
of
life
,
whether
naturall
or
spirituall
,
to
our selves
,
but
to
the
Lord
.
No
man
liveth
to
himselfe
.
By
himselfe
,
he
meaneth
not
only
a
mans
person
,
either
soule
or
None
of
us
live
to
our selves
.
You
have
the
sense
and
meaning
of
the
words
;
which
being
a
patterne
to
other
Christians
:
a
thing
which
the
Apostle
supposeth
,
is
or
should
be
in
every
beleever
:
it
giveth
us
this
point
of
instruction
,
whereupon
we
shall
insist
at
this
time
.
That
is
.
No
beleever
,
none
that
are
in
Christ
,
should
make
themselves
,
the
end
,
None
should
live
;
that
is
,
spend
their
time
and
strength
and
endeavour
,
ayming
at
no
higher
end
then
themselves
.
No
Christian
should
so
spend
his
time
,
as
to
seeke
himselfe
only
in
the
actions
that
he
doth
;
None
of
us
liveth
to
himselfe
.
But
here
it
may
bee
objected
(
for
the
clearing
of
the
point
)
To
this
wee
Answer
.
Wee
must
consider
,
our selves
two
First
,
in
subordination
to
God
.
Secondly
,
in
competition
with
him
,
or
opposition
against
him
.
Consider
a
mans
selfe
in
subordination
to
God
:
so
a
man
may
Selfe-love
is
a
plant
of
Gods
owne
planting
in
the
heart
Grace
drieth
not
up
the
fountaine
of
nature
:
It
doth
but
turne
the
streame
into
a
new
channell
:
it
guides
it
the
right
way
.
When
a
man
is
renewed
by
grace
,
and
sanctified
,
he
is
the
same
man
in
his
faculties
▪
he
doth
his
actions
better
then
he
did
before
;
and
all
that
he
did
before
,
he
doth
them
to
a
better
end
.
It
is
impossible
that
the
will
of
man
should
incline
to
any
thing
,
but
as
he
conceiveth
it
good
,
and
good
for
mee
:
now
there
is
no
man
can
conceive
a
thing
as
good
for
him
,
but
hee
must
conceive
it
as
good
and
sutable
to
him
,
sutable
to
his
welfare
and
condition
.
The
law
of
God
forbiddeth
not
this
,
but
stablish
it
,
and
commendeth
it
,
if
it
be
rightly
ordered
.
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
soule
,
and
with
all
thy
strength
,
that
is
the
chiefe
:
notwithstanding
thou
shalt
not
hate
thy selfe
:
thou
shalt
love
thy
nighbour
as
thy selfe
:
subordinate
to
the
love
of
a
mans
selfe
must
be
the
love
of
his
neighbour
;
and
subordinate
to
his
love
of
God
,
must
be
the
love
of
himselfe
.
Thou
maist
love
thy selfe
,
but
in
a
degree
inferiour
to
God
.
Thou
must
love
thy selfe
in
God
,
and
seeke
thy
good
in
God
,
and
not
in
thy selfe
:
therefore
it
is
that
God
in
the
Scripture
hath
set
promises
and
threatnings
one
opposite
to
the
other
.
Now
it
is
lawfull
for
a
man
to
bee
drawne
to
obedience
,
or
driven
from
sinne
by
any
argument
that
God
useth
in
his
Word
.
When
God
threatneth
punishment
,
shall
not
men
be
awakened
?
the
Lyon
roareth
,
and
the
beasts
of
the
Forrest
tremble
.
When
God
promiseth
:
here
is
the
act
of
Faith
to
receive
this
promise
,
and
to
believe
it
.
Herein
Iesus
Christ
the
Author
and
finisher
of
our
faith
,
is
set
as
a
patterne
for
us
:
hee
set
before
him
the
joy
.
It
is
lawfull
for
a
Christian
herein
to
imitate
Christ
:
I
speake
this
for
their
sakes
,
to
allure
them
by
incouragements
from
the
Word
:
that
howsoever
the
avoyding
of
sinne
by
threatnings
is
an
action
of
selfe-love
,
without
the
love
of
God
;
yet
these
two
may
stand
together
in
a
due
subordination
one
to
another
,
a
mans
love
to
himselfe
,
and
love
to
God
:
to
love
God
more
then
himselfe
,
and
so
to
seeke
all
good
in
God
,
and
in
the
way
leading
to
him
.
Secondly
,
take
man
as
he
standeth
in
competition
,
and
opposite
to
God
,
in
matter
of
will
and
desire
.
In
this
case
a
man
must
not
loue
and
seeke
himselfe
,
but
God
.
When
a
man
seekes
good
to
himselfe
in
a
way
displeasing
to
God
;
herein
he
must
not
seeke
himselfe
;
for
he
must
live
to
God
,
and
not
to
himselfe
:
when
his
thoughts
and
desires
,
and
affections
,
are
carried
for
himselfe
principally
;
this
is
against
the
rule
:
this
is
not
the
state
of
a
Christian
,
of
a
beleever
,
thus
to
seeke
himselfe
in
any
thing
contrary
to
God
,
or
in
any
thing
above
him
.
Thus
you
have
the
opening
of
it
.
And
it
shall
appeare
to
be
a
truth
by
these
reasons
.
For
a
man
to
live
to
himselfe
:
that
is
,
to
doe
the
actions
of
life
with
respect
to
himselfe
,
not
to
others
,
and
to
God
.
It
is
First
,
a
dishonour
to
God
.
Secondly
,
injurious
to
Christ
.
Thirdly
,
dangerous
and
hurtfull
to
a
mans
selfe
.
First
(
I
say
)
it
is
dishonourable
to
God
.
It
is
the
greatest
dishonour
glory
that
God
will
not
give
to
another
.
but
this
,
to
make
himselfe
his
end
?
It
is
a
glory
proper
only
to
God
.
Hee
made
all
things
for
himselfe
,
Prov.
16.
4.
Marke
how
these
two
agree
well
together
,
that
that
,
that
is
the
efficient
cause
,
should
be
the
finall
cause
too
:
that
as
God
is
the
maker
,
so
hee
should
be
the
end
of
all
things
:
and
as
that
that
giveth
beeing
to
the
creature
it
is
out
of
it selfe
,
so
likewise
that
that
should
quicken
and
act
the
creature
should
bee
out
of
it selfe
.
When
a
man
therefore
propounds
himselfe
as
his
end
,
he
is
said
in
that
to
make
himselfe
God
.
Those
false
Apostles
,
Phil.
3.
20.
it
is
said
of
them
,
that
they
made
their
belly
their
god
;
because
this
they
propounded
as
their
end
,
how
they
might
advantage
themselves
in
the
world
,
how
they
might
feed
and
delight
themselves
,
and
exalt
themselves
,
and
serve
not
God
.
This
is
to
bring
God
below
a
mans
selfe
,
making
God
an
Idoll
,
and
himselfe
God
.
I
say
therefore
it
is
the
highest
dishonour
that
the
creature
can
doe
to
God
.
Secondly
,
it
is
the
greatest
injurie
that
he
can
doe
to
Christ
,
to
Philemon
,
Thou
owest
thy selfe
to
mee
.
Wee
owe
our selves
to
him
by
all
rights
,
especially
by
that
great
right
of
purchase
:
hee
bought
us
to
himselfe
,
he
redeemed
us
to
himselfe
;
You
are
bought
with
a
price
,
(
saith
the
Apostle
)
therefore
glorifie
God
in
your
spirits
and
bodies
,
for
they
are
Gods
.
They
are
his
,
and
not
your
owne
,
because
he
bought
them
,
bought
them
when
you
were
slaves
,
and
had
inthralled
your selves
,
therefore
you
owe
yourselves
to
him
,
hee
hath
purchased
you
to
himselfe
.
In
the
old
Law
,
the
rule
was
,
that
if
a
man
had
bought
another
,
either
out
of
captivitie
,
or
the
like
,
he
was
to
demand
all
the
worke
and
service
,
that
this
man
could
doe
,
all
his
time
and
strength
belonged
unto
him
that
bought
him
,
for
he
was
his
money
,
therefore
he
might
exact
of
him
the
uttermost
hee
could
doe
for
his
service
,
for
he
bought
him
.
Much
more
Christ
,
that
hath
bought
us
from
a
worse
slaverie
,
from
a
slavery
under
the
power
of
darknesse
:
and
bought
us
with
the
greatest
price
,
even
with
the
effusion
of
his
owne
bloud
:
Hee
hath
redeemed
us
(
saith
Saint
Peter
)
not
with
silver
and
gold
,
but
with
his
owne
precious
bloud
;
a
price
farre
above
that
,
if
a
man
should
give
all
his
wealth
.
Now
when
Christ
hath
bought
us
for
himselfe
,
wee
are
become
not
his
money
,
but
his
bloud
;
therefore
all
that
we
have
,
and
are
,
is
due
to
him
,
because
we
are
his
.
If
we
have
any
good
in
the
world
,
in
things
present
:
if
there
be
any
good
to
the
soule
,
in
things
to
come
,
all
is
by
Christ
:
therefore
all
must
be
unto
him
.
I
a
man
have
a
servant
,
if
he
be
either
bound
to
him
,
suppose
an
Apprentise
:
or
if
he
be
hyred
to
him
,
suppose
a
workman
or
Artificer
:
if
hee
live
by
him
,
and
have
maintenance
from
him
:
every
man
expects
that
his
time
be
to
his
Master
,
and
his
worke
for
his
Masters
advantage
.
If
a
day-labourer
come
at
night
and
demand
pay
:
the
Master
will
aske
him
,
what
worke
hee
did
?
suppose
the
man
should
tell
him
,
he
had
beene
building
himselfe
a
cottage
,
or
mending
his
owne
apparell
,
or
had
beene
doing
such
and
such
worke
for
himselfe
:
but
what
hast
thou
done
for
mee
,
saith
the
Master
?
Dost
thou
thinke
to
live
by
me
,
and
not
worke
to
me
?
Doe
we
thinke
to
live
by
Christ
,
and
not
serve
Christ
?
This
is
the
very
end
why
hee
hath
delivered
us
from
the
hands
of
our
enemies
,
that
wee
might
serve
him
in
holinesse
and
righteousnesse
,
all
the
dayes
of
our
life
:
Marke
it
:
wee
must
serve
him
,
for
he
hath
delivered
us
;
that
is
,
we
must
doe
him
service
:
doe
his
worke
,
not
some
peece
of
the
day
,
and
the
worke
of
another
,
another
part
of
the
day
:
doe
somewhat
with
respect
to
God
,
and
somewhat
with
respect
to
our selves
:
but
we
must
serve
him
all
the
dayes
of
our
life
.
The
whole
time
of
the
hyreling
is
for
his
Masters
service
,
and
the
wholetime
of
a
Christian
,
for
the
service
of
Christ
:
for
hee
hath
bought
us
with
the
price
of
his
owne
bloud
.
Then
it
is
an
injury
to
the
Lord
Christ
,
because
he
hath
ransommed
us
at
such
a
price
for
himselfe
,
if
we
doe
things
to
our selves
,
and
not
to
him
.
Thirdly
,
as
it
is
a
dishonour
to
God
,
and
injurious
to
Christ
,
Consider
first
what
wee
lose
by
it
.
Our
happinesse
.
What
is
his
name
might
bee
blotted
out
of
the
booke
of
life
,
rather
then
God
should
be
dishonoured
.
And
saith
the
Apostle
,
I
could
bee
content
to
bee
separated
from
Christ
,
for
my
brethrens
sake
:
that
is
,
that
Christ
may
be
glorified
.
Hee
knew
that
his
happinesse
lay
not
in
injoying
a
blessed
estate
to
himselfe
,
free
from
care
and
trouble
:
but
that
herein
his
happinesse
lay
,
that
God
may
bee
glorified
,
and
that
he
might
bring
it
to
passe
by
any
meanes
,
that
he
might
serve
God
,
in
that
end
whereto
God
had
appointed
him
:
and
the
more
perfectly
he
could
attaine
that
end
,
the
more
perfectly
he
should
attaine
his
happinesse
.
So
it
is
with
a
true
Christian
,
he
is
so
farre
blessed
,
and
happy
in
heaven
,
as
he
is
serviceable
to
God
on
earth
,
as
he
lives
to
him
,
and
doth
much
,
and
suffereth
much
for
him
:
when
that
life
that
he
hath
,
is
spent
(
in
the
severall
actions
,
and
turnings
,
and
changings
of
it
)
in
the
service
,
and
to
the
glory
of
God
.
Therefore
I
say
consider
this
:
you
lose
that
which
you
seeke
:
you
seeme
to
seeke
happinesse
to
your selves
,
by
seeking
wealth
,
and
pleasures
,
or
earthly
advantages
to
your selves
;
and
while
you
seeke
them
,
with
a
neglect
of
duty
to
God
,
with
a
neglect
of
the
discharge
of
that
worke
and
service
,
hee
hath
committed
to
you
:
you
lose
that
happinesse
that
you
seeme
to
seeke
,
and
which
you
should
seeke
indeed
,
which
is
the
perfection
,
the
end
of
the
creature
:
the
service
of
his
Creatour
.
So
you
see
what
we
lose
.
Consider
secondly
,
what
wee
gaine
.
It
may
bee
you
gaine
If
the
happinesse
of
a
man
were
either
in
himselfe
,
or
in
any
other
creature
,
he
need
have
nothing
to
doe
with
God
,
hee
need
not
then
to
looke
higher
above
himselfe
.
But
God
hath
placed
a
vanitie
both
in
men
,
and
in
all
creatures
:
man
is
vaine
,
and
all
the
creatures
in
the
world
are
vanitie
,
and
vexation
of
spirit
.
And
when
the
Scripture
calleth
them
vanitie
,
what
doth
it
meane
,
but
that
they
are
emptie
things
?
they
have
not
that
nourishment
in
them
,
that
they
seeme
to
have
,
they
have
not
that
in
them
,
that
they
should
have
,
according
to
that
esteeme
that
men
put
upon
them
:
they
are
emptie
things
:
as
we
say
of
wells
,
when
they
want
water
,
they
are
emptie
,
though
they
bee
full
of
other
things
,
as
dust
and
sand
,
&c.
Or
as
clouds
that
have
no
moisture
,
and
raine
in
them
,
they
are
emptie
:
so
are
all
things
in
the
world
therfore
emptie
,
because
they
have
not
in
them
,
that
which
the
heart
seekes
after
:
they
have
not
happinesse
in
them
,
they
have
not
contentment
in
them
.
What
is
this
then
,
but
to
forsake
bread
,
and
to
seeke
after
huskes
,
like
the
Prodigall
that
left
his
Fathers
house
,
where
there
was
bread
enough
,
and
to
feed
on
huskes
with
swine
?
to
leave
the
aproach
and
accesse
of
the
soule
to
God
,
wherein
it
may
satisfie
it selfe
to
the
full
,
with
that
which
is
food
indeed
:
and
to
seeke
somewhat
in
the
world
that
it
cannot
get
.
I
say
,
this
is
a
mans
losse
.
Nay
,
he
loseth
himselfe
in
living
to
himselfe
:
What
shall
it
profit
a
man
to
winne
the
whole
world
,
and
lose
himselfe
?
Mat.
16.
26.
To
lose
his
soule
,
saith
one
Evangelist
,
to
lose
himselfe
saith
another
.
A
man
loseth
himselfe
,
when
he
loseth
his
soule
.
And
this
he
doth
in
the
neglect
of
God
:
hee
loseth
his
soule
in
that
action
:
when
a
man
gathereth
wealth
by
indirect
meanes
,
or
keepeth
his
wealth
▪
and
doth
not
disburse
it
in
the
service
of
God
,
for
his
glory
,
or
what
soever
else
a
man
doth
;
in
gaining
the
world
,
hee
loseth
himselfe
.
Hee
that
will
lose
his
life
shall
save
it
,
and
hee
that
will
save
his
life
shall
lose
it
.
Mark
.
10.
A
man
never
loseth
a
shadow
more
,
then
when
he
followeth
it
:
the
faster
hee
pursues
it
,
the
faster
still
it
runneth
from
him
:
such
is
the
pursuit
after
any
thing
out
of
God
:
the
more
a
man
pursueth
it
,
the
more
hee
loseth
himselfe
,
he
is
driven
so
many
paces
from
heaven
,
so
many
●…rees
from
his
owne
happinesse
.
This
is
the
folly
and
madnesse
o●…
the
world
,
whereby
Sathan
deludeth
men
,
leading
them
after
vaine
shewes
of
earthly
delights
,
in
carnall
security
,
flattering
themselves
in
the
pursuit
of
the
world
,
dreaming
of
happinesse
and
comfort
,
and
in
the
conclusion
imbrace
nothing
but
a
shadow
and
emptinesse
.
This
I
say
is
the
misery
of
man
.
Now
put
both
together
:
Consider
what
wee
lose
:
that
that
is
truly
good
,
that
that
is
blessednesse
indeed
:
and
what
wee
get
:
that
that
is
but
a
shadow
,
that
that
is
emptinesse
indeed
.
Men
lose
that
they
seeme
to
have
:
and
want
that
they
pursue
after
.
A
secret
judgement
of
God
,
because
they
sought
not
that
,
that
they
should
doe
.
Thus
we
see
the
point
opened
,
I
hasten
to
the
aplication
.
The
first
use
is
,
for
Conviction
,
Since
there
is
such
a
truth
as
no
man
that
professeth
himselfe
to
be
in
Christ
,
that
professeth
himselfe
to
be
abeleever
,
should
live
to
himselfe
,
that
is
,
doe
any
action
of
his
life
,
ayming
at
himselfe
,
as
the
uttermost
end
in
those
actions
.
It
serveth
in
the
first
place
to
convince
us
,
that
professe
our selves
to
be
Christians
,
and
beleevers
,
to
bee
such
as
know
Christ
(
though
with
these
differences
,
some
are
more
weake
,
and
some
more
strong
;
)
yet
I
say
,
it
convinceth
every
man
to
stand
guilty
before
the
Lord
,
that
if
hee
live
to
himselfe
,
hee
is
none
of
Christs
.
This
is
the
property
of
every
true
Christian
,
even
of
the
weakest
,
as
well
as
of
the
strongest
(
for
the
Apostle
speakes
of
all
,
None
of
us
,
saith
he
,
whether
weake
or
strong
Christians
,
live
to
our selves
)
if
thou
therefore
live
to
thy selfe
,
thou
art
none
of
those
the
Apostle
speakes
to
:
thou
art
none
of
those
that
live
and
die
to
the
Lord
;
thou
art
none
of
those
that
are
the
Lords
,
whether
in
life
or
death
.
Let
us
therefore
first
be
convinced
of
this
,
that
there
is
such
a
sinfull
disposition
in
the
hearts
of
men
,
that
professe
themselves
to
bee
Christians
,
and
yet
live
to
themselves
.
That
is
the
first
thing
I
would
convince
you
of
at
this
time
.
Secondly
,
I
would
shew
you
,
that
wheresoever
this
disposition
is
,
it
argueth
a
foule
and
sinfull
heart
.
None
of
us
doe
so
(
saith
the
Apostle
)
other
men
that
have
no
part
in
these
priviledges
and
comforts
,
they
doe
so
,
they
live
to
themselves
.
Thirdly
,
wee
will
convince
you
of
this
life
,
that
it
is
simply
necessary
.
That
so
without
delay
,
every
one
that
is
convince
that
he
liveth
to
himselfe
,
may
now
begin
to
leave
that
course
,
to
liue
to
himselfe
,
and
hereafter
live
to
God
.
For
the
first
of
these
.
To
convince
us
that
there
are
many
amongst
live
to
our selves
.
Take
this
first
in
the
generall
.
If
there
were
not
such
a
disposition
in
mens
hearts
,
the
holy
Ghost
would
not
thus
have
directed
the
spirit
of
the
Apostle
,
in
expressing
this
,
as
a
note
of
difference
betweene
them
and
others
,
and
as
an
argument
that
a
strong
Christian
,
should
beare
with
the
weake
,
because
they
doe
not
live
to
themselves
.
The
Scripture
giveth
not
rules
in
vaine
.
But
that
yet
we
may
see
it
more
clearely
:
you
shall
find
this
Phil.
2.
21.
All
seeke
their
owne
,
and
not
the
things
of
Iesus
Christ
.
Such
a
disposition
there
was
in
them
,
that
they
sought
their
owne
,
they
lived
to
themselves
.
And
forbidden
.
Cor.
10.
24.
Let
no
man
seeke
his
owne
,
but
every
one
another
mans
wealth
.
A
thing
expresly
,
and
in
termes
so
clearely
forbidden
,
as
no
man
can
hide
himselfe
from
the
light
of
it
.
Hee
is
certainly
guiltie
of
the
breach
of
this
command
,
that
seekes
after
his
owne
:
that
seekes
himselfe
.
But
how
shall
wee
know
(
that
wee
may
bee
more
sensible
of
I
will
give
you
two
generall
rules
and
tryals
whereby
a
man
may
discerne
whether
he
live
to
himselfe
or
not
.
The
first
is
this
.
Sometimes
you
shall
see
that
a
man
is
put
on
to
a
good
dutie
by
to
come
up
and
see
his
zeale
for
the
Lord
:
but
when
his
zeale
had
no
such
baite
,
and
allurement
to
those
actions
,
then
Iehu
turneth
against
God
,
and
falleth
to
Idolatrie
and
other
sins
:
Iehu
is
not
now
the
man
,
when
these
incouragements
faile
,
that
he
was
before
.
You
have
abundance
in
Iohn
6.
10.
seeking
Christ
,
that
still
discovered
a
living
to
themselves
in
it
.
You
seeke
me
(
saith
our
Saviour
)
because
of
the
loaves
:
they
had
some
outward
advantage
by
him
,
and
therefore
so
long
they
sought
him
.
So
the
Lord
discovered
them
in
Hos.
7.
to
bee
such
as
lived
to
themselves
even
in
holy
duties
:
You
crie
unto
me
(
saith
God
)
but
it
is
for
corne
,
and
wine
,
and
oyle
:
for
this
they
cryed
:
but
when
they
had
corne
,
and
wine
,
and
oyle
,
what
zeale
had
they
then
?
Hee
that
should
have
beene
upright
when
hee
waxed
fat
,
he
kicked
with
the
heele
,
as
the
Lord
speakes
under
the
name
of
Iesurun
to
Israel
.
That
is
received
the
seed
with
joy
:
that
is
,
when
they
were
sensible
of
comfort
they
followed
Christ
,
but
afterward
when
persecution
arose
for
the
Gospell
,
they
fell
off
,
and
tooke
offence
.
Such
as
these
live
to
themselves
:
they
seeme
to
live
to
God
,
but
it
is
to
themselves
:
and
therefore
when
selfe-respects
faile
,
they
fall
off
too
.
Secondly
,
take
another
instance
for
the
clearing
of
it
;
Suppose
that
not
only
sensible
advantages
faile
,
but
sensible
disadvantages
A
man
that
liveth
to
God
,
you
shall
see
it
is
otherwise
with
him
:
as
for
instance
,
David
:
when
hee
might
have
had
the
kingdome
of
Israel
somewhat
sooner
,
by
sinne
,
hee
would
not
doe
it
:
his
heart
smo●…e
him
,
for
cutting
off
the
lappe
of
Sauls
garment
:
though
he
might
have
gained
the
kingdome
of
Israel
by
it
,
hee
would
not
lay
his
hands
on
the
Lords
anointed
:
And
what
was
the
reason
of
it
?
because
he
would
not
advantage
himselfe
by
disobedience
to
God
;
he
would
rather
want
himselfe
.
What
was
the
reason
that
Daniel
.
when
he
saw
hee
was
in
an
apparant
hazard
,
not
only
of
the
losse
of
honour
,
but
of
his
life
,
and
that
for
the
performance
but
of
one
dutie
,
prayer
,
and
that
but
for
a
short
time
:
yet
would
not
omit
it
,
no
not
for
a
short
time
,
though
he
might
by
that
not
onely
have
saved
his
life
,
but
kept
his
honour
in
the
Court
:
he
prayed
to
God
,
even
at
that
time
,
when
he
was
forbidden
:
Why
so
?
because
he
lived
to
God
,
and
not
to
himselfe
.
Had
Daniel
lived
to
,
and
sought
himselfe
more
then
God
,
he
would
have
dispensed
with
this
,
and
saved
both
his
life
and
honour
,
though
he
had
offended
God
in
that
particular
of
omission
.
But
this
is
the
disposition
of
a
heart
that
is
faithfull
and
upright
with
God
:
it
will
not
dishonour
God
for
the
greatest
advantage
that
can
come
to
it selfe
:
it
will
not
neglect
a
dutie
to
God
,
whatsoever
losse
it
have
in
the
world
.
Thirdly
,
Take
another
instance
,
whereby
we
may
see
what
Abraham
.
Abraham
had
a
strong
love
to
Isaak
,
and
good
cause
:
yet
neverthelesse
though
hee
could
see
a
comfort
to
himselfe
in
this
sonne
,
when
God
telleth
him
,
thou
must
sacrifice
thy
sonne
Isaack
,
when
he
had
the
revealed
will
of
God
:
Abraham
now
resolveth
to
shew
that
he
lived
to
God
,
and
not
to
himselfe
:
therefore
he
would
part
with
any
comfort
of
his
life
for
God
,
when
he
required
it
.
So
David
;
If
the
Lord
will
(
saith
he
)
hee
can
bring
me
backe
,
that
I
shall
see
the
Tabernacle
,
and
the
Arke
:
if
not
:
if
he
say
I
have
no
pleasure
in
thee
,
lo●…
here
I
am
,
let
the
Lord
doe
with
me
,
as
seemeth
good
in
his
owne
eyes
.
When
the
case
is
this
,
when
the
will
of
God
,
crosseth
thy
will
:
what
now
prevaileth
?
Doth
the
desire
of
having
thy
owne
will
prevaile
against
the
desire
of
submitting
to
Gods
will
?
Doth
it
raise
murmuring
,
and
impatiencie
of
spirit
?
So
farre
thou
livest
to
thy selfe
.
Therefore
consider
this
.
Here
is
an
occasion
now
for
a
lust
,
and
a
sinfull
affection
to
shew
it selfe
:
either
a
man
may
advantage
himselfe
in
an
evill
course
,
or
he
cannot
but
disadvantage
himselfe
in
a
good
course
:
or
when
God
crosseth
a
man
in
that
hee
desireth
,
and
delights
in
,
in
the
world
.
That
is
the
first
tryall
whereby
a
man
may
know
whether
he
liveth
to
himselfe
.
Secondly
,
another
tryall
will
be
this
;
Consider
if
there
be
any
Balaam
,
though
he
profest
,
that
for
a
house
full
of
gold
,
hee
would
not
goe
beyond
the
word
of
the
Lord
,
yet
notwithstanding
he
was
willing
not
to
take
notice
of
Gods
will
,
but
to
goe
on
rather
to
curse
.
Iohanan
in
Ier.
42.
professeth
deeply
that
he
would
obey
the
will
of
the
Lord
;
but
when
he
understood
the
will
of
the
Lord
,
when
it
crost
his
will
:
then
saith
he
to
Ieremy
;
It
is
not
the
Lord
that
hath
bid
thee
say
this
,
but
Baruch
.
When
men
cavill
against
any
part
of
Gods
word
,
or
hide
any
truth
from
themselves
,
and
with-hold
the
truth
in
unrighteousnesse
;
If
the
weakest
Christian
live
to
Christ
,
then
the
best
that
liveth
to
himselfe
is
out
of
Christ
.
Be
convinced
of
this
first
.
Secondly
,
Be
convinced
,
as
it
is
the
case
of
our selves
:
so
it
is
an
what
should
be
done
to
the
man
whom
the
King
would
honour
?
He
thought
,
whom
should
the
King
honour
but
himselfe
?
He
looked
to
himselfe
.
Here
was
the
difference
betweene
Haman
and
Mordecai
,
both
had
honour
in
the
world
:
Haman
seekes
himselfe
in
all
his
honour
.
Mordecai
seekes
God
,
and
his
glory
,
and
the
welfare
of
his
Church
in
his
honour
:
A
great
difference
.
Saith
Nabal
:
shal
I
take
my
bread
,
and
my
drink
,
and
give
it
to
a
man
that
I
know
not
?
Here
was
a
man
that
lived
to
himself
.
Compare
him
with
Iob
;
He
was
a
foot
to
the
lame
,
an
eye
to
the
blind
;
he
continually
fed
those
that
wanted
food
.
A
great
difference
:
Iob
lived
to
God
,
and
therefore
he
honoured
God
in
releeving
many
with
the
estate
that
God
had
given
him
:
Nabal
lived
to
himselfe
,
therefore
he
regarded
none
but
himselfe
,
and
his
owne
house
,
and
sheep-shearers
,
and
those
that
depended
upon
him
.
This
is
the
propeirtie
of
a
man
out
of
Christ
to
seeke
hmselfe
,
and
live
to
himselfe
in
all
things
.
Againe
consider
,
others
that
have
gone
further
in
matters
of
religion
,
yet
they
have
still
turned
out
of
the
way
,
as
farre
as
they
have
halted
in
this
.
Matt.
6.
22.
If
thine
eye
be
single
,
the
whole
body
is
light
:
but
if
thine
eye
be
wicked
,
the
whole
body
is
darknesse
.
A
wicked
a
double-minded
man
is
unconstant
in
all
his
wayes
.
What
is
a
double-minded
man
?
He
is
a
double-minded
man
,
whose
mind
is
set
upon
more
things
then
one
:
first
on
the
world
,
and
then
on
God
:
as
farre
as
hee
sees
it
is
profitable
,
he
will
serve
God
,
or
else
not
.
This
man
is
an
unconstant
man
.
You
see
it
is
an
ill
estate
.
So
much
for
the
first
Use
,
for
conviction
.
Secondly
therefore
As
many
as
are
guiltie
of
this
,
labour
to
get
out
of
it
,
not
to
live
And
that
you
may
doe
thus
.
I
will
give
you
two
sorts
of
directions
,
First
,
be
convinced
that
our
good
is
in
God
,
and
not
in
our selves
:
Let
not
the
strong
man
glory
in
his
strength
,
or
the
wise
man
in
his
wisedome
,
or
the
rich
man
in
his
riches
,
but
he
that
glorieth
,
let
him
glory
in
this
,
that
hee
knoweth
mee
,
that
I
am
the
Lord
.
Jer.
9.
24.
What
Lord
?
The
Lord
that
sheweth
judgement
and
righteousnesse
upon
the
earth
:
there
is
a
mercy
shewed
to
the
creature
,
but
it
is
I
that
doe
it
,
saith
the
Lord
.
If
you
meet
with
a
mercifull
man
,
God
is
mercifull
in
that
man
:
If
you
meet
with
a
bountifull
man
,
God
is
bountifull
in
that
man
:
If
you
meet
with
a
man
whose
lippes
feed
many
,
God
instructeth
that
man
.
I
say
,
seeing
all
things
we
have
,
though
they
have
divers
channels
and
pipes
,
and
conveyances
,
whereby
God
conveyeth
goodnesse
and
mercy
to
men
,
yet
neverthelesse
,
it
is
in
God
,
and
from
God
we
receive
all
;
let
us
therefore
looke
upon
every
creature
as
instruments
in
Gods
hand
,
that
can
doe
us
neither
good
nor
hurt
without
him
.
What
good
it
doth
,
it
doth
by
the
influence
of
the
supreame
cause
,
working
by
that
creature
:
let
us
so
looke
upon
,
and
conceive
of
every
creature
.
Thus
the
Saints
have
done
in
all
times
.
Iacob
when
hee
saw
Esau
;
I
have
seene
thy
face
,
as
the
face
of
God
(
saith
hee
.
)
Hee
saw
God
in
the
face
of
Esau.
So
in
all
good
men
,
we
should
say
,
God
is
good
in
them
.
This
should
make
men
not
to
seeke
themselves
;
not
to
study
men
more
then
God
:
not
to
studie
gaine
with
men
,
with
the
losse
of
God
:
to
please
men
,
with
the
displeasing
of
God
:
but
to
venture
the
losse
of
all
men
,
that
they
may
please
God
,
if
they
cannot
keepe
men
and
God
together
.
For
the
affections
of
men
are
in
Gods
hand
,
and
he
fashioneth
,
and
frameth
them
,
according
to
his
owne
pleasure
,
eitherto
love
,
or
hatred
,
as
David
obserued
in
the
case
of
Shimei
,
God
hath
bid
him
curse
.
Bee
convinced
,
I
say
,
of
this
,
that
if
we
get
all
the
men
in
the
world
to
be
our
friends
,
with
the
neglect
of
God
,
if
we
get
all
the
treasures
and
wealth
of
the
world
:
if
a
man
were
advanced
to
the
Monarchie
of
the
whole
earth
:
yet
these
things
are
more
in
Gods
hand
,
then
in
ours
.
When
a
man
hath
wealth
,
it
is
not
in
his
owne
keeping
:
riches
have
wings
.
When
a
man
hath
fauour
,
God
gives
it
not
into
his
owne
keeping
:
whatsoever
wee
have
,
it
is
secured
to
us
by
Gods
protection
,
and
made
good
to
us
by
his
blessing
.
Let
this
be
our
care
,
and
worke
therefore
,
how
we
may
live
to
God
:
how
we
may
enjoy
God
,
in
the
things
we
enjoy
,
and
possesse
God
in
all
things
we
possesse
:
in
the
things
we
have
,
still
to
keepe
God
,
and
that
will
keepe
our
estates
,
and
names
,
and
comforts
,
and
lives
,
and
all
.
That
is
the
first
.
Againe
secondly
;
There
are
certaine
graces
to
bee
exercised
,
First
,
the
knowledge
of
God
in
Christ
.
Get
a
more
full
and
him
the
chiefest
of
tenne
thousand
,
the
Church
when
she
knew
Christ
,
said
so
:
wee
would
account
Hannah
;
Am
not
I
better
to
thee
then
tenne
sounes
?
)
better
then
tenne
friends
,
then
ten
worlds
.
Get
therefore
a
more
full
knowledge
of
God
:
that
all
power
is
in
him
:
One
thing
have
I
heard
once
and
twice
,
that
power
belongeth
unto
God
,
saith
the
Psalmist
.
Secondly
,
Get
faith
in
the
exercise
more
.
All
the
worthies
of
by
faith
Abraham
denied
himselfe
:
by
faith
Moses
forsooke
the
pleasures
of
Egypt
:
by
faith
those
Worthies
,
of
whom
the
world
was
not
worthy
,
wandred
up
and
downe
in
sheepes
skins
,
and
goats
skins
,
and
would
not
be
delivered
.
When
a
man
getteth
interest
in
Christ
by
faith
,
he
shall
see
that
in
him
,
that
will
satisfie
all
his
desires
,
and
answer
all
his
losses
.
Thirdly
,
exercise
Love
.
Faith
workes
by
love
.
The
more
we
love
God
in
Christ
,
the
more
perfectly
wee
shall
cleave
to
him
:
The
love
of
Christ
constraineth
mee
(
saith
the
Apostle
2
Cor.
5.
)
for
wee
thus
judge
,
if
one
died
for
all
,
then
it
is
fit
they
that
live
should
not
live
to
Lastly
,
a
word
of
the
last
Use
,
and
that
is
for
instruction
.
Beeing
convinced
that
such
is
the
estate
of
most
men
,
that
they
live
As
every
man
hath
received
the
gift
,
let
him
minister
to
others
,
as
faithfull
dispencers
of
the
manifold
grace
of
God
.
If
you
have
received
gifts
,
you
have
received
them
from
God
,
you
have
received
them
for
the
good
of
others
,
you
have
received
them
as
dispensers
:
let
every
man
(
saith
the
Apostle
)
dispense
the
manifold
grace
of
God
:
if
the
Apostle
had
said
,
be
dispensers
of
the
grace
of
knowledge
that
you
have
,
for
the
feeding
of
the
soules
of
many
:
and
not
of
your
estates
:
or
,
relieve
as
many
as
you
can
with
your
estates
,
but
take
no
care
for
their
soules
:
but
when
hee
saith
,
be
dispensers
of
the
manifold
gifts
of
God
,
his
meaning
is
,
that
whatsoever
I
have
wherewith
I
am
able
to
doe
men
good
with
,
whether
it
be
inward
or
outward
gifts
,
the
gifts
of
the
mind
,
or
of
the
outward
man
,
anything
whereby
I
can
bee
advantageous
to
others
;
I
must
serve
God
and
men
in
improving
of
that
.
He
that
will
not
live
to
himselfe
,
is
bound
to
serve
every
man
with
every
gift
he
hath
.
If
God
have
furnished
a
man
with
inward
gifts
,
the
graces
of
his
Spirit
.
If
a
man
have
knowledge
,
and
faith
,
or
experience
,
or
comfort
,
whatsoever
graces
of
the
Spirit
hee
hath
,
there
are
duties
appointed
,
and
a
Communion
of
Saints
exprest
,
that
men
may
be
stirred
up
to
exercise
those
graces
in
that
communion
for
the
good
of
all
the
Saints
.
Therefore
wee
are
said
to
have
knowledge
to
profit
with
.
And
gifts
to
edifie
with
.
All
that
a
man
hath
,
God
hath
given
him
for
this
end
,
that
God
may
be
glorified
by
it
:
Herein
is
my
Father
glorified
,
that
you
bring
forth
much
fruit
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
your
Father
which
is
in
heaven
.
Men
have
much
benefit
by
the
graces
of
the
Spirit
in
others
;
when
they
are
improved
as
they
ought
,
they
are
as
lights
amongst
men
in
the
world
.
Grace
when
it
is
opened
(
like
the
Box
of
oyntment
)
raiseth
a
desire
in
others
after
it
.
Grace
exercised
and
communicated
to
others
,
it
sheweth
the
amiablenesse
of
it
.
Christians
should
therefore
doe
it
,
that
they
may
make
Christianity
lovely
:
that
they
may
make
the
profession
of
Religion
amiable
to
the
world
,
that
is
by
communicating
the
graces
of
God
to
others
.
This
every
man
should
doe
,
in
his
place
,
in
his
person
,
take
all
advantages
this
way
.
And
as
it
is
good
for
others
,
so
it
is
good
for
a
mans
selfe
to
doe
thus
,
a
man
increaseth
his
owne
store
.
Liberalitie
(
we
say
)
is
the
best
husbandrie
.
There
is
no
promise
in
the
Scripture
for
hoarding
up
,
there
are
many
to
distribute
.
I
say
it
is
the
best
husbandrie
in
the
world
,
especially
in
spirituall
things
:
it
is
as
the
oyle
,
increased
in
the
pouring
out
:
like
the
loaves
,
the
more
they
were
broken
,
the
more
they
multiplied
still
.
We
see
the
hand
nourisheth
it selfe
by
administring
food
to
the
mouth
:
so
a
Christian
,
not
onely
exerciseth
,
but
increaseth
grace
in
himselfe
by
communicating
grace
to
others
.
And
what
I
say
for
spirituall
,
I
say
for
outward
things
.
If
a
man
have
wealth
,
or
honour
,
or
any
of
these
outward
things
,
and
an
opportunitie
,
he
should
imploy
them
for
others
,
that
it
may
appeare
that
hee
doth
not
live
to
himselfe
.
Hee
that
layeth
up
riches
only
for
himselfe
,
and
his
family
,
liveth
to
himselfe
.
Hee
that
followeth
his
calling
only
for
himselfe
,
and
his
family
,
liveth
to
himselfe
.
Hee
doth
that
which
a
man
out
of
Christ
would
doe
:
but
a
man
that
would
live
unto
God
,
hee
must
glorifie
God
with
his
estate
.
To
doe
good
,
and
to
distribute
,
forget
not
,
for
with
such
sacrifices
God
is
pleased
,
Heb.
13.
Charge
them
that
are
rich
in
the
world
,
that
they
bee
not
high-minded
,
but
ready
to
distribute
to
the
necessities
of
the
Saints
.
1
Tim.
3.
It
is
a
charge
laid
upon
all
,
to
glorifie
God
with
their
estates
:
with
their
Authoritie
as
they
are
Magistrates
:
as
Iob
saith
,
I
was
a
foot
to
the
lame
,
an
eye
to
the
blind
,
a
father
to
the
fatherlesse
,
a
husband
to
the
widow
:
Hee
did
all
things
for
the
good
of
others
.
All
men
are
ambassadours
sent
from
God
,
for
the
good
of
the
bodies
,
and
soules
of
others
.
Am
I
a
neighbour
,
it
is
for
the
good
of
the
body
and
soule
of
every
one
that
converseth
with
me
,
according
to
the
manifold
gifts
bestowed
upon
me
:
and
I
live
no
further
to
God
,
then
I
doe
extend
,
and
communicate
all
my
particular
gifts
to
the
good
of
others
,
both
for
soule
and
body
.
Thus
you
have
the
point
opened
,
and
pressed
,
concerning
living
to
our selves
,
as
a
marke
of
those
that
are
Christs
,
that
they
doe
not
live
to
themselves
.
I
beseech
you
(
brethren
,
)
let
this
be
the
advantage
of
Funerall
Sermons
,
that
are
preached
upon
the
occasion
of
the
death
of
our
deceased
brethren
,
to
teach
us
how
to
live
.
Let
every
man
hereafter
resolue
to
lead
a
profitable
and
fruitfull
life
:
to
doe
all
the
good
he
can
while
he
liveth
,
that
for
much
good
done
to
many
,
thankes
may
bee
given
by
many
on
his
behalfe
.
FINIS
.
THE
IMPROVEMENT
OF
TIME
;
OR
,
THE
RIGHT
VSE
OF
TIMES
SHORTNESSE
.
JOB
7.
1.
Is
there
not
an
appointed
Time
to
man
upon
Earth
?
EPHES.
5.
16.
Redeeme
the
time
,
because
the
daies
are
evill
.
LONDON
.
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
IMPROVEMENT
OF
TIME
;
OR
,
THE
RIGHT
VSE
OF
TIMES
SHORTNESSE
.
SERMON
XI
.
1
COR.
7.
29.
30.
But
this
I
say
,
brethren
,
the
time
is
short
;
It
remaineth
,
that
both
they
that
have
wives
,
be
as
though
they
had
none
:
and
they
that
weepe
,
as
though
they
wept
not
:
and
they
that
rejoyce
,
as
if
they
rejoyced
not
:
and
they
that
buy
,
as
though
they
possessed
not
:
and
they
that
use
this
world
,
as
not
abusing
it
:
for
the
fashion
of
this
world
passeth
away
.
THat
I
may
briefly
come
to
open
The
Corinths
(
as
it
seemeth
in
the
beginning
of
this
chapter
)
had
written
a
Letter
to
Saint
Paul
,
wherein
they
did
propound
to
him
divers
Cases
of
conscience
:
and
did
intreate
him
,
that
he
would
send
his
judgement
,
concerning
those
points
.
Some
five
or
six
we
may
gather
they
did
write
to
him
about
.
One
was
this
;
whether
he
thought
it
either
a
lawfull
,
or
a
fitting
thing
for
a
man
to
marrie
.
The
second
was
;
Whether
if
a
man
were
married
,
his
wife
and
he
might
not
separate
themselves
one
from
another
.
The
third
was
;
If
they
did
live
together
,
whether
it
were
lawfull
,
for
the
one
to
denie
to
the
other
matrimonall
benevolence
.
The
fourth
;
Whether
if
one
of
them
being
a
beleever
,
and
the
other
an
Infidell
,
it
were
lawfull
,
or
convenient
for
the
beleever
to
remaine
a
yoke-fellow
to
the
Infidell
.
These
and
divers
other
cases
of
conscience
,
they
intreated
Saint
Paul
to
resolve
them
in
.
Now
the
Apostle
in
the
beginning
of
this
Chapter
writeth
an
Answer
to
every
one
of
these
Questions
they
propounded
.
To
some
of
them
he
answered
thus
;
Indeed
I
cannot
give
an
absolute
determination
what
is
to
be
done
,
but
I
suppose
,
this
and
this
is
best
.
And
to
another
,
I
advise
such
a
thing
:
I
cannot
directly
determine
the
will
of
God
,
but
I
have
received
mercie
of
God
to
bee
accounted
faithfull
,
and
if
you
would
know
my
opinion
it
is
this
.
And
so
he
hee
giveth
divers
doubtfull
answers
to
their
Questions
:
only
he
telleth
them
,
this
is
fittest
for
the
oportunitie
.
When
he
hath
done
all
,
he
commeth
to
this
I
have
read
.
But
this
I
say
brethren
,
&c.
As
if
he
should
say
;
The
Questions
I
have
given
you
an
Answer
to
,
I
thinke
you
know
not
what
to
resolve
upon
,
because
I
say
only
this
is
my
counsell
,
or
this
is
my
opinion
.
But
this
I
am
peremptory
in
,
that
is
,
That
they
that
have
wives
bee
as
if
they
had
none
:
they
that
weepe
,
as
if
they
wept
not
:
and
they
that
rejoyce
,
as
if
they
rejoyced
not
,
This
,
I
doe
not
come
to
say
I
suppose
:
and
I
thinke
it
fit
,
or
I
give
my
advise
,
or
for
the
present
occasion
it
is
fit
to
beethas
.
But
brethren
,
herein
I
am
confidenr
,
and
resolute
.
that
you
should
bee
as
if
not
in
all
things
:
in
this
I
am
bold
.
This
is
the
drift
of
the
Apostle
,
that
hee
would
bring
in
one
thing
wherein
he
is
confident
,
after
the
resolution
of
of
divers
Questions
,
wherein
he
could
not
be
so
confident
.
So
then
,
the
words
I
have
read
,
containe
two
generall
things
.
First
,
the
Apostles
Preface
to
his
Exhortation
.
Secondly
,
the
Exhortation
it selfe
.
The
Preface
in
these
words
,
But
this
I
say
brethren
.
The
Exhortation
in
the
rest
of
the
words
,
The
time
is
short
,
&c.
In
the
Exhortation
there
are
likewise
three
things
that
I
would
First
,
the
ground
of
the
Exhortation
in
these
words
;
The
time
is
short
.
Secondly
the
Exhortation
it selfe
,
in
these
words
:
It
remaineth
that
they
that
have
wives
,
bee
as
though
they
had
none
:
and
they
that
weepe
,
as
if
they
wept
not
:
and
they
that
rejoyce
,
as
if
they
rejoyced
not
:
and
they
that
buy
,
as
if
they
possessed
not
:
and
they
that
use
the
world
as
not
abusing
it
.
Here
is
the
Exhortation
.
Then
the
third
thing
,
is
a
spurre
the
Apostle
addeth
to
quicken
For
the
fashion
of
this
world
passeth
away
.
The
first
generall
thing
in
the
words
,
is
the
Apostles
Preface
,
But
this
I
say
brethren
.
And
in
this
I
would
note
but
two
things
:
I
will
but
name
them
(
because
I
would
not
be
straitned
in
two
principall
points
that
I
would
gladly
open
.
)
First
here
I
would
note
:
How
confident
,
and
earnest
and
resolute
a
faithfull
minister
will
be
,
when
hee
commeth
to
a
point
that
mainly
concernes
his
people
.
In
all
other
things
the
Apostle
giveth
them
his
Answer
,
so
as
it
might
seeme
,
hee
had
not
fully
resolved
them
.
I
give
my
advise
(
saith
hee
)
and
againe
,
I
suppose
this
.
But
now
when
he
commeth
unto
the
right
use
of
the
world
,
that
it
bee
not
abused
:
and
the
thought
of
heaven
,
that
they
might
set
themselves
about
it
.
Here
he
commeth
without
ifs
and
ands
,
he
setteth
it
downe
resolutely
and
positively
.
Brethren
,
this
I
say
,
or
this
you
must
doe
.
This
is
one
thing
that
I
might
note
.
Secondly
I
might
note
;
The
compellation
,
or
terme
that
hee
giveth
them
:
Brethren
.
In
which
,
note
who
they
are
,
to
whom
Saint
Paul
giveth
the
Exhortation
.
And
it
seemeth
to
mee
,
as
if
the
Apostle
should
say
;
I
am
putting
you
now
upon
a
duty
,
that
if
I
could
not
give
you
the
terme
,
brethren
,
I
should
hope
to
prevaile
little
with
you
.
To
come
and
tell
a
young
gallant
that
is
in
the
middest
of
his
ruffe
,
and
his
jollitie
,
and
all
pleasures
:
the
fashion
of
this
world
passeth
away
,
and
I
would
have
you
use
these
things
,
as
if
you
used
them
not
:
I
know
he
would
not
receive
it
.
Or
to
come
to
an
old
soaked
worldling
,
whose
Mammon
and
pennie
is
his
god
,
whose
thoughts
runne
altogether
upon
his
wealth
:
and
to
tell
him
,
that
hee
should
use
the
world
,
as
if
hee
used
it
not
.
Or
to
come
to
another
that
is
newly
married
,
and
it
may
be
hath
made
a
Goddesse
of
his
yoake-fellow
for
a
while
,
and
tell
him
that
he
must
bee
as
if
he
were
not
married
:
I
should
have
little
hope
to
prevaile
with
these
.
But
you
are
brethren
:
and
because
brethren
you
know
the
good
things
of
God
,
you
are
acquainted
with
things
concerning
eternall
happinesse
:
therefore
as
long
as
I
can
call
you
brethren
,
I
am
bold
to
put
you
upon
the
dutie
.
So
(
brethren
)
this
is
my
Preface
to
you
.
I
shall
anon
speake
to
a
point
that
I
shall
have
little
hope
to
prevaile
with
many
in
the
Congregation
:
when
I
come
to
speake
of
the
immoderate
use
of
the
world
,
and
all
the
blessings
in
it
,
it
may
bee
both
your
eares
will
be
so
stopped
against
it
.
But
as
many
of
you
as
are
brethren
,
that
have
given
up
your selves
to
God
,
and
have
taken
him
for
your
portion
,
and
his
Word
for
your
guide
in
all
things
:
I
hope
you
will
bring
willing
and
yeelding
hearts
,
to
resolve
that
what
is
delivered
out
of
the
word
of
God
,
to
embrace
it
,
and
to
endeavour
it
,
concerning
the
course
of
your
lives
.
And
so
,
this
shall
suffice
for
the
Preface
,
because
(
as
I
said
)
I
would
not
bee
straitned
.
Now
I
come
to
the
Exhortation
.
It
remaineth
that
they
that
have
wives
,
be
as
if
they
had
none
,
&c.
First
I
will
in
briefe
open
the
I
begin
first
with
the
ground
of
the
Exhortation
.
The
time
is
the
time
is
short
:
as
if
he
should
say
:
if
a
company
,
that
are
going
out
a
long
voyage
,
should
strive
who
should
be
Master
,
&
who
be
masters-Mate
,
and
who
should
have
this
or
that
office
in
the
Ship
,
I
could
not
greatly
blame
them
.
But
when
they
are
almost
at
home
,
when
they
are
within
a
flight-shot
of
the
shoare
,
when
they
begin
to
strike
sayle
,
to
take
in
all
,
and
to
goe
themselves
out
of
the
ship
:
then
if
they
should
fall
a
quarrelling
for
places
,
and
contend
,
and
use
all
the
friends
and
meanes
they
could
make
,
it
were
a
ridiculous
thing
,
and
folly
.
So
it
is
with
us
.
Time
was
when
the
world
was
in
beginning
,
and
then
when
a
man
came
into
the
world
,
hee
might
say
,
by
the
course
of
nature
,
I
have
a
matter
of
six
,
or
seven
,
or
eight
,
or
nine
hundred
yeares
,
to
goe
on
in
my
pilgrimage
,
before
I
shall
end
my
voyage
:
and
then
if
a
man
should
bestow
a
little
time
to
thinke
with
himselfe
;
Well
,
if
I
can
live
but
to
see
my selfe
the
father
of
a
thousand
children
,
and
might
come
to
people
almost
a
whole
Countrey
,
&c.
then
I
say
,
if
a
man
should
greet
the
world
,
he
might
bee
excused
.
But
brethren
,
God
hath
cast
out
the
time
of
our
age
so
,
that
assoone
as
wee
begin
our
voyage
,
wee
are
ready
to
strike
sayle
presently
.
Wee
have
but
a
little
time
to
continue
,
and
much
worke
to
bee
done
for
another
life
:
therefore
for
us
to
stand
striving
about
wives
and
children
,
and
courtesies
:
to
cry
out
of
afflictions
,
when
we
are
ready
to
strike
sayle
,
and
even
to
goe
out
of
the
ship
into
the
harbour
,
it
is
a
meere
folly
.
These
things
are
not
worth
the
while
,
heaven
is
the
thing
we
should
looke
after
,
therefore
let
us
be
moderate
in
all
these
things
.
This
is
the
meaning
.
So
that
the
ground
of
the
Exhortation
,
affordeth
two
things
.
The
one
I
will
but
name
;
The
other
I
will
stand
upon
.
First
;
The
time
of
our
life
in
this
world
is
very
short
.
Wee
have
a
The
second
thing
(
and
that
which
Saint
Paul
mainly
intends
)
hee
that
had
a
wife
should
bee
as
if
hee
had
none
,
and
hee
that
used
the
world
,
as
if
hee
used
it
not
,
&c.
And
there
the
Lesson
that
I
note
is
this
;
That
the
serious
meditation
of
the
little
and
short
time
that
we
I
shall
not
need
to
give
you
a
better
ground
of
the
point
then
is
in
the
Text.
The
time
is
short
(
saith
he
)
the
time
is
contracted
,
you
are
ready
to
strike
sayle
:
therefore
doe
this
.
I
might
give
you
a
world
of
Scripture
to
prove
this
.
But
I
will
satisfie
my selfe
in
laying
you
downe
two
or
three
grounds
of
it
.
First
,
wee
know
,
that
all
things
that
ever
a
man
can
enjoy
in
The
second
,
and
principall
Reason
,
why
the
meditation
of
the
What
have
we
to
doe
?
I
tell
you
in
a
word
.
The
maine
and
needfull
thing
of
all
that
It
is
a
thing
that
the
Emperour
Caligula
is
laughed
at
for
,
in
all
Stories
.
There
was
a
mighty
Navie
provided
,
admirable
and
strange
,
and
all
trimmed
:
and
every
one
expected
,
that
with
it
,
the
whole
countrey
of
Greece
should
be
conquered
:
and
so
it
might
have
beene
.
But
hee
imploped
his
souldiers
to
gather
a
company
of
Cockleshells
,
and
pibles
,
and
so
sayled
home
.
Had
not
every
one
cause
to
lavgh
at
the
folly
of
this
Emperour
?
Verely
,
such
a
foole
is
every
man
,
and
so
wee
would
acknowledge
,
if
wee
would
but
weigh
this
:
God
hath
given
thee
but
thus
much
time
,
it
may
be
twenty
yeares
,
it
may
be
but
a
day
or
two
more
:
in
this
time
he
hath
furnished
thee
with
that
,
which
may
bee
a
meanes
to
conquer
heaven
it selfe
:
now
if
thou
lay
out
this
little
,
about
wife
,
or
children
,
or
to
purchase
a
little
wealth
,
or
these
things
here
below
:
is
it
not
the
greatest
folly
that
may
bee
?
Suppose
that
a
servant
hath
a
great
deale
of
worke
to
doe
,
and
knowes
that
he
must
give
an
account
to
his
Master
thereof
,
and
that
if
all
be
not
done
,
that
should
bee
done
,
he
can
never
appeare
with
comfort
before
his
Master
;
and
hee
sees
also
that
the
Sunne
drawes
low
,
and
the
day
hastneth
to
an
end
,
doe
you
thinke
that
this
servant
can
find
time
to
play
?
If
a
man
have
much
to
write
,
and
but
a
little
paper
to
write
in
,
he
must
write
small
and
thicke
,
and
close
as
ever
hee
can
.
So
it
is
with
every
one
of
us
:
I
warrant
you
there
is
not
any
soule
of
us
,
but
wee
shall
find
so
many
thousand
things
to
repent
of
,
so
many
graces
to
obtaine
,
that
wee
stand
in
need
of
:
so
many
evidences
for
heaven
to
get
,
that
yet
we
have
not
got
sealed
,
so
many
particulars
concerning
a
better
life
,
that
a
man
may
wonder
that
ever
any
one
should
find
one
halfe
day
to
intend
any
thing
else
.
Thus
you
see
the
reasons
,
why
the
serious
meditation
of
the
little
time
we
have
to
continue
below
,
should
bee
a
marvellous
meanes
to
take
us
off
from
the
world
,
and
to
put
us
upon
the
studie
,
and
thought
of
better
things
.
Well
now
,
let
me
briefly
apply
this
unto
you
;
that
so
I
may
come
to
that
I
principally
intend
.
Oh
that
we
had
learned
this
excellent
lesson
,
that
the
Apostle
You
shall
find
ever-more
in
the
Scripture
,
the
Spirit
of
God
putting
the
neglect
that
is
amongst
men
,
and
carelesnesse
of
heaven
,
If
a
man
come
to
those
that
are
not
brethren
,
as
Saint
Paul
bespeakes
the
Corinths
in
the
Text
:
they
will
say
;
It
is
true
,
it
is
a
good
point
to
be
prest
upon
a
man
that
is
in
a
consumption
,
on
one
whom
the
Doctours
have
given
over
:
to
tell
him
that
hee
cannot
continue
a
weeke
,
that
his
time
is
short
,
But
for
our
parts
wee
are
but
in
the
beginning
of
our
voyage
:
it
may
be
,
wee
are
but
twenty
yeares
old
:
we
began
but
the
other
day
to
be
furnished
with
a
stocke
:
wee
we
are
but
newly
entred
:
and
doe
you
thinke
that
we
are
striking
sayle
?
Or
another
that
hath
lived
fortie
or
fiftie
yeares
,
in
the
middest
of
a
full
trade
,
that
beginneth
to
get
something
in
the
world
:
doe
you
thinke
that
he
is
striking
sayle
?
Thus
people
put
it
off
.
Alas
!
what
is
thy
time
?
What
is
all
thy
life
?
Let
God
decide
it
:
doth
not
he
say
,
it
is
a
vapour
,
a
dreame
,
a
tale
that
is
told
,
like
a
Ship
that
sayleth
by
,
and
is
gone
,
and
that
in
the
turning
of
a
hand
almost
?
If
thou
have
no
more
time
of
life
here
,
but
only
while
a
little
sand
is
running
out
of
a
glasse
,
while
a
Ship
is
sayling
out
of
sight
,
while
a
short
tale
is
told
(
God
saith
it
is
no
more
)
wilt
thou
account
that
thy
voyage
is
yet
scarsly
begun
?
I
beseech
you
(
beloved
)
all
goe
home
,
and
often
thinke
of
this
point
.
Say
within
yourselves
:
How
long
Lord
,
am
I
like
to
continue
below
?
and
what
is
there
for
me
to
doe
before
I
goe
out
of
this
world
?
But
the
truth
is
,
men
dare
not
thinke
of
this
:
and
the
divell
laboureth
Wee
may
learne
this
point
of
wisedome
of
the
divell
himselfe
;
Hee
,
because
hee
knoweth
his
time
is
short
,
hee
is
so
much
the
fuller
of
rage
and
malice
;
and
plies
his
worke
with
so
much
the
more
eagernesse
.
Woe
bee
to
the
Inhabitants
of
the
earth
,
and
the
Sea
(
Revelat.
12.
12.
)
for
the
divell
is
gone
out
amongst
men
,
having
great
wrath
,
because
hee
knoweth
that
hee
hath
but
a
short
time
.
So
should
wee
doe
.
Thinke
with
thy selfe
:
the
seventh
Angel
will
come
ere
long
,
and
sweare
by
him
that
liveth
for
ever
and
ever
,
that
there
shall
bee
no
more
time
:
but
GOD
will
have
an
account
for
the
time
past
.
What
if
the
Angel
should
come
now
and
sweare
(
as
tenne
to
one
but
there
is
some
man
or
woman
in
this
Congregation
,
concerning
whom
GOD
hath
determined
,
that
they
shall
have
no
more
time
before
a
weeke
bee
at
an
end
)
Put
the
case
it
should
bee
any
ones
case
,
thine
or
mine
,
that
God
should
say
,
Goe
fetch
such
a
man
,
I
will
give
him
no
more
time
;
It
is
true
,
I
gave
him
some
,
but
now
his
voyage
is
at
an
end
,
his
sayle
is
strucke
:
and
then
we
shouldhave
all
to
seeke
,
no
Christ
,
no
true
faith
,
no
evidence
for
Heaven
;
when
wee
must
come
and
give
an
account
to
God
.
What
have
you
done
with
all
your
time
?
will
God
say
?
I
must
have
a
reckoning
of
it
.
And
then
commeth
in
,
Imprimis
,
so
much
time
in
drinking
,
so
much
in
revelling
,
so
much
in
dressing
my selfe
every
day
.
And
then
God
shall
say
;
Were
these
the
things
I
gave
you
time
for
?
Did
I
bestow
time
on
you
,
for
to
bee
spent
about
such
things
as
these
?
No
,
it
was
for
Heaven
.
Beloved
,
how
could
we
answer
to
these
things
?
It
is
good
and
profitable
,
seriously
to
consider
of
this
betimes
:
say
to
thy selfe
,
I
have
not
long
to
live
,
after
a
while
I
must
goe
hence
,
and
be
no
more
:
I
must
give
an
account
,
and
a
reckoning
unto
God
,
of
all
that
I
have
done
,
whether
it
bee
good
or
evill
.
But
this
is
not
the
principall
point
I
have
to
speake
of
,
therefore
I
passe
it
briefly
.
I
come
to
the
Exhortation
it
It
remaineth
that
both
they
that
have
wives
,
bee
as
though
they
had
none
;
and
they
that
weepe
,
as
if
they
wept
not
;
and
they
that
rejoyce
,
as
though
they
rejoyced
not
;
and
they
that
buy
,
as
though
they
possessed
not
;
and
they
that
use
the
world
,
as
not
abusing
it
,
&c.
In
a
word
:
I
take
the
summe
of
the
Exhortation
to
be
,
as
if
the
Brethren
;
you
are
ready
to
cast
anchor
:
trouble
not
your selves
:
bee
stedfast
;
gird
up
the
loynes
of
your
mindes
:
let
your
care
bee
greatest
for
heaven
:
as
for
these
things
that
are
here
below
,
if
you
have
wives
,
bee
as
if
you
had
none
;
thinke
,
assoone
as
you
are
ashoare
,
you
shall
have
none
:
if
you
bee
sicke
,
or
under
any
crosse
,
or
affliction
,
bee
as
though
you
wept
not
:
suppose
you
bee
as
a
fellow
that
is
faine
to
plie
the
pumpe
all
the
day
,
assoone
as
hee
is
ashoare
,
hee
is
free
:
if
you
rejoyce
,
if
you
be
in
prosperity
,
if
you
be
as
the
Master
of
the
Ship
that
hath
great
preferment
,
bee
as
if
you
rejoyced
not
:
Why
?
you
are
almost
come
ashoare
;
therefore
bee
,
as
if
not
,
in
all
these
.
I
will
briefly
open
the
meaning
of
all
these
particulars
,
and
then
put
all
into
one
point
of
instruction
,
and
so
come
further
to
applie
it
unto
you
,
as
God
shall
enable
me
.
What
therefore
is
the
meaning
?
first
,
Let
them
that
have
wives
,
bee
as
though
they
had
none
.
To
that
I
answer
;
A
man
that
hath
a
Wife
,
hath
two
things
The
first
is
,
He
hath
a
great
deale
of
joy
and
comfort
:
he
hath
a
second
selfe
,
a
loving
yoak-fellow
;
one
in
whose
Bosome
hee
can
poure
his
heart
at
any
time
:
one
that
he
can
make
partaker
of
all
his
contentments
:
one
that
is
willing
to
helpe
him
to
carry
all
his
crosses
:
so
in
a
Wife
(
supposing
her
to
be
a
good
Wife
)
hee
hath
that
comfort
that
another
knowes
not
of
.
Secondly
,
he
that
hath
a
Wife
,
hath
a
great
many
cares
that
another
hath
not
:
hee
hath
a
great
deale
of
feare
lest
hee
should
leave
her
in
distresse
:
a
great
deale
of
care
how
shee
,
and
the
children
that
are
begotten
by
him
of
her
,
should
be
provided
for
,
when
he
is
gone
:
so
that
as
Saint
Paul
saith
,
hee
cannot
but
care
for
the
things
of
the
world
,
how
he
may
give
content
to
his
wife
.
These
two
things
a
man
hath
,
that
hath
a
Wife
.
Now
,
What
is
it
to
bee
in
this
,
as
if
hee
had
no
wife
?
That
is
this
;
In
all
contentments
that
come
by
a
wife
to
use
them
as
if
hee
had
none
at
all
:
that
is
,
to
be
moderate
,
not
to
glu●…
himselfe
,
and
to
thinke
,
now
I
am
a
happy
man
,
I
need
no
more
,
God
hath
given
me
such
a
yoake-fellow
,
and
I
have
abundant
joy
in
it
.
But
to
moderate
his
heart
in
this
.
And
for
the
other
thing
,
for
care
,
and
thought
how
to
provide
for
her
and
her
children
:
to
goe
on
,
as
if
he
had
no
wife
and
children
to
provide
for
:
to
leave
all
to
God
:
to
goe
on
in
his
calling
in
obedience
to
God
,
and
let
God
doe
what
hee
will
.
And
for
matter
of
providing
food
and
rayment
,
when
hee
is
gone
,
let
him
even
carry
himselfe
,
as
if
all
the
world
were
gone
,
when
hee
is
gone
.
This
is
to
have
a
wife
,
as
if
hee
had
none
:
to
be
as
moderate
in
the
enjoying
of
the
contentments
that
come
by
his
wife
:
to
be
as
moderate
in
cares
required
for
a
Wife
,
so
moderate
in
them
,
as
if
he
had
no
wife
at
all
to
joy
in
,
or
to
take
care
for
.
For
the
second
;
They
that
weepe
,
as
if
they
wept
not
.
That
is
,
for
Paul
:
bee
as
if
not
,
in
weeping
.
That
is
,
let
the
thoughts
of
the
neerenesse
of
the
shoare
make
you
so
contented
,
as
if
there
were
no
crosse
at
all
lying
upon
you
.
For
(
I
still
follow
the
Metaphor
the
Spirit
of
God
useth
)
hee
that
is
the
poorest
man
in
the
Ship
,
hee
that
doth
nothing
but
dresse
the
sayles
,
and
(
as
I
said
before
)
plie
the
pumpe
,
and
it
may
be
is
beaten
withall
:
yet
in
the
middest
of
all
these
,
he
thinketh
,
I
shall
by
and
by
cast
Anchor
,
and
though
I
worke
hard
,
yet
one
houre
more
will
make
me
free
.
So
it
should
be
with
us
,
in
all
afflictions
,
as
if
not
:
that
is
,
Thinke
,
Death
will
come
and
end
all
,
I
am
sicke
in
body
,
I
am
crost
in
my
good
name
,
in
my
yoake-fellow
:
Well
,
Death
will
end
all
these
,
I
have
but
a
little
while
to
●…arry
in
this
world
,
and
short
things
must
not
be
tedious
.
On
the
other
side
;
Hee
that
rejoyceth
,
as
though
hee
rejoyced
not
.
And
so
for
a
man
,
to
bee
as
though
hee
possest
not
.
That
is
,
for
a
And
then
lastly
commeth
in
the
maine
of
all
the
rest
:
They
that
use
the
world
,
as
not
abusing
it
.
By
world
hee
meanes
,
all
the
good
things
of
the
world
,
all
that
I
named
before
,
and
all
that
you
can
else
thinke
of
,
Wife
,
and
children
,
prosperity
,
and
adversity
,
every
thing
on
the
right
hand
,
and
on
the
left
,
all
commeth
within
the
compasse
of
the
World
:
use
all
these
things
so
.
But
especially
hee
aymeth
at
worldly
businesses
,
the
things
wee
are
exercised
about
:
doe
them
as
not
abusing
them
,
as
not
letting
your
hearts
bee
set
too
much
upon
them
:
but
bee
temperate
and
moderate
in
all
,
that
we
may
ever
be
fit
for
that
great
service
that
God
hath
to
imploy
us
in
.
Now
,
out
of
all
these
put
together
:
the
mayne
Lesson
that
I
would
speake
of
,
is
this
;
That
the
true
servants
of
God
,
true
beleevers
:
all
the
blessings
and
This
is
the
point
I
would
open
to
you
.
That
in
wife
,
children
,
prosperity
,
crosses
,
thinke
what
you
can
,
a
beleever
must
bee
in
them
,
as
if
not
:
as
if
hee
were
not
in
that
condition
.
To
give
you
for
the
proofe
of
this
any
other
Scripture
then
my
Text
,
I
suppose
I
need
not
:
the
Apostle
Saint
Paul
(
you
see
)
layes
it
downe
in
so
many
words
.
Yet
,
for
the
better
confirmation
of
the
point
,
I
will
adde
to
that
,
two
or
three
other
plaine
places
.
Only
first
,
I
would
a
little
explaine
to
you
,
what
it
is
for
a
man
to
use
all
these
things
,
as
if
not
.
And
I
cannot
for
my
life
,
better
lay
it
open
to
you
,
then
by
To
instance
in
a
few
duties
that
I
will
but
name
.
Suppose
it
be
Oragaine
,
suppose
a
man
whose
heart
is
set
upon
Mammon
,
put
this
man
to
recreation
;
hee
may
perhaps
find
time
to
play
at
Bowles
,
or
Cards
,
or
Tables
with
a
friend
:
but
how
?
hee
cares
not
whether
hee
winnes
or
loses
:
hee
whiles
away
the
time
,
but
this
is
not
the
thing
his
heart
is
set
upon
,
that
giveth
him
contentment
:
but
that
which
his
mind
is
on
,
is
his
commodities
,
his
trade
,
his
merchandize
,
his
businesse
in
the
world
.
Iust
thus
(
beloved
)
it
must
be
with
every
true
beleever
in
the
using
of
all
the
things
of
this
life
,
that
is
,
without
care
,
without
feare
,
without
perplexitie
,
without
distraction
,
and
if
they
come
on
,
so
:
if
they
goe
,
so
:
he
must
be
pleased
if
hee
have
them
,
and
content
if
hee
want
them
:
and
howsoever
,
his
thoughts
must
bee
carried
higher
and
better
.
To
thinke
thus
.
I
am
the
servant
of
God
,
I
have
a
Calling
here
,
I
will
follow
it
in
obedience
to
God
:
I
have
a
Wife
,
I
will
use
her
as
a
wife
should
be
used
:
I
have
childred
,
I
will
have
a
care
of
their
education
.
But
I
must
not
come
to
be
distracted
,
about
my
calling
,
about
my
wife
,
and
children
,
and
servants
,
and
good
name
,
or
any
thing
that
is
here
below
.
I
am
here
to
day
,
it
may
please
God
,
I
may
bee
gone
to
morrow
:
my
hearts
desire
must
be
,
to
be
content
,
with
this
that
God
is
my
all-sufficient
portion
:
if
I
bee
in
prosperity
,
to
be
,
as
if
not
:
if
in
affliction
,
to
carry
my selfe
so
,
that
in
the
middest
of
sorrow
and
trouble
,
to
bee
as
if
God
have
freed
me
from
all
,
remembring
still
that
my
portion
is
in
another
life
.
Thus
you
have
seene
both
the
lesson
arising
from
the
Text
,
and
what
that
is
,
that
in
it
is
required
of
every
true
beleever
.
And
this
point
I
am
now
to
prove
,
and
still
I
must
use
the
compellation
of
the
Apostle
,
Brethren
,
for
as
for
others
I
have
little
hope
of
.
I
will
(
as
I
promised
)
make
it
plaine
out
of
the
Scripture
,
That
a
true
beleever
,
that
would
have
comfort
of
it
,
that
hee
is
a
true
beleever
,
must
be
,
as
if
not
in
all
the
things
of
this
world
.
There
is
one
eminent
place
for
this
purpose
,
viz.
1.
Iohn
4.
10.
Saith
the
Apostle
there
,
Love
not
the
world
,
nor
the
things
of
the
worid
:
if
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
Hence
I
argue
thus
;
Hee
as
if
not
:
for
love
is
the
great
wheele
that
setteth
all
the
faculties
aworke
:
Now
the
Spirit
of
God
doth
directly
forbid
all
Christians
to
love
the
world
,
or
the
things
of
the
world
(
as
they
doe
)
the
Scripture
absolutely
injoyneth
that
we
should
not
love
them
,
that
is
,
that
our
hearts
must
not
be
fixed
on
them
.
Another
place
you
have
likewise
in
Colloss
.
3.
1.
Set
not
your
affections
on
things
below
.
Now
(
as
I
said
before
)
if
any
man
doe
useth
it
as
if
not
:
but
so
must
every
true
beleever
,
use
the
things
of
the
world
so
,
as
that
he
must
not
set
his
affections
upon
them
.
Other
Scriptures
I
might
give
you
to
make
good
,
this
point
,
but
I
am
somewhat
afraid
to
bee
straytned
.
Two
or
three
arguments
I
will
adde
to
make
it
plaine
,
Why
every
true
beleever
must
be
,
as
if
not
,
in
all
these
things
.
First
,
because
all
the
things
in
this
world
(
which
are
contained
For
the
fashion
of
this
world
passeth
away
.
The
fashion
of
the
world
,
What
is
that
?
That
is
,
a
thing
that
is
a
shew
without
a
substance
.
Nay
,
the
word
signifieth
,
such
a
fashion
,
as
is
in
a
Comedie
,
or
stage-play
,
where
all
things
are
but
for
a
while
to
please
the
eye
:
A
man
it
may
bee
acts
the
part
of
a
King
,
that
is
no
better
then
a
begger
or
a
varlet
:
so
all
things
in
the
world
are
no
better
then
shadowes
and
empty
,
like
a
piece
of
a
stage-play
:
and
no
marvell
if
beleevers
that
know
this
use
them
,
as
not
.
Secondly
,
another
argument
why
Beleevers
must
in
all
these
Thirdly
,
the
last
and
the
maine
Argument
to
proue
that
every
must
bee
,
as
if
not
,
in
all
the
things
of
this
world
is
,
because
if
he
be
any
otherwise
in
them
,
hee
will
be
so
intangled
,
that
hee
shall
not
be
fit
for
the
service
of
God
.
And
this
third
Argument
will
be
of
the
greatest
force
to
a
true
beleever
.
For
the
other
two
,
you
will
say
,
if
they
be
none
of
mine
,
why
doe
I
meddle
with
them
?
and
if
they
be
empty
,
why
likewise
doe
I
meddle
with
them
?
But
now
thirdly
,
if
I
meddle
with
them
,
they
will
make
me
directly
that
I
shall
not
bee
a
Christian
,
they
will
hinder
me
from
the
service
of
my
God
;
this
will
make
a
beleever
of
all
things
,
to
looke
about
him
.
The
Apostle
saith
directly
,
that
none
that
warreth
intangleth
himselfe
:
that
is
thus
:
Suppose
a
man
have
received
presse-money
to
goe
a
souldier
,
will
he
be
so
madde
as
to
lay
out
his
money
upon
a
Farme
in
the
Countrey
,
when
upon
the
command
of
his
Captaine
,
upon
paine
This
shall
suffice
for
the
clearing
of
the
point
,
I
have
spent
the
more
time
in
it
,
because
I
would
faine
lay
as
good
a
foundation
as
I
might
,
that
the
Application
may
take
the
deeper
impression
in
your
hearts
.
Wee
that
live
in
the
Countrey
,
when
we
come
up
by
occasion
Bee
in
all
these
things
,
as
if
not
.
Shall
wee
all
resolve
,
as
obedient
children
to
carry
this
point
home
,
and
examine
in
deed
,
and
in
truth
,
whether
wee
be
in
these
things
,
as
if
not
.
But
alas
what
shall
I
say
?
I
remember
a
story
Thomas
Lennot
,
a
learned
English
man
,
who
reading
once
in
the
fifth
,
sixth
,
and
seventh
Chapters
of
S.
Mathews
Gospel
,
how
our
Saviour
Christ
saith
;
You
have
heard
how
it
hath
beene
said
of
old
,
you
must
doe
thus
and
thus
,
but
I
say
unto
you
,
you
must
love
your
enemies
,
pray
for
them
that
curse
you
,
doe
good
to
them
that
hate
you
,
and
persecute
you
;
and
so
hee
goeth
on
in
injoyning
such
strange
duties
to
flesh
and
bloud
.
Hee
breakes
out
;
Oh
Iesus
,
either
this
is
not
thy
Gospel
,
or
wee
are
not
Christians
.
Truly
(
beloved
)
I
would
to
God
a
Minister
might
not
have
just
cause
to
say
so
in
this
point
,
that
when
hee
commeth
,
and
reades
this
of
the
Apostle
;
It
remaines
(
brethren
)
that
hee
that
hath
a
wife
,
bee
as
if
hee
had
none
;
hee
that
useth
the
world
,
as
not
abusing
it
:
and
hee
that
buyeth
,
as
if
hee
possessed
not
,
&c.
And
must
it
be
thus
,
if
wee
meane
to
be
Christians
?
.
I
would
to
God
(
I
say
)
a
man
might
not
breake
out
,
and
say
;
Oh
Paul
,
either
thou
art
not
the
writer
of
this
,
or
wee
are
no
Christians
.
Wee
talke
and
professe
it
in
words
,
that
we
purpose
to
doe
it
:
but
if
wee
come
to
the
deed
,
and
the
truth
,
it
is
cleane
contrary
,
wee
are
not
at
all
moderate
in
the
use
of
these
things
.
In
matters
of
Heaven
,
and
in
things
that
concerne
our
everlasting
welfare
,
where
God
would
have
us
take
the
kingdome
of
heaven
with
violence
:
Where
wee
should
cry
out
as
the
Horse-leach
his
daughter
;
Give
,
give
,
and
never
say
it
is
enough
:
Wee
are
even
like
children
that
goe
to
schoole
,
that
care
not
how
little
they
have
for
their
money
.
In
hearing
,
if
the
Sermon
bee
but
halfe
an
houre
,
wee
thinke
it
enough
:
and
in
prayer
,
and
in
conference
,
a
little
will
serve
the
turne
.
Like
the
Jesuit
,
that
when
he
thought
he
had
a
revelation
,
he
cryed
out
,
Satis
Domine
,
Enough
Lord
;
I
have
revelation
enough
:
So
wee
,
in
matters
of
religion
,
Enough
Lord
.
But
turne
us
to
wives
,
to
children
,
to
clothes
,
to
honours
,
to
preferments
,
to
riches
,
to
ease
,
to
pleasures
,
and
the
like
;
there
wee
are
as
the
barren
wombe
,
that
never
saith
it
is
enough
.
Brethren
,
is
it
not
thus
?
But
me
thinkes
I
should
bring
you
some
particular
instances
to
Rachel
,
they
will
never
bee
comforted
for
their
brother
,
for
their
sister
,
for
their
children
,
&c.
What
shall
we
say
to
these
things
?
Doe
you
thinke
the
Lord
speakes
not
as
he
meaneth
?
or
that
the
Apostle
,
when
he
saith
here
absolutely
and
determinatly
,
that
thus
and
thus
you
must
doe
if
you
be
Christians
,
if
you
be
brethren
?
Shall
wee
doe
the
contrary
to
all
this
,
and
yet
thinke
that
all
will
bee
well
?
I
know
you
may
put
it
off
(
many
of
you
)
and
alledge
many
things
:
wee
have
callings
.
and
wee
must
follow
our
Callings
:
if
God
brings
me
in
imployment
,
blame
me
not
if
I
follow
it
:
And
I
know
not
how
to
live
,
if
I
doe
not
doe
thus
and
thus
.
But
be
not
deceived
,
God
is
not
mocked
.
In
a
word
therefore
,
And
so
for
matter
of
joy
:
if
a
man
have
a
little
pleasure
,
or
preferment
given
him
;
his
heart
is
so
up
,
that
hee
knowes
not
where
he
is
,
hee
is
so
transported
,
that
he
hath
cleane
forgot
himselfe
.
This
cannot
stand
,
this
is
not
to
be
,
as
if
not
:
and
therefore
I
beseech
you
in
the
feare
of
God
thinke
of
it
.
Now
if
a
man
would
know
,
how
hee
should
come
to
have
his
Get
a
good
hand-fast
of
Jesus
Christ
:
worke
out
your
salvation
,
that
you
may
know
that
you
are
beleevers
upon
good
grounds
,
and
that
you
have
the
graces
of
the
Spirit
of
God
in
you
,
in
deed
,
and
in
truth
,
that
you
are
new
creatures
.
And
then
often
thinke
of
the
rare
things
that
are
provided
for
you
in
another
life
.
What
;
to
have
God
to
bee
your
Father
,
and
Angels
your
keepers
,
to
be
children
,
to
bee
the
companions
of
Angels
.
Weigh
these
things
daily
,
and
then
you
will
be
,
as
if
not
,
in
all
these
outward
and
worldly
things
.
And
untill
thou
dost
this
:
and
thinkest
withall
of
that
I
have
formerly
said
,
that
thou
art
ready
to
strike
sayle
,
I
will
never
beleeve
that
thou
wilt
bee
,
as
if
not
.
This
is
the
second
thing
.
A
word
or
two
of
the
Third
,
and
so
I
have
done
.
And
that
is
the
Spurre
that
the
Apostle
Saint
Paul
useth
.
And
it
is
necessary
hee
should
use
such
a
spurre
,
for
it
is
a
very
hard
lesson
.
If
you
would
be
,
as
if
you
were
not
,
consider
this
;
The
fashion
of
the
world
passeth
away
.
That
is
,
it
signifieth
(
I
touched
it
before
)
such
a
fashion
as
is
on
a
stage
:
All
these
things
below
,
they
are
but
as
the
Acting
of
a
Comedie
,
as
a
Scaene
,
it
may
bee
it
is
done
in
halfe
an
houre
,
and
though
it
make
a
fine
shew
,
yet
in
truth
there
is
no
substance
in
it
.
There
is
one
,
it
is
a
fashion
:
besides
,
it
passeth
away
.
So
then
in
this
spurre
,
there
are
two
things
.
I
will
but
name
the
heads
.
First
,
That
the
things
of
this
world
(
all
,
that
I
named
before
)
are
but
a
shew
without
a
substance
;
Even
as
a
Scaene
or
Comedie
,
things
that
have
a
glorious
glittering
shew
to
the
eye
,
but
if
you
looke
in
deed
and
in
truth
upon
them
,
there
is
no
such
matter
.
That
is
one
thing
that
I
note
,
that
our
life
is
but
as
the
acting
of
a
part
in
a
Comedie
:
and
so
by
consequence
,
in
all
these
outward
things
,
thy
contentment
in
wife
,
or
children
,
or
credit
,
or
pleasures
,
thou
dost
but
act
a
glorious
part
,
it
may
be
thou
hast
a
goodly
outside
,
fine
clothes
,
rich
apparell
,
an
outward
representation
of
comfort
,
but
looke
thorow
them
,
and
there
is
no
such
matter
.
But
the
second
thing
which
I
rather
would
presse
,
is
,
that
it
is
suddenly
gone
;
it
passeth
away
,
saith
the
Apostle
.
As
a
man
hath
but
a
little
time
to
tarry
in
the
world
,
so
all
the
things
hee
enjoyeth
in
the
world
,
are
wondrous
inconstant
.
That
looke
as
it
is
in
a
Play
,
hee
that
now
acts
the
part
of
a
King
,
it
may
be
next
,
he
may
act
the
part
of
a
Begger
:
or
as
it
is
with
some
of
your
delicate
fashions
,
that
while
you
are
speaking
of
them
,
the
fashion
is
spoyled
.
Even
so
,
the
fashion
of
this
world
it
will
not
continue
.
That
is
the
summe
of
that
I
desire
you
to
take
notice
of
:
that
if
you
will
not
be
perswaded
by
me
,
or
by
the
Spirit
of
God
in
his
unworthy
minister
,
to
use
the
things
of
this
world
moderately
,
and
to
carry
your selves
as
you
ought
in
crosses
and
afflictions
:
yet
know
this
,
that
the
fashion
of
these
things
will
shortly
be
spoyled
.
And
if
they
be
all
so
unconstant
,
what
a
foole
art
thou
to
set
thy
heart
upon
them
?
Wee
may
learne
this
wisedome
from
the
foolery
of
our
English
Nation
,
esteemed
now
the
idlest
people
of
the
world
for
changing
their
fashion
.
They
will
never
make
clothes
twice
of
one
fashion
,
but
one
gowne
of
this
fashion
,
and
another
of
that
,
and
though
he
bee
never
so
good
a
Taylour
that
makes
it
,
yet
hee
must
make
no
more
of
the
same
fashion
,
but
the
next
Terme
,
they
will
cometo
another
.
Learne
,
I
say
,
this
wisedome
from
that
foolery
:
Now
,
the
Lord
giveth
thee
comfort
in
thy
wife
,
set
not
thy
heart
too
much
upon
her
,
the
next
Terme
the
fashion
may
change
:
Now
,
thou
art
rich
,
let
not
thy
heart
dote
upon
thy
riches
,
it
is
but
a
fashion
,
a
shew
,
it
passeth
away
,
to
morrow
thou
maist
bee
a
begger
:
to
day
a
man
,
to
morrow
none
.
But
if
thou
wouldest
keepe
the
fashion
,
get
the
fashion
of
grace
,
get
a
right
to
heaven
,
an
interest
in
God
,
and
be
content
(
in
Gods
name
)
to
follow
his
fashion
.
If
the
fashion
that
God
will
have
thee
be
in
,
be
to
be
an
humble
dejected
man
,
be
content
with
that
fashion
:
if
anon
he
will
have
thee
on
the
toppe
of
the
wheele
of
prosperitie
,
thanke
God
for
it
,
take
heed
of
abusing
the
things
thou
enjoyest
.
Remember
the
things
of
this
life
are
inconstant
things
;
as
a
flower
,
as
a
nosegay
,
that
seemeth
as
a
dainty
fine
thing
,
but
while
we
are
smelling
at
it
,
and
praising
it
,
it
withereth
away
:
so
is
it
with
all
these
things
.
I
would
I
could
tell
how
to
speake
home
to
your
soules
:
and
yet
I
know
that
little
I
have
spoken
,
if
it
be
entertained
with
faith
,
if
you
beleeve
this
to
be
the
truth
of
God
,
not
as
the
speech
that
a
man
makes
to
you
,
but
as
the
speech
of
Saint
Paul
,
an
Apostle
of
Christ
,
that
sets
it
downe
by
the
direction
of
God
,
that
it
is
thus
:
I
say
,
if
you
lay
downe
this
as
a
truth
that
comes
from
God
,
and
seriously
thinke
with
your selves
;
I
have
but
a
little
time
to
tarry
here
below
,
and
when
I
am
out
of
the
world
,
I
shall
live
for
ever
in
heaven
or
in
hell
:
while
I
doe
enjoy
the
things
of
this
world
,
God
will
have
me
to
be
,
as
if
not
,
in
them
:
and
there
is
good
reason
why
,
they
are
shewes
,
and
not
substances
:
Grace
and
the
favour
FINIS
.
SECVRITIE
SVRPRIZED
;
OR
,
THE
DESTRVCTION
OF
THE
CARELESSE
.
JOB
18.
10.
The
snare
is
laid
for
him
in
the
ground
,
and
a
trappe
for
him
in
the
way
.
HEB.
2.
3.
How
shall
wee
escape
,
if
wee
neglect
so
great
salvation
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
SECVRITIE
SVRPRIZED
;
OR
,
THE
DESTRVCTION
OF
THE
CARELESSE
.
SERMON
XII
.
1
THESSAL
.
5.
3.
For
when
they
shall
say
,
peace
,
and
safetie
:
then
sudden
destruction
commeth
upon
them
,
as
travaile
upon
a
woman
with
child
,
and
they
shall
not
escape
.
IN
the
latter
part
of
the
Chapter
going
In
the
beginning
of
this
Chapter
,
hee
prevents
an
objection
that
some
might
make
.
For
,
having
fallen
upon
the
discourse
of
the
Resurrection
,
hee
well
knew
the
curiositie
of
mans
nature
,
that
leaves
those
things
that
are
most
profitable
,
to
enquire
after
such
things
that
God
hath
hid
,
and
therfore
some
men
might
say
;
Since
there
shall
be
such
a
time
,
and
such
a
change
;
when
will
those
times
and
seasons
be
?
When
shall
that
great
day
of
the
Resurrection
come
,
when
all
shall
bee
brought
together
?
Of
the
times
and
seasons
brethren
(
saith
the
Apostle
)
yee
have
no
need
that
I
write
unto
you
,
verse
1.
As
if
hee
should
say
:
this
is
no
needfull
,
no
necessarie
thing
for
you
to
enquire
into
,
or
for
mee
to
tell
you
:
rather
let
us
fall
upon
those
things
that
are
necessarie
and
usefull
;
for
neither
you
,
nor
I
,
can
tell
the
particular
time
when
that
shall
be
:
yet
know
this
,
that
very
suddenly
such
a
time
shall
come
,
and
that
when
the
world
least
thinkes
of
it
.
The
suddennesse
hereof
,
he
setteth
downe
by
a
twofold
comparison
.
First
,
by
the
comming
of
a
thiefe
in
the
night
:
Your selves
know
perfectly
,
that
the
day
of
the
Lord
so
commeth
,
as
a
theefe
in
the
nigh●…
,
verse
2.
Secondly
,
by
the
travaile
that
commeth
upon
a
woman
with
child
:
When
they
shall
say
,
peace
,
and
safety
,
then
sudden
destruction
commeth
upon
them
,
as
travaile
upon
a
woman
with
child
,
and
they
shall
not
escape
.
This
latter
,
is
that
I
have
made
choyce
of
at
this
time
for
my
Text.
A
little
for
the
explanation
of
the
words
;
When
they
shall
say
,
peace
,
and
safety
.
The
Apostle
intendeth
no●…
to
condemne
,
either
the
speaking
of
peace
to
the
children
of
peace
:
cry
peace
to
themselves
,
whom
God
denounceth
warre
against
:
Men
that
goe
on
in
a
course
of
sinning
,
and
in
securitie
,
and
yet
will
perswade
themselves
,
that
all
shall
be
well
with
them
in
the
end
;
these
are
the
men
upon
whom
Death
shall
come
thus
suddenly
,
and
upon
whom
the
Judgement
day
shall
come
thus
unexpected
.
When
they
shall
say
,
peace
,
and
safety
;
that
is
,
when
they
are
living
in
their
sinnes
,
walking
on
in
their
rebellions
against
God
,
and
shall
yet
be
flattering
themselves
,
that
it
shall
bee
well
with
them
notwithstanding
this
,
then
shall
Judgement
come
upon
them
,
then
sudden
destruction
commeth
.
By
destruction
here
,
he
meaneth
not
,
the
destruction
of
the
body
It
were
happy
for
wicked
and
ungodly
men
,
if
there
should
be
such
a
destruction
of
their
beeing
,
as
that
they
should
cease
to
bee
any
more
:
for
then
this
body
,
the
members
whereof
have
beene
the
servants
of
sinne
,
should
not
be
tormented
in
Hell
:
and
then
this
Soule
of
theirs
,
that
hath
set
all
the
body
on
worke
in
the
service
of
sinne
,
it
should
not
be
sensible
of
that
anguish
that
shall
cause
gnashing
of
teeth
.
It
were
well
(
I
say
)
for
them
if
there
should
be
such
a
destruction
:
it
is
that
which
if
they
might
have
their
desire
,
they
would
wish
above
all
things
in
the
world
.
But
it
will
not
bee
such
a
destruction
,
it
shall
bee
worse
with
them
.
It
shall
only
be
the
destruction
of
their
joy
,
and
comfort
,
of
all
their
contentments
,
of
all
those
things
wherein
they
solaced
,
and
flattered
themselves
upon
earth
:
all
these
things
shall
bee
destroyed
.
Their
riches
that
fed
their
lusts
shall
be
destroyed
:
and
their
company
that
incouraged
them
in
sinne
,
shall
bee
destroyed
:
and
all
things
wherein
they
have
delighted
themselves
here
upon
earth
shall
be
destroyed
:
the
whole
earth
shall
bee
burnt
with
fire
before
them
.
And
beside
this
,
that
same
chearefulnesse
of
spirrit
,
and
that
free
disposition
,
whereby
they
incouraged
themselves
in
the
wayes
of
their
pride
,
or
whatsoever
else
it
was
,
that
made
them
seeme
some
body
on
earth
;
all
this
shall
cease
,
and
faile
them
,
and
forsake
them
.
There
shall
be
no
mirth
,
no
wisedome
,
no
courage
,
no
friends
,
no
wealth
,
no
houses
,
no
apparell
,
nothing
to
pride
and
delight
themselves
in
,
there
shall
be
an
utter
destruction
of
all
these
things
.
Then
shall
destruction
come
upon
them
.
As
paine
upon
a
woman
with
child
.
This
sheweth
the
manner
,
the
destruction
that
shall
come
upon
them
.
It
shall
be
first
,
a
sudden
destruction
:
it
shall
not
give
them
warning
,
either
of
the
time
or
place
:
as
it
falleth
out
with
a
woman
with
child
,
her
travell
may
come
upon
her
,
in
the
street
,
at
the
table
,
when
shee
is
talking
,
&c.
So
shall
destruction
come
suddenly
upon
them
,
they
shall
have
no
more
warning
then
these
generall
warnings
,
that
they
have
in
the
preaching
of
the
Word
.
Secondly
,
it
shall
bee
a
painfull
destruction
,
full
of
miserie
and
And
then
thirdly
;
It
shall
bee
an
inevitable
destruction
,
such
a
So
then
the
meaning
of
the
words
are
,
as
if
the
Apostle
should
have
said
;
When
wicked
and
ungodly
men
,
in
a
course
of
sinne
shall
crie
peace
to
themselves
,
and
flatter
themselves
in
their
rebellious
courses
,
then
shall
a
sudden
,
a
painfull
,
an
inevitable
destruction
,
of
all
their
comfort
of
all
their
props
,
and
hopes
,
and
helpes
,
fall
upon
them
.
In
the
words
,
you
have
a
twofold
description
.
First
of
the
state
and
condition
of
the
men
of
the
world
,
when
Christ
shall
come
to
Iudgement
.
Hee
shall
find
all
the
world
at
rest
.
As
the
Angell
that
stood
among
the
myrtle
trees
,
spake
in
the
1
Zachar.
11.
Wee
have
walked
to
and
fro
through
the
earth
:
and
behold
all
the
earth
sitteth
still
,
and
is
at
rest
.
Hee
shall
find
all
the
men
of
the
world
in
peace
:
every
man
applauding
himselfe
in
some
vaine
conceit
,
in
some
hope
and
confidence
or
other
.
They
shall
cry
peace
.
Secondly
,
here
is
the
consequent
that
followeth
upon
the
Then
shall
destruction
come
upon
them
.
And
that
destruction
is
farther
described
and
amplified
by
a
comparison
taken
from
a
woman
with
childe
,
to
declare
the
suddainnesse
,
the
painfulnesse
,
the
unavoidablenesse
of
it
.
Thus
you
have
the
opening
of
the
words
.
Let
us
now
come
to
the
points
of
instruction
that
may
be
raised
hence
.
First
,
here
you
may
see
,
and
he
that
runnes
may
read
it
,
that
They
are
most
secure
,
that
are
in
least
safetie
.
A
man
is
in
the
greatest
danger
,
when
he
is
in
the
greatest
securitie
.
This
is
the
very
thing
that
the
holy
Ghost
would
have
us
to
take
notice
of
here
:
At
that
very
time
,
not
before
that
time
,
they
shall
crie
peace
:
Nor
after
the
time
,
when
they
had
done
it
,
and
repented
of
it
:
But
just
at
the
very
time
,
when
they
are
in
the
middest
of
their
sinnes
,
applauding
of
their
owne
estate
,
living
under
the
power
and
guilt
of
sinne
,
then
commeth
destruction
upon
them
,
and
they
shall
not
escape
.
Thus
farre
the
text
.
That
we
may
make
the
point
cleare
,
before
wee
come
to
prove
it
,
give
me
leave
,
first
briefly
to
tell
you
what
wee
meane
by
that
securitie
,
which
is
upon
men
even
in
their
chiefest
dangers
.
Know
therefore
,
that
there
is
a
twofold
securitie
;
-
A
holy
,
spirituall
-
A
sinfull
,
carnall
securitie
.
There
is
first
,
a
holy
and
spirituall
securitie
(
and
that
even
in
Feare
not
(
saith
he
in
one
place
.
)
And
againe
,
Trust
in
the
Lord
.
The
Scripture
is
full
in
a
calling
for
such
securitie
as
this
;
that
men
should
lay
aside
all
those
carking
,
and
distracting
cares
,
when
once
they
are
in
the
Covenant
of
grace
,
that
now
they
should
mind
nothing
but
duty
,
and
not
bee
troubled
about
successe
.
For
(
my
brethren
)
it
is
such
a
security
as
makes
a
man
not
to
I
laid
mee
downe
in
rest
and
peace
,
for
the
Lord
keepeth
mee
in
safetie
.
This
is
that
which
the
Lord
commanded
the
people
of
Israel
to
doe
;
Isa.
26.
20.
Come
my
people
,
enter
thou
into
thy
chamber
,
and
shut
thy
dores
about
thee
,
hide
thy selfe
,
&c.
Hee
would
have
them
secure
themselves
under
his
protection
,
and
in
his
ordinances
.
This
is
such
a
securitie
,
as
draweth
men
neerer
to
God
,
bringeth
them
to
further
acquaintance
with
God
,
keepeth
them
in
a
constant
communion
with
God
,
causeth
them
to
walke
in
Gods
presence
,
&c.
This
is
a
good
security
.
But
then
secondly
,
there
is
a
sinfull
carnall
security
;
that
is
,
First
then
,
wee
will
make
it
appeare
,
that
it
is
an
infallible
signe
You
shall
see
this
in
instances
and
examples
.
See
it
in
particular
persons
:
and
in
States
and
Kingdomes
,
and
you
shall
generally
find
it
,
that
before
the
destroying
judgement
crying
of
peace
upon
a
false
ground
.
See
it
in
Agag
;
1
Sam.
15.
13.
The
bitternesse
of
death
is
past
.
But
was
it
past
?
Nay
,
at
that
very
time
,
the
bitternesse
of
death
was
Agag
was
hewen
in
pieces
before
the
Lord
in
Gilgall
.
Yee
have
Belshazzar
in
Dan.
5.
wondrous
secure
,
carrowsing
,
quaf●…ing
in
the
holy
vessels
that
were
taken
out
of
the
Temple
of
the
house
of
God
which
was
at
Ierusalem
,
amongst
his
Princes
and
Nobles
,
his
Wives
and
his
Concubines
,
as
if
there
would
be
no
change
of
his
estate
,
and
translation
of
his
Empire
.
But
what
?
was
it
so
?
Nay
,
at
that
very
time
,
the
very
same
houre
(
saith
the
text
,
verse
5.
)
came
forth
fingers
of
a
mans
hand
,
and
wrote
upon
the
plaister
of
the
wall
of
the
Kings
pallace
,
Mene
,
Mene
,
Tekell
,
Vpharsin
.
Thou
art
laid
in
the
ballance
,
and
art
found
too
light
,
thy
kingdome
is
divided
,
and
given
to
the
Medes
and
Persians
:
and
immediatly
,
In
that
very
night
(
vers.
30.
)
was
Belshazzar
king
of
the
Caldeans
slaine
;
hee
was
tooke
away
from
all
his
comfort
and
jollity
.
See
t●…is
in
the
Rich
man
,
Luke
12.
19.
Soule
,
soule
(
saith
he
)
take
thine
ease
,
eate
,
drinke
,
and
bee
merry
:
and
why
so
?
was
it
because
his
soule
indeed
was
washed
in
the
bloud
of
Christ
?
Nothing
lesse
.
But
,
take
thine
ease
,
thou
hast
goods
laid
up
for
many
yeares
,
thou
art
well
provided
against
a
hard
Winter
,
against
a
deare
yeare
,
now
take
thine
ease
.
Well
,
what
of
this
?
had
his
soule
any
whit
the
more
ease
?
had
he
many
yeares
to
enjoy
that
which
hee
had
laid
up
for
many
yeares
?
Nay
,
marke
the
answer
of
God
(
verse
20.
)
Thou
foole
,
this
night
thy
soule
shall
bee
taken
from
thee
;
then
whose
shall
those
things
bee
,
that
thou
hast
provided
?
It
is
ordinary
(
as
Iob
noteth
of
worldly
men
)
thus
to
flatter
themselves
:
They
spend
their
dayes
in
wealth
,
and
in
a
moment
got
downe
to
the
grave
.
They
spend
their
daies
in
wealth
:
this
is
that
they
resolve
upon
while
they
live
upon
earth
,
they
will
bee
merry
,
and
enjoy
their
wealth
,
and
worldly
contentments
to
the
height
,
and
want
nothing
,
but
in
a
moment
,
while
they
are
in
the
middest
of
these
thoughts
of
raising
a
happinesse
to
themselves
out
of
their
worldly
estate
,
in
the
middest
of
these
thoughts
they
goe
downe
to
the
grave
.
So
it
is
also
in
Nations
and
States
.
See
it
in
two
particulars
in
Gomorrah
;
They
were
eating
and
drinking
,
and
building
,
and
pla●…ing
,
and
marrying
,
and
giving
in
marriage
,
till
the
flood
came
upon
the
one
,
and
fire
and
brimstone
upon
the
other
,
till
sudden
destruction
came
upon
both
,
according
to
my
Text.
Yee
shall
have
Jerusalem
in
the
same
case
.
Their
Prophets
are
flattering
them
,
and
crying
,
peace
,
peace
,
as
Ieremy
tells
them
,
Chap.
6.
14
,
15.
They
heale
the
hurt
of
the
daughter
of
my
people
slightly
,
saying
,
peace
,
peace
,
when
there
is
no
peace
.
Were
they
ashamed
when
they
had
committed
abomination
?
Nay
,
they
were
not
ashamed
,
neither
could
they
blush
:
therefore
they
shall
fall
among
men
that
fall
,
at
the
time
that
I
visit
them
,
they
shall
bee
cast
downe
,
saith
the
Lord
.
Marke
;
The
Prophets
cry
peace
;
It
had
beene
well
done
of
the
Prophets
to
cry
peace
to
those
Israelites
,
that
in
truth
were
at
peace
with
God
:
but
they
cry
peace
to
them
,
to
whom
there
was
no
peace
.
What
then
?
Did
the
people
reforme
?
did
this
make
those
that
before
were
rebellious
against
God
,
come
in
,
and
accept
of
the
conditions
of
peace
,
and
forsake
their
sinnes
,
and
turne
to
God
?
No
such
matter
,
nay
though
their
sinnes
were
reproved
by
Ieremiah
,
and
other
faithfull
Prophets
,
yet
they
were
not
ashamed
,
when
they
had
committed
abomination
,
and
they
could
not
blush
;
they
stood
it
out
,
they
remained
in
their
impenitency
.
Well
;
what
of
this
?
Therefore
(
saith
the
Lord
)
they
shall
fall
amongst
them
that
fall
,
in
that
day
,
at
that
time
,
they
shall
be
destroyed
,
they
shall
bee
cast
downe
,
they
shall
cease
to
be
a
people
;
at
least
,
they
shall
cease
to
be
men
prevailing
above
other
people
.
In
the
first
of
Zephaniah
,
vers.
12.
yee
have
the
Lord
saying
he
will
visit
Ierusalem
with
lights
,
and
search
it
with
candles
.
What
to
doe
?
to
find
out
the
men
that
are
frozen
on
their
dregges
,
that
are
settled
on
their
lees
;
that
say
in
their
heart
,
the
Lord
will
not
doe
good
,
neither
will
hee
doe
evill
.
Why
will
the
Lord
visit
Ierusalem
with
lights
,
to
find
out
these
men
?
Hee
meeteth
with
the
conceit
,
that
such
men
as
these
have
,
they
thinke
(
as
the
Atheists
in
Iob
)
that
God
is
circled
in
the
clouds
,
and
seeth
not
the
things
below
,
or
as
those
in
this
Prophesie
of
Zephanie
,
that
said
,
The
Lord
sees
not
;
neither
doth
hee
regard
.
Why
doth
he
not
so
?
Because
hee
wants
light
.
Well
then
(
saith
the
Lord
)
I
will
bring
candles
to
see
with
,
and
visit
Ierusalem
with
lights
:
and
whosoever
hee
spies
out
amongst
all
the
sinners
in
Israel
,
hee
will
be
sure
to
meet
with
those
that
say
,
The
Lord
sees
not
;
that
are
settled
on
their
dregges
,
that
secure
themselves
under
false
perswasions
,
they
shall
not
escape
his
wrath
;
Gods
greatest
quarrell
is
against
those
men
that
flatter
themselves
,
as
if
God
did
not
take
notice
of
their
sinnes
,
hee
will
surely
punish
those
:
it
is
for
their
sakes
,
why
hee
will
bring
candles
to
search
Ierusalem
with
.
It
was
so
with
Babylon
,
in
Isa.
47.
8.
9.
The
Lord
observeth
I
am
(
saith
shee
)
a
Queene
,
I
sit
as
a
Lady
,
I
shall
neither
see
losse
of
children
,
nor
widowhood
.
Marke
now
what
God
saith
,
Heare
now
this
,
thou
that
art
given
to
pleasures
,
and
dwellest
carelesly
,
both
these
shall
come
upon
thee
,
losse
of
children
,
and
widowhood
;
all
thy
props
,
and
all
thy
staies
shall
bee
taken
from
thee
,
yea
,
and
that
in
one
day
,
in
a
moment
,
when
thou
least
thinkest
of
it
,
suddenly
thou
shalt
be
husbandlesse
,
and
childlesse
.
Nay
,
it
is
that
which
the
Lord
speakes
of
Romish
Babylon
in
the
18
Revel.
7.
Shee
had
heard
of
the
pride
and
boasting
of
old
I
sit
as
a
Queene
(
saith
shee
too
)
and
am
no
widow
,
and
shall
see
no
sorrow
:
shee
stands
upon
her
outward
pompe
and
glory
,
as
worldly-minded
men
doe
(
specialally
when
they
come
to
greatnesse
and
eminencie
.
)
Well
,
what
will
the
Lord
doe
?
Therefore
(
verse
8.
)
shall
her
plagues
come
in
one
day
,
death
,
and
mourning
,
and
famine
,
and
shee
shall
bee
utterly
burnt
with
fire
,
for
strong
is
the
Lord
God
who
judgeth
her
.
Thou
saist
I
sit
as
a
Lady
,
I
shall
see
no
change
.
Well
saith
the
Lord
,
it
shall
be
indeed
a
famous
Church
for
something
,
even
for
such
judgements
as
shall
fall
upon
it
,
aboveall
other
places
:
there
shall
bee
famine
,
and
death
,
and
burning
:
Yea
,
and
it
shall
be
done
,
when
all
outward
meanes
that
should
bring
this
to
passe
,
seeme
to
faile
,
and
when
Babylon
shall
seeme
to
advance
her selfe
like
a
Queene
above
all
other
Churches
,
when
there
is
nothing
but
strength
,
and
might
on
her
side
,
then
shall
God
doe
it
,
for
strong
is
the
Lord
that
judgeth
her
.
Hee
bringeth
in
this
(
strong
is
the
Lord
)
to
answer
an
objection
.
It
shall
bee
done
for
the
Church
,
even
then
when
the
advers
partie
thriveth
most
then
when
it
may
be
seene
to
be
Gods
owne
worke
:
then
when
〈◊〉
〈◊〉
off
from
selfe-confidence
:
then
when
men
have
no●…
〈◊〉
〈◊〉
eyes
on
,
but
God
,
then
will
God
doe
this
for
his
〈◊〉
〈◊〉
saith
plainly
,
that
Babylon
shall
be
burnt
with
fire
,
and
at
〈◊〉
a
time
,
when
it
appeares
that
it
cannot
be
done
,
except
hee
put
his
strength
to
the
worke
.
Thus
yee
see
the
securitie
of
a
People
or
Nation
,
or
Kingdome
,
it
is
an
infallible
signe
of
judgement
falling
upon
it
.
And
it
must
be
so
,
and
there
is
great
reason
for
it
.
If
we
either
First
looke
to
the
causes
.
Whence
is
it
that
men
,
that
are
not
at
peace
with
God
,
yet
flatter
themselves
that
they
shall
doe
Did
men
beleeve
the
word
of
God
,
that
every
threatning
that
goeth
out
of
the
mouth
of
God
,
against
any
particular
sinne
,
should
certainly
fall
upon
the
head
of
the
sinner
,
durst
they
goe
on
in
a
course
of
sinning
against
God
?
Durst
they
adde
drunkennesse
to
thirst
?
one
wickednesse
to
another
?
No
certainly
.
In
that
measure
a
man
hath
faith
;
in
that
measure
he
feareth
God
and
his
judgements
that
hee
hath
threatned
.
See
it
in
Noah
,
Heb.
11.
By
faith
Noah
being
warned
of
God
,
moved
with
feare
,
prepared
an
Arke
.
Hee
beleeved
that
God
was
faithfull
,
that
had
threatned
a
judgement
upon
the
world
:
he
beleeved
the
word
of
God
,
that
commanded
him
to
provide
an
Arke
for
the
safetie
of
him
and
his
house
,
and
therefore
hee
feared
the
Deluge
to
come
,
and
prepared
an
Arke
.
So
likewise
Iosiah
,
when
he
read
the
booke
of
the
Law
,
and
saw
what
was
threatned
against
the
sinnes
of
the
people
,
his
heart
melted
within
him
:
and
why
?
because
hee
beleeved
that
this
was
the
word
of
God
,
he
beleeved
that
God
would
be
as
true
as
his
Word
,
therefore
his
heart
melted
within
him
,
at
the
sight
of
those
sinnes
,
wherein
the
people
had
continued
so
long
a
time
.
Nay
,
it
is
made
a
description
of
a
beleever
in
Isa.
61.
That
he
is
one
that
trembleth
at
Gods
word
.
On
the
other
side
:
what
is
the
An
unbeleeving
heart
departs
from
the
living
God
.
And
when
If
I
goe
(
saith
David
)
to
the
uttermost
parts
of
the
earth
,
thou
art
there
:
if
I
goe
into
the
deepe
,
thou
art
there
.
And
how
there
?
Not
only
as
an
observer
,
but
as
a
punisher
;
that
is
,
when
men
come
to
this
point
,
to
flie
from
God
:
Now
,
unbeleefe
is
a
drawing
of
the
soule
from
God
to
the
creature
,
therefore
it
provokes
God
,
for
it
sets
up
an
Idoll
in
the
heart
of
man
,
and
Idolatrie
exceedingly
provokes
God
,
and
therefore
he
bringeth
judgements
upon
it
.
Beside
that
,
marke
the
threatning
of
the
Word
against
this
,
Deut.
29.
When
a
man
heareth
the
words
of
this
curse
,
and
blesseth
himselfe
,
and
saith
,
I
shall
have
peace
,
though
I
walke
in
the
stubbornnesse
of
my
owne
heart
,
the
Lord
will
not
spare
that
man
,
but
the
anger
of
the
Lord
,
and
his
jealousie
shall
smoake
against
him
,
and
all
the
plagues
that
are
written
in
this
booke
,
shall
be
heaped
on
him
.
When
is
that
?
when
is
the
time
that
the
wrath
of
God
shall
smoake
?
At
that
very
time
and
instant
,
when
he
flattereth
himselfe
with
his
vaine
conceits
,
that
he
shall
have
peace
though
God
threaten
judgement
,
then
at
that
very
instant
,
the
wrath
of
God
shall
fall
upon
such
a
man
.
In
this
manner
did
God
deale
with
the
Israelites
,
in
Isa.
6.
9
,
10.
Make
the
heart
of
this
people
fat
,
make
their
eares
heavy
:
and
why
so
?
that
they
may
see
,
and
not
perceive
;
that
they
may
heare
,
and
not
understand
;
lest
they
should
be
converted
,
and
I
should
heale
them
.
How
long
shall
this
be
?
(
saith
the
Prophet
)
till
the
Cities
be
wasted
without
inhabitant
,
and
the
houses
without
man
,
and
the
land
be
utterly
desolate
.
When
God
giveth
over
a
people
to
bee
regardlesse
in
hearing
the
Word
,
that
they
heare
and
doe
not
hearken
,
they
heare
and
doe
not
regard
,
they
doe
not
conforme
and
reforme
,
according
to
the
doctrine
delivered
,
then
God
intendeth
to
sweepe
them
away
by
judgement
,
that
they
may
be
utterly
left
desolate
,
as
the
Text
saith
.
You
see
then
it
must
needs
be
a
grievous
fore-runner
of
a
judgement
upon
a
place
,
or
Citie
or
people
or
nation
,
when
they
remaine
impenitent
in
their
sinnes
,
and
yet
crie
peace
.
Againe
secondly
;
If
you
marke
the
concommitants
,
what
accompanies
God
in
all
his
Attributes
is
slighted
.
His
power
,
his
wisedome
,
his
justice
,
his
truth
is
slighted
:
yea
,
his
mercy
,
and
patience
,
and
Wherfore
do
men
harden
themselves
against
exhortations
to
repentance
,
but
because
they
presume
upon
the
continuance
of
Gods
long-suffering
toward
them
?
Marke
how
the
Lord
takes
notice
Rom.
2.
4.
The
forbearance
,
and
long-snffering
,
the
goodnesse
,
and
mercy
of
God
,
should
lead
thee
to
repentance
;
and
therefore
God
hath
for
bore
thee
all
this
while
,
that
he
might
bring
thee
to
repentance
.
But
what
if
hee
doe
not
?
Thou
after
thy
hardnesse
,
and
impenitent
heart
,
heapest
up
as
a
treasure
to
thy selfe
,
wrath
against
the
day
of
wrath
.
What
day
is
that
?
The
day
of
the
revelation
of
the
righteous
judgement
of
God
.
As
if
hee
should
say
;
Now
you
obscure
Gods
justice
and
righteousnesse
from
others
,
and
from
your selves
:
Well
,
God
therefore
will
take
a
time
to
declare
his
righteous
judgement
,
for
that
purpose
God
hath
a
day
of
wrath
;
and
thy
daily
going
on
in
sinne
,
against
the
long-suffering
,
and
patience
of
God
,
it
doth
but
adde
wrath
to
that
day
.
Thus
it
is
when
God
hath
borne
with
a
man
his
owne
selfe
.
So
it
is
likewise
when
God
warneth
a
man
by
his
patience
toward
others
.
What
hardneth
men
in
securitie
?
Doe
wee
not
see
God
hath
beene
mercifull
to
many
sinners
,
why
may
he
not
be
so
to
me
too
?
Hee
gave
them
repentance
after
many
sins
committed
,
why
may
he
not
doe
so
to
me
?
Marke
what
Solomon
saith
,
Eccles.
8.
11.
Because
sentence
against
an
evill
doer
,
or
an
evill
worke
,
is
not
executed
speedily
,
therefore
the
heart
of
the
sonnes
of
men
,
is
set
in
them
to
doe
evill
.
This
they
purpose
,
they
resolve
upon
,
they
venture
up
on
:
God
hath
beene
thus
and
thus
to
others
,
patient
and
long-suffering
,
and
why
may
hee
not
be
so
to
them
?
Well
yet
I
know
(
saith
Solomon
)
that
it
shall
not
goe
well
with
them
in
the
end
,
neither
shall
the
wicked
prolong
his
dayes
;
Why
?
because
he
feareth
not
before
God
.
They
are
not
awakened
by
the
example
of
his
judgements
on
others
,
they
are
not
allured
by
his
patience
and
long-suffering
:
it
doth
not
make
them
to
feare
him
:
therefore
it
shall
not
goe
well
with
them
in
the
end
.
Thirdly
,
Looke
to
the
end
,
what
the
consequence
of
this
carnal
Gen.
15.
16.
The
iniquitie
of
the
Amorites
,
is
not
yet
full
.
They
were
a
sinfull
people
at
that
time
:
but
the
neerer
they
came
to
that
fulnesse
,
and
stint
,
and
limitation
that
God
intended
to
be
the
immediate
fore-runner
of
the
judgement
,
the
faster
judgement
hastned
upon
them
.
So
for
particular
persons
,
there
is
a
certaine
stint
limited
(
Let
every
man
looke
to
it
.
)
The
adding
of
one
sinne
more
,
may
be
thy
uttermost
stint
,
that
shall
bring
the
last
stroke
of
judgement
,
and
destruction
upon
Sodome
,
their
pride
,
and
idlenesse
,
increased
the
rest
of
their
sinnes
,
and
consequently
hastned
on
their
judgement
.
In
Rom.
3.
when
there
was
no
feare
of
God
before
their
eyes
;
when
there
was
a
neglect
of
that
,
there
was
abundance
of
wickednesse
amongst
them
:
and
what
followes
?
then
there
was
nothing
but
destruction
,
and
calamitie
in
all
their
wayes
.
I
could
give
you
sundrie
instances
of
this
in
the
word
of
God
.
But
I
hasten
.
You
see
the
reason
.
Let
us
now
come
to
make
some
use
of
it
,
that
we
may
not
be
prevented
.
Wee
have
told
you
,
that
it
is
true
of
States
and
Kingdomes
,
of
What
can
we
expect
,
when
we
consider
to
what
a
height
of
sinne
wee
are
come
;
how
impenitent
men
are
:
how
obstinate
and
hard-hearted
,
and
stiff-necked
against
the
voyce
of
God
in
the
Gospell
,
and
the
meanes
of
Grace
;
but
destruction
to
come
upon
us
?
If
we
looke
upon
the
sinnes
of
men
,
wee
may
perceive
even
a
generall
ripenesse
for
judgement
.
When
the
sinnes
of
the
Amorites
were
full
,
Judgement
came
upon
them
.
How
neere
the
sinnes
of
this
Land
are
come
to
that
fulnesse
,
wee
know
not
,
wee
have
cause
to
feare
.
Wee
see
in
other
Countreys
the
shaking
of
the
sword
upon
us
:
it
hath
not
yet
awakened
us
to
feare
God
.
At
home
,
wee
have
had
the
voyce
of
the
Prophets
,
the
Ministers
crying
unto
us
from
day
to
day
,
to
returne
,
lest
destruction
come
upon
us
:
it
hath
not
brought
us
to
returne
from
our
sinnes
.
Wee
have
seene
the
mercies
of
God
upon
particular
persons
,
and
families
:
it
hath
not
awakened
men
to
walke
conscionably
in
their
places
.
Wee
see
no
reformation
,
there
is
rather
an
increase
of
sinne
.
And
what
can
we
expect
there
wants
?
but
one
sinne
,
and
when
that
is
come
,
sudden
destruction
commeth
.
What
is
that
?
Securitie
.
And
have
wee
not
cause
to
bewaile
the
generall
securitie
that
is
amongst
us
?
May
not
the
Angell
of
the
Lord
returne
that
answer
,
as
hee
did
in
the
first
of
Zephany
;
All
the
world
is
at
rest
?
Goe
into
the
streets
,
the
houses
,
the
shops
of
men
,
every
man
is
at
rest
:
no
man
is
troubled
about
his
estate
,
nor
affected
with
Gods
displeasure
,
either
against
himselfe
,
or
the
Land
wee
live
in
.
See
,
is
not
the
Land
as
secure
as
they
of
Laish
,
or
worse
?
They
were
secure
,
because
they
did
not
heare
of
the
danger
;
of
the
purpose
of
the
Danites
against
them
:
therefore
their
securitie
was
not
altogether
so
culpable
and
blame-worthy
.
But
I
will
tell
you
what
securitie
ours
is
:
nay
,
the
holy
Ghost
hath
told
us
to
our
hands
,
Prov.
23.
34.
That
judgement
there
,
that
is
threatned
against
a
man
that
goeth
on
in
sinne
,
seemes
to
bee
a
judgement
executed
upon
us
at
this
time
:
Thou
shalt
be
as
a
man
that
lies
downe
in
the
middest
of
the
sea
,
or
as
hee
that
lies
upon
the
top
of
a
must
.
They
have
striken
mee
,
shalt
thou
say
,
and
I
was
not
sicke
:
they
have
beaten
mee
,
and
I
felt
it
not
,
when
I
awake
,
I
will
seeke
it
yet
againe
.
Our
security
,
I
say
,
is
like
that
of
a
man
in
the
middest
of
the
sea
,
and
yet
asleepe
:
as
a
man
upon
the
top
of
a
mast
,
and
yet
asleepe
.
Nay
,
men
not
only
in
danger
,
but
such
as
have
the
stroke
upon
them
:
They
have
striken
mee
,
and
I
was
not
sicke
;
they
have
wounded
me
,
and
I
felt
it
not
.
Is
it
not
thus
with
us
,
in
these
dead
and
secure
times
that
wee
live
in
?
And
shall
wee
say
that
wee
are
not
asleepe
?
Hath
not
the
Lord
sent
the
destroying
Angell
amongst
us
,
that
hath
smitten
thousands
in
our
streets
?
and
yet
we
have
not
felt
it
.
Shall
we
say
we
are
not
in
danger
?
Wee
are
as
a
man
that
sleepeth
on
the
top
of
a
mast
at
Sea
:
Nay
,
as
a
man
in
the
middest
of
the
waves
,
in
a
dead
sleep
,
like
such
as
are
drunke
,
and
yet
wee
feele
nothing
.
Truly
we
have
little
cause
to
be
secure
,
we
have
little
cause
to
flatter
our selves
with
vaine
conceits
of
peace
,
and
continuance
of
prosperity
,
if
wee
looke
well
about
us
.
Where
is
any
man
that
takes
occasion
by
what
he
heares
abroad
,
or
sees
at
home
,
to
enter
into
the
reformation
of
his
owne
house
,
of
his
owne
heart
?
It
may
be
some
men
will
say
;
It
is
an
unjust
tax
that
you
put
upon
us
;
wee
are
not
so
secure
as
you
speake
of
.
You
shall
scarse
come
to
any
mans
table
,
but
they
will
bee
talking
of
the
judgements
abroad
.
You
shall
scarse
meet
a
man
in
the
streets
,
but
hee
will
leave
other
occasions
,
and
tell
you
how
ill
it
goes
with
the
Churches
beyond
the
Seas
.
You
shall
scarse
meet
with
one
in
the
field
,
but
all
the
time
is
tooke
up
with
discourse
of
the
evils
at
home
,
or
troubles
abroad
.
And
is
this
a
signe
of
security
?
Alas
(
beloved
)
this
is
to
bee
asleepe
,
in
the
middest
of
the
waves
.
Every
man
is
in
the
middest
of
danger
,
and
yet
is
secure
.
How
shall
that
appeare
?
I
will
make
it
appeare
,
by
demonstrations
and
signes
,
that
may
convince
you
before
the
Lord
,
that
wee
adde
this
to
the
rest
of
our
sinnes
,
that
in
the
middest
of
our
sinnes
and
impenitency
,
we
are
secure
:
and
therefore
that
destruction
is
comming
upon
us
.
What
are
the
signes
whereby
wee
may
bee
convinced
of
securitie
?
I
will
give
you
a
few
,
that
by
those
you
may
see
whether
the
Land
,
the
Citie
,
your
families
,
your selves
,
and
all
be
not
asleepe
,
The
first
signe
shall
be
this
;
When
men
profit
not
by
the
judgements
of
God
.
Certainly
it
is
an
evident
signe
of
a
deepe
Looke
how
God
hath
smitten
others
.
Hath
that
awakned
us
?
You
will
say
that
it
is
a
secure
child
that
seeth
his
brother
beaten
,
for
the
same
fault
before
his
eyes
,
and
yet
goeth
on
in
it
;
you
will
say
that
that
is
a
secure
malefactour
,
that
seeth
such
a
person
executed
before
his
face
,
and
yet
goeth
on
in
the
same
fellony
and
theft
.
And
must
we
not
say
that
we
are
a
secure
generation
,
when
we
can
see
our
brethren
in
other
Countreys
,
how
they
have
suffered
,
and
yet
goe
on
in
the
very
same
sinnes
,
that
wee
our selves
thinke
the
hand
of
God
is
upon
them
for
?
We
can
talke
of
their
sinnes
,
of
their
unrighteousnesse
,
and
injustice
,
wee
can
talke
of
their
neglect
of
the
Lords
day
,
and
other
holy
duties
,
and
for
these
wee
judge
them
smitten
of
God
.
How
is
it
then
that
we
are
such
our selves
?
how
is
it
,
that
wee
goe
on
in
unrighteousnesse
,
in
prophaning
the
Lords
day
,
in
neglecting
the
house
of
God
,
and
our
owne
families
?
Have
they
found
such
sweetnesse
in
these
sinnes
,
that
wee
walke
on
in
the
same
?
Is
it
a
pleasant
and
comfortable
thing
to
be
driven
from
Gods
house
,
and
from
our
owne
houses
?
to
be
a
reproach
to
all
the
world
?
If
we
thinke
that
the
hand
of
God
is
upon
them
for
these
sinnes
,
how
is
it
that
wee
are
not
awakened
?
I
remember
Daniel
in
the
fifth
Chapter
of
his
prophesie
,
taxeth
Belshazzar
for
this
:
though
thou
knowest
(
saith
he
)
〈◊〉
the
hand
of
God
was
upon
thy
father
,
for
this
and
this
,
yet
thou
hast
done
the
like
,
and
hast
not
humbled
thy
heart
.
So
may
I
say
;
You
have
knowne
what
God
hath
done
to
your
brethren
in
other
countries
,
yet
you
doe
still
the
same
your selves
,
for
the
which
they
have
beene
punished
.
Is
not
this
security
?
Looke
likewise
upon
our selves
,
and
wee
shall
see
a
generall
neglect
of
those
judgements
of
God
,
that
have
beene
upon
our selves
.
How
hath
God
smitten
this
Land
?
this
Citie
especially
with
the
Pestilence
?
and
may
we
not
say
,
wee
have
beene
smitten
,
and
yet
have
not
felt
it
?
is
not
this
securitie
,
and
a
dead
sleep
?
God
threatneth
those
in
Ier.
31.
9.
That
escaped
the
pestilence
,
that
they
should
fall
by
the
sword
,
by
the
hand
of
Nebuchadnezar
:
Why
so
?
because
they
did
not
reforme
,
and
amend
by
the
pestilence
.
What
cause
have
we
then
to
feare
,
lest
wee
fall
into
the
hands
of
the
sword
of
some
Nebuchadnezar
or
other
,
when
the
pestilence
hath
done
no
more
good
among
us
,
when
it
hath
not
awakened
,
and
reformed
us
?
Looke
upon
your selves
,
upon
your
houses
,
upon
your
dealings
,
your
company
,
your
conversations
;
see
if
there
be
any
reformation
,
since
there
was
such
a
mortall
calamitie
,
as
drove
you
from
the
Citie
,
and
frighted
you
from
your
owne
houses
,
and
from
the
house
of
God
.
Well
:
these
are
fearfull
prefages
,
that
when
former
Judgements
prevaile
not
,
worser
are
a
comming
.
I
have
smittenthem
(
saith
God
in
the
fourth
of
Amos
)
with
cleannesse
of
teeth
,
and
yet
they
have
not
returned
unto
me
:
What
then
?
I
have
smitten
them
with
blasting
and
mildew
,
and
yet
they
have
not
returned
unto
mee
:
What
then
?
I
have
smitten
them
with
the
pestilence
,
after
the
manner
of
Egypt
,
and
yet
they
have
not
returned
unto
mee
:
What
then
?
Therefore
I
will
come
against
them
;
and
because
I
will
doe
this
,
prepare
to
meet
thy
God
,
Oh
Israel
.
As
if
hee
should
say
;
I
have
now
stood
out
,
and
tried
you
,
at
one
or
two
weapons
,
and
found
you
obstinate
and
rebellious
:
I
have
stroke
at
you
with
the
sword
of
Famine
;
I
have
shot
at
you
the
Arrowes
of
pestilence
;
I
have
smitten
you
with
other
judgements
.
You
should
now
meet
me
:
if
not
,
I
have
more
weapons
yet
;
I
will
come
and
bid
the
battell
against
you
,
and
it
shall
appeare
who
is
the
stronger
,
you
or
I
:
And
since
you
will
stand
out
against
me
,
notwithstanding
the
Judgements
executed
upon
others
,
and
afflictions
upon
your selves
,
see
if
you
can
stand
out
against
my
last
stroke
:
you
have
escaped
some
lesser
sicknesses
upon
your
owne
bodies
;
you
have
escaped
the
Pestilence
already
;
but
you
shall
find
it
a
hard
taske
,
when
God
biddeth
battell
,
to
escape
his
last
stroke
,
if
you
will
not
now
be
reconciled
,
and
come
in
,
and
seeke
his
face
.
This
is
the
first
demonstration
,
whereby
it
appeares
,
that
we
are
sinfully
secure
,
which
is
a
fore-runner
of
Judgement
,
because
we
are
not
awakened
by
the
judgements
of
God
upon
our selves
and
others
.
Secondly
,
another
signe
is
this
;
The
contempt
of
Gods
ordinances
:
Marke
how
the
Lord
describeth
a
people
whom
he
meaneth
to
destroy
,
Zach.
7.
11
,
12.
They
refused
to
hearken
,
and
pulled
away
the
shoulder
,
and
stopped
their
eares
,
that
they
should
not
heare
:
Yea
,
they
made
their
hearts
as
an
Adamant
stone
,
lest
they
should
heare
the
Law
,
and
the
words
which
the
Lord
of
hosts
hath
sent
in
his
spirit
by
the
former
Prophets
:
therefore
came
a
great
wrath
from
the
Lord
of
hosts
.
A
great
wrath
,
what
is
that
?
Therefore
(
vers.
13.
)
it
is
come
to
passe
,
that
as
Heecryed
,
and
they
would
not
heare
,
so
they
cryed
,
and
I
would
not
heare
,
saith
the
Lord
of
hosts
.
Well
(
beloved
)
little
doe
you
know
what
time
,
and
wayes
God
hath
to
make
you
cry
,
and
roare
in
the
anguish
of
your
hearts
,
because
of
Judgements
and
afflictions
,
when
you
will
not
now
heare
God
,
that
striveth
with
you
,
and
cries
unto
you
with
the
voyce
of
his
Spirit
in
his
Prophets
from
day
to
day
.
When
men
will
not
heare
God
speaking
to
them
in
his
Word
,
it
is
alwayes
a
fore-runner
of
judgement
.
In
the
sixth
of
Amos
,
the
heare
the
rod
,
and
him
that
hath
appointed
it
:
As
if
hee
should
say
:
there
is
no
more
dealing
with
you
with
the
Word
,
but
I
must
come
with
the
rod
,
with
judgement
.
Is
it
not
thus
with
us
at
this
day
?
May
not
the
Lord
say
of
us
,
as
hee
did
of
the
people
in
Ieremies
time
?
You
have
forsaken
my
law
which
I
set
before
you
,
and
have
not
obeyed
my
voyce
,
neither
walked
therein
,
but
have
walked
after
the
imaginations
of
your
owne
heart
.
And
then
what
followes
?
Therefore
,
thus
saith
the
Lord
of
hosts
,
Behold
,
I
will
feed
this
people
with
wormewood
,
and
give
them
water
of
gall
to
drinke
,
and
I
will
send
a
sword
after
them
,
till
I
have
consumed
them
.
Doe
not
many
cry
out
,
as
they
in
Ier.
23.
33.
What
is
the
burthen
of
the
Lord
?
Where
is
it
that
the
Ministers
have
not
beene
threatning
judgement
,
and
telling
you
that
God
is
comming
out
to
bee
avenged
upon
a
sinfull
nation
?
have
they
not
beene
crying
thus
this
seven
,
ten
,
twentie
yeares
?
Where
is
that
burthen
of
the
Lord
?
Well
,
you
shall
find
what
it
is
,
when
the
day
of
the
Lord
commeth
,
a
day
of
blacknesse
and
terrour
:
it
hasteneth
:
and
this
very
security
is
an
evident
signe
thereof
:
even
as
in
the
dayes
of
Noah
that
preacher
of
righteousnesse
:
and
in
the
dayes
of
Lot
,
that
vexed
his
soule
with
the
uncleane
conversation
of
the
Sodomites
;
they
would
not
beleeve
their
words
,
but
they
seemed
unto
them
,
as
if
they
mocked
;
and
then
came
the
judgement
of
the
Lord
upon
them
.
If
this
bee
not
the
estate
of
this
Land
at
this
day
,
what
meanes
the
complaints
,
the
heavinesse
of
the
spirits
of
the
Prophets
?
What
meanes
their
teares
and
cries
,
and
prayers
,
because
of
the
obstinacie
,
and
hard-heartednesse
of
people
that
will
not
be
drawne
from
their
sinnes
by
any
meanes
?
This
is
a
second
evidence
or
signe
,
when
all
this
crying
and
calling
will
not
awaken
,
that
we
are
in
a
deepe
sleepe
of
security
.
Thirdly
,
another
evidence
is
,
the
vaine
hopes
of
this
Land
.
What
doe
men
rest
on
,
to
secure
,
and
perswade
themselves
of
imunitie
from
wrath
and
impunitie
?
Certainly
this
:
that
we
have
the
ordinances
of
God
amongst
us
.
Oh
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
.
Alas
,
had
not
the
people
of
Israel
the
Arke
?
and
yet
the
Philistims
tooke
the
Arke
,
and
slew
the
sonns
of
Eli.
Had
they
not
the
Temple
?
and
yet
the
Lord
in
Ier.
7.
11.
Sendeth
them
to
Shiloh
.
Goe
yee
now
unto
my
place
which
was
in
Shiloh
,
where
I
set
my
name
at
the
first
,
and
see
what
I
did
to
it
,
for
the
wickednesse
of
my
people
Israel
.
And
now
because
you
have
done
all
these
workes
,
saith
the
Lord
,
and
I
spake
unto
you
rising
early
,
and
speaking
,
but
you
heard
not
;
and
I
called
unto
you
,
but
you
answered
not
.
Therefore
will
I
doe
to
this
house
,
which
is
called
by
my
name
,
wherein
you
trust
,
as
I
have
done
to
Shiloh
.
Had
not
the
Churches
of
Asia
,
the
golden
Candlesticke
?
and
yet
are
they
not
now
tributary
to
the
Turke
?
The
ordinances
of
God
(
beloved
)
are
meanes
to
increase
,
and
hasten
a
judgement
,
when
we
shut
our
eyes
,
and
will
not
open
them
,
but
walke
in
darknesse
.
Oh
but
there
was
never
so
many
Preachers
,
nor
so
many
meanes
:
there
seemes
to
be
a
new
spring
of
the
Gospell
:
there
are
abundance
of
men
that
come
daily
furnished
for
the
Ministery
,
and
are
zealous
and
forward
,
and
powerfull
Prophets
,
and
the
like
:
and
therefore
it
is
a
signe
that
much
good
is
intended
towards
us
,
and
that
no
judgement
shall
come
.
But
doe
we
not
reade
that
immediatly
before
the
seventy
years
captivity
,
there
were
more
Prophets
then
in
many
yeares
before
?
Why
should
we
rest
in
such
things
as
these
?
But
neverthelesse
we
have
many
good
people
that
are
full
of
prayers
and
teares
,
and
they
shall
deliver
the
Island
.
It
is
true
,
there
are
many
(
blessed
be
God
)
and
we
have
cause
to
wish
that
there
were
many
more
:
and
to
say
as
Moses
said
to
Ioshua
,
when
he
would
have
had
him
forbid
Eldad
and
Medad
,
that
Would
God
that
all
the
Lords
people
were
Prophets
,
and
that
hee
would
put
his
Spirit
upon
them
.
So
wee
,
of
such
godly
men
that
walke
with
an
upright
heart
:
would
God
that
there
were
many
such
.
But
yet
are
not
these
as
Lillies
among
thornes
?
a
few
amongst
many
men
?
Are
not
these
the
objects
of
reproach
,
and
contempt
amongst
an
unrighteous
generation
?
Who
are
the
men
that
are
cryed
downe
most
by
the
world
,
that
are
most
opposed
,
and
injured
by
all
men
?
Are
not
these
they
that
support
the
land
by
their
prayers
,
and
hold
up
all
by
their
standing
in
the
gappe
?
May
wee
not
rather
feare
that
God
will
avenge
the
quarrell
of
his
servants
upon
an
ungracious
,
and
ungratetull
people
they
live
amongst
?
What
shall
wee
speake
of
other
things
?
Did
not
Bozrah
in
Ier.
that
shee
dwelt
in
the
clefts
of
a
rocke
?
Saith
God
;
though
thou
hidest
thy selfe
in
the
clefts
of
the
rock
,
though
thou
shouldest
make
thy
nest
,
as
high
as
the
Eagle
,
I
will
bring
thee
downe
from
thence
.
It
is
not
talking
that
our
Island
is
scituate
in
the
Sea
,
and
environed
with
walls
:
Judgement
can
leape
over
the
Sea
,
as
well
as
the
pestilence
hath
done
our
walled
Townes
.
It
is
a
vaine
thing
,
and
yet
if
you
hearken
to
the
discourse
of
most
men
,
you
shall
see
that
this
is
that
that
keepes
them
secure
.
Or
it
may
be
,
as
some
in
Isa.
48.
15.
Wee
(
say
they
)
have
made
a
covenant
with
death
,
and
with
hell
are
wee
at
agreement
,
when
the
overflowing
scourge
shall
passe
thorow
it
,
shall
not
come
unto
us
.
Well
(
saith
the
Lord
)
your
covenant
with
death
shall
bee
disanulled
,
and
your
agreement
with
hell
shall
not
stand
,
when
the
overflowing
scourge
shall
passe
thorow
,
then
you
shall
bee
trodden
downe
by
it
:
When
judgement
commeth
,
of
all
the
people
in
the
world
it
shall
certainly
meet
with
you
.
What
meane
these
idle
dreames
,
and
vaine
conceits
,
that
when
we
goe
on
in
an
unreformed
condition
,
and
in
a
course
of
sinne
and
impenitency
:
yet
because
you
have
the
Ministers
,
and
the
ordinances
,
and
the
people
of
God
amongst
us
,
because
we
are
convenient
for
scituation
,
and
such
like
things
.
These
are
vaine
things
,
they
will
doe
us
no
good
at
that
time
:
and
for
the
present
,
they
shew
our
securitie
,
our
horrible
security
.
Fourthly
,
take
another
evidence
,
and
that
is
,
the
abounding
of
Lay
aside
thy
fine
apparell
(
saith
God
to
the
people
)
that
I
may
know
what
to
doe
unto
thee
.
Wee
should
lay
aside
these
things
,
that
wee
may
shew
our selves
to
be
men
awake
,
But
men
generally
doe
so
abound
in
wickednesse
and
ungodlinesse
,
that
we
may
rather
conclude
,
as
it
is
in
the
Revelation
,
that
the
time
is
now
come
too
neere
;
He
that
is
filthy
,
let
him
be
filthy
still
,
that
is
,
let
him
goe
on
to
the
end
.
It
is
evident
and
apparant
,
that
sinne
is
increased
since
the
sicknesse
:
it
is
apparant
that
our
sins
are
agravated
,
though
they
are
daily
cryed
downe
.
And
now
at
this
time
,
as
if
we
would
defie
God
to
his
face
,
and
call
upon
him
to
hasten
his
judgements
upon
our
Land
,
upon
our
Families
,
and
persons
,
every
one
strives
(
as
it
were
)
who
shall
outdare
him
most
,
in
our
excesses
,
in
impenitencie
,
in
hardning
our selves
in
a
course
of
sinne
.
These
things
convince
us
of
our
security
.
There
are
many
more
that
might
be
named
,
if
the
time
would
permit
.
But
put
these
together
,
and
they
may
shew
us
our
wretchednesse
.
When
we
consider
how
little
we
have
profited
by
Judgements
:
how
little
we
have
profited
by
the
ordinances
:
how
full
of
vaine
confidence
,
and
idle
dreames
:
how
notwithstanding
all
these
wee
abound
still
in
wickednesse
,
and
there
is
no
reformation
of
our
hearts
and
lives
:
what
may
wee
not
conclude
against
our selves
?
If
ever
people
were
drowned
in
a
drunken
security
,
wee
of
all
people
under
heaven
are
at
this
time
.
For
of
all
people
under
heaven
,
we
are
in
a
manner
the
last
:
God
hath
spared
us
to
the
last
.
We
have
had
warning
by
judgements
inflicted
upon
others
,
for
many
yeares
together
.
It
hath
come
neerer
to
us
by
degrees
:
it
began
a
farre
off
in
Bohemia
:
and
then
in
the
Palatinate
,
and
in
Germanie
.
The
Lord
would
have
us
see
how
he
commeth
to
us
by
degrees
,
by
steps
,
that
at
the
last
we
may
meet
him
by
repentance
.
But
where
is
the
man
that
yet
gets
out
of
the
bed
of
security
,
that
commeth
out
of
his
sleepe
to
meet
the
Lord
?
that
comes
with
a
broken
heart
to
begge
for
forgivenesse
of
his
sins
past
,
and
to
beg
for
mercy
for
the
time
to
come
?
Well
now
,
since
it
is
so
,
that
we
are
convinced
by
these
signes
that
we
are
in
a
carnall
and
sinfull
security
:
wee
see
then
(
so
many
It
is
not
a
fearfull
thing
,
that
when
the
Lyon
roareth
,
the
beasts
of
the
Forrests
tremble
;
Yet
the
God
of
heaven
roareth
against
the
world
at
this
day
,
and
the
proud
hearts
of
men
,
doe
not
tremble
before
him
?
Shall
the
beasts
of
the
Forrests
bee
afraid
of
the
Lyon
,
more
then
the
poore
wormes
of
the
earth
,
of
the
mighty
God
of
heaven
and
earth
?
But
this
is
the
horrible
Atheisme
and
infidelity
,
that
is
in
the
hearts
of
men
,
that
they
beleeve
not
Gods
power
and
justice
,
nor
his
threatnings
.
I
beseech
you
let
every
man
be
exhorted
,
to
stirre
up
his
soule
to
this
businesse
,
to
awaken
himselfe
in
his
owne
particular
person
.
Sathan
is
awake
to
tempt
you
.
Bee
sober
and
watchfull
,
saith
Saint
Peter
,
for
your
adversary
the
divill
,
goeth
about
seeking
whom
hee
may
devoure
.
Sathan
is
busie
,
and
watching
to
make
you
his
prey
,
watch
you
therefore
,
that
you
enter
not
into
tentation
.
Your
owne
Corruptions
are
alwayes
awake
.
The
concupisence
,
I
beseech
you
abstaine
,
as
pilgrims
and
strangers
,
from
fleshly
lusts
,
that
warre
against
the
soule
.
Doe
as
men
in
warre
,
when
they
know
that
they
have
a
waking
enemie
against
them
,
they
will
be
sure
to
keepe
their
Watch.
Beloved
,
you
cannot
but
know
that
your
corruptions
are
awake
,
you
may
perceive
it
in
your
sleepes
and
dreames
:
take
heed
that
you
bee
not
found
in
a
spirituall
sleepe
,
that
corruption
prevaile
not
over
you
.
Besides
these
,
the
enemies
of
the
Church
are
awake
:
Heretiques
are
awake
every
where
to
bring
men
from
the
faith
,
to
Besides
,
others
are
awaken
to
ransack
houses
,
to
destroy
Cities
:
oh
be
awake
,
that
you
may
bee
at
peace
with
the
Lord
of
Hosts
,
the
God
of
Armies
,
that
hath
all
power
in
his
hand
to
keepe
you
safe
.
Againe
secondly
,
consider
the
evill
of
this
security
you
are
in
,
Thou
saist
(
saith
Christ
to
the
Church
of
Laodicea
,
)
that
thou
art
rich
,
and
needest
nothing
;
and
that
was
the
reason
shee
sought
not
to
Christ
.
It
is
our
condition
:
we
have
knowledge
enough
,
therefore
we
care
not
for
the
ordinances
of
God
;
Wee
have
faith
enough
,
and
therefore
wee
care
not
for
increasing
it
:
though
none
of
us
say
thus
with
our
tongues
,
yet
most
of
us
beleeve
thus
with
our
hearts
.
As
David
saith
of
the
ungodly
man
,
the
wickednesse
of
the
wicked
saith
in
my
heart
.
So
may
I
say
,
the
neglecting
of
the
ordinances
,
the
carelesnesse
of
men
in
the
use
of
the
meanes
of
salvation
,
saith
in
my
heart
,
that
there
is
abundance
of
securitie
,
that
they
are
in
a
spirituall
lethargie
that
leadeth
to
death
.
As
it
is
an
evill
disease
,
so
it
causeth
much
evill
.
It
is
that
which
driveth
away
the
Spirit
of
God
.
It
is
the
counsell
of
the
Apostle
,
Grieve
not
the
Spirit
,
quench
not
the
Spirit
:
When
wee
neglect
the
motions
of
the
Spirit
,
the
Spirit
withdraweth
it selfe
.
Doth
not
your
owne
experience
tell
you
this
?
Consider
a
little
,
what
motions
you
have
had
:
how
God
by
the
checks
of
your
consciences
,
sometime
by
secret
incitements
,
as
it
were
a
spurre
upon
your
hearts
,
hath
moved
you
to
dutie
,
and
to
leave
your
sinnes
.
How
have
these
moved
you
?
you
have
had
purposes
it
may
be
to
performe
these
duties
,
to
walke
in
the
wayes
of
God
,
to
please
him
in
all
things
:
the
neglect
of
these
purposes
,
hath
driven
away
the
Spirit
,
it
may
be
God
now
leaveth
you
to
finall
hardnesse
.
Againe
,
it
letteth
in
Sathan
.
When
the
uncleane
spirit
is
driven
out
,
hee
goeth
about
seeking
rest
,
and
finding
none
,
at
last
hee
returneth
from
whence
hee
went
,
and
findeth
the
house
swept
and
garnished
:
and
he
entreth
in
,
and
bringeth
seven
spirits
more
,
worse
then
himselfe
.
Alas
!
how
many
men
are
there
,
that
for
a
fitt
,
in
some
particulars
have
altered
their
course
,
and
have
thought
to
become
new
men
:
yet
rushing
upon
former
occasions
,
and
temptations
to
sinne
,
they
have
growne
secure
and
carelesse
,
and
now
Sathan
hath
gotten
stronger
hold
of
them
,
with
seven
spirits
worse
.
Nay
,
this
is
that
,
that
drives
away
Christ
,
and
the
comfortable
influence
of
his
Spirit
in
the
heart
.
The
Church
in
Cant.
5.
was
Shee
seekes
him
whom
her
soule
loved
,
but
shee
could
not
find
him
.
I
speake
now
,
to
those
that
were
awake
,
and
are
now
asleepe
:
their
hearts
it
may
be
are
awake
:
but
they
walke
not
with
that
watchfulnesse
,
and
humility
of
spirit
before
the
Lord
as
they
ought
:
therefore
now
they
are
heavy
,
and
destitute
of
the
comforts
of
the
Spirit
.
Well
,
they
may
thanke
themselves
:
Christ
hath
hid
himselfe
to
teach
them
to
be
more
watchfull
.
And
,
to
conclude
:
This
is
the
cause
of
positive
Judgements
.
And
likewise
of
future
Judgements
,
it
is
that
which
casteth
men
from
heaven
to
hell
.
That
servant
that
saith
in
his
heart
,
my
Master
deferreth
his
comming
,
and
therefore
hee
eates
,
and
drinkes
with
the
drunken
:
what
is
the
issue
of
it
?
Hee
shall
have
his
portion
given
him
with
hypocrites
,
where
there
is
weeping
,
and
wailing
,
and
gnashing
of
teeth
,
Mat.
24.
Here
is
enough
(
I
suppose
)
to
awaken
you
.
Whensoever
the
heart
of
man
is
held
downe
with
secure
thoughts
of
Gods
displeasure
,
and
thinkes
it
is
at
peace
with
God
,
it
is
an
evident
signe
that
wrath
is
a
comming
.
Nay
(
beloved
)
in
that
measure
you
are
in
carnall
securitie
;
in
that
measure
you
are
under
wrath
:
let
that
therefore
be
enough
to
awaken
you
:
and
say
thus
with
your selves
:
It
were
better
for
me
a
great
deale
,
to
be
among
the
number
of
those
,
that
complaine
,
and
are
mourning
Christians
;
then
to
bee
in
the
number
of
those
that
are
full
of
jollity
,
and
Joviality
,
that
rejoyce
and
sport
themselves
,
that
put
farre
from
them
the
evill
day
:
I
might
then
escape
the
wrath
of
God
,
as
they
doe
.
Who
are
they
that
escape
wrath
?
See
in
Ezekiel
9.
Those
that
marked
in
the
forehead
by
the
Angel
,
and
they
escaped
.
And
in
the
third
of
Malachie
;
Those
that
feared
the
Lord
,
and
thought
upon
his
name
(
in
those
evill
times
)
that
spake
oft
one
to
another
:
there
was
a
booke
of
remembrance
of
them
,
and
they
are
Gods
jewels
;
he
will
be
sure
to
keepe
them
safe
.
But
how
shall
wee
come
to
be
awakened
?
I
should
have
told
First
,
I
will
propound
sobrietie
as
a
maine
helpe
.
Would
you
Bee
not
filled
with
wine
,
wherein
is
excesse
,
but
bee
filled
with
the
holy
Ghost
,
Ephes.
5.
As
if
he
should
say
,
you
cannot
be
filled
with
the
holy
Ghost
,
and
with
excesse
of
Wine
:
persons
that
take
liberty
in
excessive
drinking
,
certainly
they
are
destitute
of
the
holy
Ghost
,
and
so
of
life
and
salvation
.
But
I
meane
a
further
sobriety
;
that
is
,
as
it
is
opposed
to
worldly-mindednesse
.
Take
heed
that
you
plunge
not
your selves
too
much
in
the
world
;
and
worldly
pleasures
and
cares
:
for
these
are
against
the
rule
of
sobriety
.
Be
sober
in
your
diet
,
in
your
apparell
,
in
your
gaining
,
in
your
spending
,
in
your
mirth
,
in
your
company
,
in
every
thing
:
that
is
,
moderate
your selves
,
and
your
affections
in
these
things
.
A
man
may
soone
grow
to
such
a
drunkennesse
,
by
excesse
in
worldly
affections
,
that
he
may
bee
in
a
dead
sleepe
,
neglecting
Gods
judgements
,
and
his
owne
estate
,
as
wee
see
men
that
plunge
themselves
in
worldly
businesse
are
.
It
takes
away
the
thoughts
of
those
things
that
concerne
our
spirituall
good
.
I
say
not
that
you
should
leave
off
the
businesse
of
the
world
:
for
every
man
must
continue
in
the
calling
that
God
hath
set
him
.
But
I
say
,
moderate
your
affections
to
the
things
of
the
world
:
Doe
worldly
businesses
with
heavenly
mindes
,
in
obedience
to
God
:
Doe
them
with
waking
hearts
;
to
repent
for
the
sinnes
of
your
callings
,
to
avoide
the
sinnes
of
your
callings
.
And
that
that
I
say
of
labouring
in
your
callings
,
I
say
of
pleasures
,
and
of
every
thing
else
;
we
should
be
watchfull
and
sober
:
as
S.
Peter
saith
,
Bee
sober
and
watch
.
Secondly
,
if
you
would
be
free
from
security
,
which
is
a
forerunner
of
judgement
;
be
sure
to
keepe
your selves
in
exercise
.
Thirdly
,
would
you
keepe
your selves
from
this
dead
sleepe
of
carnall
security
,
then
keepe
your
spirits
in
feare
.
Sorrow
and
shall
I
doe
this
thing
,
and
sinne
against
God
?
Will
not
God
be
offended
and
displeased
?
Shall
I
goe
on
in
this
vanity
?
Would
I
have
the
judgement
of
God
find
me
in
this
company
?
would
I
have
it
seise
upon
mee
in
this
imployment
,
in
this
businesse
,
in
this
action
?
Feare
lest
God
should
strike
thee
in
such
an
act
,
lest
Death
should
seize
upon
thee
in
such
a
place
,
and
let
that
make
thee
keepe
a
constant
watch
against
the
snares
that
are
in
those
places
.
Fourthly
,
keepe
good
company
.
Company
you
know
is
a
Two
are
better
then
one
,
and
woe
to
him
that
is
alone
,
saith
Solomon
.
I
say
good
company
:
for
there
are
a
company
that
will
infect
you
.
Keepe
not
company
with
a
froward
person
,
lest
thou
learne
his
frowardnesse
.
So
,
keepe
not
company
with
drunken
,
and
swearing
persons
,
these
are
the
Divels
instruments
,
to
keepe
a
man
in
carnall
security
.
No
,
keepe
company
with
those
that
have
a
charge
given
them
,
to
exhort
one
another
daily
,
and
to
consider
one
another
,
to
provoke
to
love
,
and
good
workes
.
Keepe
company
with
the
Saints
,
and
make
use
of
all
opportunities
to
provoke
others
,
and
to
be
provoked
by
others
.
That
is
the
fourth
helpe
.
Fifthly
,
would
you
bee
kept
from
this
sinfull
security
:
then
keepe
God
alwayes
in
your
sight
.
It
is
a
good
way
for
a
man
that
Whether
shall
I
depart
from
thy
presence
,
saith
David
,
This
is
that
the
Lord
would
Am
I
a
God
at
hand
(
saith
the
Lord
)
and
not
a
God
a
farre
off
?
Doe
not
I
fill
heaven
and
earth
,
saith
the
Lord
?
Can
a
man
hide
himselfe
from
God
in
any
secret
place
?
Thinke
in
thy
chamber
,
in
thy
parlour
,
in
thy
shop
,
in
thy
house
,
in
thy
friends
house
,
in
the
street
,
in
the
Church
,
in
every
place
wheresoever
thou
art
,
that
there
God
is
also
.
If
a
man
had
but
alwayes
some
one
before
him
as
a
witnesse
,
he
would
not
venture
upon
many
things
,
that
hee
now
doth
.
If
a
malefactour
should
see
the
Judge
before
him
:
if
the
child
had
alwayes
his
fathers
eye
upon
him
:
or
the
servant
had
alwayes
his
Master
sitting
about
him
,
and
above
him
(
though
there
are
many
that
are
unjust
servants
)
yet
neverthelesse
hee
would
serve
him
,
at
least
with
eye-service
.
Now
set
your selves
in
the
eye
of
God
,
that
sees
you
in
the
darke
:
heares
you
in
your
most
secret
whisperings
:
knowes
every
action
of
your
life
,
and
every
circumstance
of
those
Actions
.
This
will
be
a
meanes
to
keepe
thee
from
security
.
I
will
adde
but
one
more
,
which
is
the
sixth
.
Consider
thy
latter
Luke
12.
Thou
foole
,
this
night
shall
they
take
away
thy
soule
:
I
thinke
there
is
none
that
heareth
me
this
day
,
but
hee
would
certainly
keepe
waking
this
night
.
But
it
is
not
bodily
waking
we
plead
for
:
but
spirituall
waking
,
a
waking
from
sinne
,
a
waking
to
repentance
:
And
we
tell
you
that
Death
is
now
at
the
dore
,
ready
to
seize
upon
you
.
Wee
speake
not
only
to
you
that
are
aged
,
that
are
at
the
brinke
of
the
grave
:
but
we
speake
also
to
you
that
are
young
:
Death
may
seize
upon
you
,
and
strike
you
this
night
:
be
awakened
now
to
repentance
.
I
remember
what
God
said
to
the
Church
of
Sardis
;
Bee
watchfull
,
and
strengthen
the
things
that
This
is
that
the
Scripture
calleth
upon
so
much
,
Eccles.
11.
Rejoyce
O
young
man
,
in
the
dayes
of
thy
youth
,
and
let
thy
heart
cheare
thee
in
thy
youth
,
and
walke
in
the
wayes
of
thine
heart
,
and
in
the
sight
of
thine
eyes
:
but
know
thou
,
that
for
all
this
,
thou
shalt
come
to
Iudgement
.
As
if
he
should
say
:
You
that
are
in
the
middest
of
your
delights
,
that
solace
your selves
in
the
middest
of
the
abundance
of
the
earth
,
which
you
enjoy
,
that
sport
your selves
in
the
pleasures
of
this
world
,
know
that
there
will
come
a
Judgement
day
,
see
therefore
now
what
will
best
answer
God
then
.
Since
the
end
of
all
things
is
at
hand
(
saith
the
Apostle
)
let
us
bee
sober
,
and
watch
.
Wee
know
not
how
neere
the
end
of
the
world
is
,
wee
know
indeed
it
shall
not
bee
yet
,
because
Antichrist
must
bee
destroyed
,
and
the
Jewes
called
before
that
day
come
:
but
neverthelesse
,
certainly
thy
end
is
neere
,
thy
day
,
thy
particular
death
(
and
that
is
the
time
of
thy
particular
judgement
)
may
be
sudden
:
It
is
appointed
for
all
men
once
to
die
,
and
after
that
commeth
the
judgement
;
That
is
the
particular
Judgement
that
commeth
upon
Death
:
so
I
say
,
this
may
be
the
night
of
thy
death
,
and
the
morning
,
may
be
the
day
of
thy
particular
doome
.
Iudge
your selves
now
,
that
you
may
not
bee
judged
of
the
Lord
:
It
was
the
use
that
the
Apostle
made
even
to
good
men
:
For
this
cause
(
saith
he
)
many
are
sicke
,
and
weake
,
and
many
sleepe
;
that
is
,
they
are
dead
:
what
then
?
If
wee
would
judge
our selves
,
wee
should
not
bee
judged
of
the
Lord
.
So
say
I
to
you
,
judge
your selves
:
now
bring
your selves
as
prisoners
before
the
Barre
:
arraigne
your selves
as
malefactours
before
the
Judge
:
bring
out
the
particular
bills
of
inditement
against
your selves
,
whereby
you
have
provoked
God
:
yet
there
is
mercie
,
the
day
of
grace
,
and
opportunity
of
repentance
,
and
turning
unto
God
,
yet
lasteth
;
therefore
doe
it
now
.
I
might
adde
many
other
helpes
to
this
purpose
,
but
these
shall
suffice
at
this
present
.
Wee
have
an
example
before
our
eyes
,
enough
to
warne
us
of
this
.
Here
is
an
example
of
Death
,
which
should
teach
us
now
to
awaken
our selves
,
and
not
to
liue
securely
,
as
men
that
dreame
of
a
long
life
,
for
many
yeares
.
Here
is
a
young
man
dead
:
tooke
away
in
the
prime
of
his
time
,
in
the
beginning
of
his
dayes
:
his
sicknesse
though
it
held
him
not
long
,
yet
it
was
somewhat
violent
.
How
know
you
what
a
short
time
you
have
,
though
you
are
now
young
:
or
if
you
live
longer
,
what
sicknesse
you
may
have
:
it
may
be
you
may
be
deprived
of
your
reason
and
senses
:
therefore
now
,
while
health
,
and
reason
,
and
sense
,
while
these
Warning
Sermons
are
afforded
,
take
time
,
and
make
use
of
time
,
lest
your
securitie
make
good
this
Text
upon
you
.
When
they
shall
say
Peace
,
Peace
,
then
sudden
destruction
commeth
upon
them
,
as
travaile
upon
a
woman
with
child
,
and
they
shall
not
escape
.
FINIS
.
A
CHRISTIANS
VICTORIE
;
OR
,
CONQVEST
OVER
DEATHS
ENMITIE
.
ROM.
8.
37.
Wee
are
more
then
conquerours
through
him
that
loved
us
.
HOSEA
13.
14.
I
will
ransome
them
from
the
power
of
the
Grave
:
I
will
redeeme
them
from
death
:
O
Death
,
I
will
bee
thy
plagues
;
O
Grave
,
I
will
bee
thy
destruction
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
A
CHRISTIANS
VICTORIE
;
OR
,
CONQVEST
OVER
DEATHS
ENMITIE
.
SERMON
XIII
.
1
COR.
15.
26.
The
last
enemie
that
shall
be
destroyed
,
is
Death
.
IT
could
bee
no
Paradox
to
declare
,
that
every
man
hath
more
enemies
in
the
world
then
friends
,
both
wicked
and
godly
.
There
is
no
question
of
it
.
But
it
is
true
also
,
that
so
long
as
a
mans
wayes
please
God
,
hee
can
make
his
enemies
his
friends
.
Of
all
the
enemies
men
have
,
the
spirituall
are
the
worst
,
for
they
are
-
common
-
continuall
enemies
.
Common
enemies
I
call
them
,
because
they
are
every
mans
enemies
.
Others
though
they
bee
enemies
to
some
,
they
are
friends
to
others
,
these
to
all
.
Continuall
,
because
their
warre
is
never
at
an
end
.
Other
enemies
we
may
have
truce
with
now
and
then
,
pauses
,
and
breathing
times
,
leasure
given
us
,
when
we
have
done
one
skirmish
to
make
ready
for
another
:
from
these
there
is
no
intermission
nor
rest
,
not
for
a
moment
:
wheresoever
,
or
whatsoever
we
are
about
,
it
may
be
said
to
us
,
as
Dalilah
said
to
Sampson
,
Up
Sampson
,
thy
enemies
are
upon
thee
.
The
three
principall
of
these
(
yeeknow
)
are
commonly
reckoned
up
to
be
.
The
Divell
,
the
World
,
and
the
Flesh.
But
the
Apostle
telleth
us
of
a
fourth
,
which
hee
calleth
our
Last
enemie
,
the
enemie
which
shall
last
of
all
assault
us
,
the
other
will
leave
assaulting
us
,
when
we
are
in
this
world
;
this
,
when
we
are
leaving
the
world
,
mustereth
up
his
forces
against
us
:
sometimes
holding
us
long
play
,
as
the
house
of
David
did
the
house
of
Saul
,
till
our
strength
be
wasted
and
spent
,
sometimes
dispatching
us
with
a
sudden
stroke
,
as
Absolom
did
Amnon
,
when
our
hearts
are
merry
within
us
.
This
enemie
,
Death
,
the
very
sound
of
his
name
,
is
like
the
name
of
Honiades
to
the
Turkes
,
dreadfull
to
some
:
the
very
dreame
of
it
dreadfull
,
as
Nebuchadnezars
dreame
was
to
him
,
it
troubled
him
,
and
the
image
of
it
,
made
him
tremble
and
quake
.
But
though
the
hearing
of
an
enemie
may
cause
disturbance
;
yet
withall
to
heare
that
this
enemie
is
overcome
and
destroyed
,
the
newes
of
that
may
cheare
us
.
Behold
,
this
is
the
newes
that
the
Text
bringeth
.
It
telleth
us
of
an
enemie
indeed
,
but
it
telleth
us
withall
of
the
destruction
of
this
enemie
.
Death
is
the
common
enemie
of
man-kind
;
It
is
our
last
enemie
,
we
may
thinke
it
none
of
the
least
,
because
it
is
the
last
:
yet
here
is
the
destruction
of
it
,
Oh
thou
enemie
,
thy
destruction
shall
come
to
a
perpetuall
end
.
It
is
already
the
last
,
so
at
the
last
it
shall
be
destroyed
.
Those
are
the
two
points
that
I
am
to
treat
of
;
of
an
Enemie
,
and
of
the
destruction
of
this
Enemie
.
The
Enemie
is
Death
,
and
the
Last
Enemie
(
as
the
Text
calleth
it
)
the
last
that
shall
assault
us
.
In
that
yee
may
note
two
things
;
Its
Qualitie
,
and
Its
Ranke
.
First
its
nature
and
qualitie
,
An
Enemie
.
Secondly
,
its
order
and
ranke
,
in
what
ranke
it
is
Fyled
,
not
in
the
Fore-front
of
the
battell
,
but
it
commeth
behind
in
the
Reare
,
it
commeth
in
the
end
of
the
Armie
(
when
all
other
enemies
have
given
over
)
and
setteth
upon
us
at
the
last
.
Secondly
,
here
is
the
destruction
of
the
enemie
,
that
is
the
Milke
and
honey
of
the
Text.
Death
though
it
bee
an
Enemie
,
though
it
be
a
killing
enemie
,
it
shall
not
bee
a
conquering
enemie
.
Hee
that
subdueth
all
our
Enemies
for
us
,
will
in
time
subdue
them
to
us
.
And
who
he
is
,
the
Apostle
telleth
you
in
the
verse
before
the
Text
,
Christ
our
Lord
,
Hee
shall
reigne
till
hee
hath
put
downe
all
his
enemies
under
his
feet
:
And
as
all
His
,
so
all
ours
too
;
both
those
that
are
Enemies
to
him
,
and
to
his
death
.
Among
the
rest
,
he
will
destroy
that
also
;
As
it
is
the
last
,
with
which
we
shall
be
assaulted
,
so
it
is
the
last
that
shall
be
destroyed
.
There
are
three
points
of
observation
wee
have
here
lying
before
us
.
First
,
that
Death
is
an
Enemie
.
Secondly
,
that
Death
is
our
last
Enemie
.
Thirdly
,
that
as
Death
assaulteth
us
last
,
so
at
last
it
shall
bee
destroyed
.
I
begin
with
the
first
of
these
,
That
Death
is
an
Enemie
.
And
First
I
will
shew
yee
what
kind
of
Enemie
it
is
.
Secondly
,
wherein
it
appeareth
to
be
an
Enemie
.
First
,
what
kind
of
Enemie
Death
is
;
-
common
-
secret
-
spirituall
-
continuall
Enemie
.
First
a
Common
Enemie
;
Common
to
all
mankind
.
The
charge
Ishmael
,
The
hand
of
him
is
against
every
man
.
The
young
and
the
old
,
the
strong
,
and
rich
,
and
noble
,
and
wise
,
and
holy
,
none
can
scape
,
none
can
keepe
out
of
Deaths
reach
.
What
man
is
hee
that
liveth
,
and
shall
not
see
death
?
Yee
will
object
to
me
peradventure
.
Those
that
shall
live
at
the
comming
of
our
Lord
,
at
the
end
of
the
world
,
shall
not
see
Death
.
I
had
thought
(
I
confesse
)
to
have
stood
a
little
upon
this
points
discussion
,
but
I
must
not
.
I
have
many
things
to
say
.
In
Secondly
,
though
these
die
not
the
ordinary
naturall
death
,
but
as
Elijah
and
Enoch
,
shall
bee
translated
up
to
heaven
;
yet
in
their
translation
and
assumption
,
they
shall
suffer
a
mutation
and
change
which
shall
be
in
stead
of
Death
.
Their
change
is
a
kind
of
Death
to
them
,
as
our
death
is
a
kind
of
change
to
us
.
Therefore
wee
may
account
it
a
common
Enemie
to
man-kind
,
It
is
the
way
of
all
the
earth
.
And
the
Grave
it
is
the
house
appointed
for
all
living
.
It
is
a
common
Enemie
,
Secondly
,
it
is
A
secret
Enemie
;
And
it
is
the
more
dangerous
What
a
sort
of
diseases
wee
are
subject
to
,
you
may
imagine
how
many
.
Nay
,
yee
cannot
imagine
how
many
,
when
the
very
eye
(
as
some
Occolists
observe
)
hath
above
sixtie
diseases
.
What
a
many
casualties
there
are
every
moment
,
when
as
oft
as
wee
step
over
the
threshold
,
wee
cannot
tell
whether
ever
wee
shall
come
home
againe
.
The
fire
saith
,
Death
is
in
me
;
and
the
Water
saith
,
Death
is
in
mee
;
the
earth
we
tread
on
hath
Death
in
it
;
the
Ayre
we
breath
in
,
that
which
wee
continually
take
in
,
and
put
out
at
our
nosethrils
hath
death
in
it
:
Death
dwelleth
with
us
in
our
houses
;
it
walketh
with
us
in
the
streets
;
It
lieth
downe
with
us
in
our
beds
;
It
is
wrapped
about
us
in
our
clothes
that
sticke
to
us
.
Benhadad
is
slaine
in
his
Bed
.
Amnon
at
his
Table
.
Zachariah
in
the
Temple
.
Ioab
at
the
Altar
.
The
disobedient
Prophet
is
torne
with
a
Lyon
.
The
unbeleeving
Prince
is
trod
to
Death
in
the
croude
.
Abimelech
slaine
with
a
Mill-stone
;
and
Pyrrhus
with
the
fall
of
a
Tyle
.
Adrian
is
choaked
with
a
flie
.
Victor
is
poisoned
with
Wine
.
And
one
of
the
Emperours
with
the
bread
he
recived
in
the
Sacrament
.
Thus
Death
waiteth
every
where
,
and
yet
wee
spie
it
not
.
It
is
a
secret
Enemie
,
and
therefore
the
more
dangerous
.
Thirdly
,
it
is
a
spirituall
Enemie
.
And
it
is
the
more
dangerous
And
a
Spirituall
Enemie
I
call
it
,
because
though
it
seize
on
the
body
,
it
strikes
at
the
soule
:
By
Gods
decree
the
death
of
the
soule
is
a
concommitant
of
the
death
of
the
Body
,
and
were
it
not
by
Gods
mercy
reverst
,
they
would
still
come
like
lightning
and
thunder
,
and
strike
both
together
.
Againe
,
it
is
a
spirituall
enemie
,
because
it
fighteth
against
us
in
the
strength
of
sinne
.
It
commeth
armed
with
a
Sting
,
the
sting
of
death
is
sinne
.
Some
make
question
whether
if
Adam
had
never
sinned
,
he
should
ever
have
died
.
But
me-thinkes
the
Apostle
Saint
Paul
putteth
it
out
of
qustion
;
By
one
mans
disobedience
sinne
came
into
the
world
,
and
by
sinne
death
.
All
those
Deaths
that
S.
Austin
reckoneth
up
:
First
when
the
soule
is
deprived
of
God
,
separated
from
him
.
Secondly
,
when
the
body
is
separated
from
the
soule
.
Thirdly
,
when
the
Soule
is
separated
from
the
body
,
and
from
God
,
and
suffereth
torments
for
a
time
.
Lastly
,
when
the
soule
is
separated
from
God
,
and
rejoyned
to
the
body
,
to
suffer
torments
eternally
.
All
these
are
the
recompence
,
and
reward
of
sinne
.
Therefore
Death
comming
,
and
being
an
Enemie
thus
armed
,
(
whatsoever
kind
of
death
it
be
)
we
may
well
say
it
is
a
spirituall
enemie
,
and
the
more
spirituall
,
the
more
dangerous
.
Fourthly
and
lastly
,
it
is
a
continuall
Enemie
.
And
it
is
the
more
Every
day
wee
die
,
because
every
day
some
part
of
our
life
is
gone
.
As
a
Candle
,
it
is
no
sooner
lighted
,
but
presently
it
begins
to
waste
:
as
an
houre-glasse
,
it
is
no
sooner
turned
,
but
presently
the
sand
begins
to
runne
out
.
So
our
life
,
it
is
no
sooner
breathed
,
but
presently
it
begins
to
vapour
out
.
As
the
Sea
,
what
it
gaineth
in
one
place
,
it
loseth
in
another
;
so
our
life
,
what
we
gaine
one
way
,
wee
lose
it
in
another
:
looke
what
is
added
to
it
,
so
much
is
tooke
from
it
;
the
longer
a
man
liveth
,
the
lesse
he
hath
to
live
.
Death
doth
by
us
,
as
Iacob
did
by
Esau
,
catcheth
us
in
the
wombe
,
and
never
leaveth
us
.
So
wee
see
it
is
a
Common
,
a
Secret
,
a
Spirituall
,
a
Continuall
Enemie
.
Next
we
are
to
consider
;
How
,
and
wherein
Death
sheweth
it
Aristotle
,
It
is
the
most
terrible
of
all
terribles
.
Bildad
in
Iob
,
calleth
King
of
terrours
.
What
doth
Death
bring
with
it
to
make
it
fearfull
?
I
answer
,
Death
hath
sundrie
concomitants
,
and
companions
First
,
the
Harbingers
that
come
along
with
it
;
Sicknesses
,
and
diseases
,
infirmities
,
old
age
,
and
difficulties
.
These
are
all
fearfull
to
nature
,
and
through
feare
of
these
,
Death
keepeth
men
all
their
life
in
bondage
.
They
make
our
lives
,
as
it
were
a
life
,
rather
like
a
life
,
then
a
life
indeed
.
So
that
howsoever
the
Apostle
said
in
another
place
,
as
it
were
dying
,
and
Behold
wee
live
.
There
Death
as
it
were
living
,
and
behold
wee
die
:
here
life
hath
the
tanquam
,
and
Death
the
Ecce
.
Life
is
but
as
it
were
a
life
,
it
is
but
the
shadow
of
a
life
that
man
walketh
in
:
Man
walketh
in
a
vaine
shadow
,
and
disquieteth
himselfe
in
vaine
.
It
is
true
,
it
lighteth
not
on
all
alike
,
some
it
commeth
on
as
a
Lyon
,
and
breaking
their
bones
from
morning
to
evening
,
it
makes
an
end
of
them
:
to
others
it
is
as
a
Moth
in
the
garment
,
secretly
in
their
lives
,
by
degrees
,
insensibly
,
pining
and
consuming
them
.
Howsoever
,
what
Harbinger
soever
it
bringeth
,
it
visiteth
us
with
many
touches
,
and
twitches
,
before
it
come
:
falling
pell-mell
,
thicke
and
three-fold
on
us
,
when
they
come
.
In
respect
of
these
,
it
may
be
said
to
be
an
Enemie
.
Secondly
,
the
dissolution
that
Death
bringeth
.
For
it
dissolveth
the
frame
of
nature
;
It
divorceth
,
and
separateth
the
soule
from
the
Thirdly
,
the
horrour
of
the
Grave
:
The
men
of
Darknesse
,
as
the
delight
of
our
eyes
,
as
Ezekiel
said
by
his
wife
.
And
though
it
were
corruption
and
wormes
,
must
be
the
Mattresse
and
Coverled
,
to
lie
under
us
,
and
spread
over
us
;
Thou
shalt
say
to
Corruption
,
thou
art
my
father
,
and
to
the
worme
,
thou
art
my
mother
,
and
my
sister
.
That
bodie
of
thine
,
that
wonderfully
made
,
that
thou
all
thy
life-time
(
peradventure
)
hast
delicately
cherished
,
lapped
in
Silke
,
in
Furre
,
pampered
with
sweet
wines
,
Death
as
a
proud
Tyrant
will
set
his
foot
upon
it
,
and
throw
thee
downe
to
the
horrid
dungeon
,
where
thy
flesh
shall
putrifie
,
and
thy
bones
rot
,
and
the
beauty
of
it
(
though
sometime
it
were
as
the
Rose
and
the
Lilly
of
the
field
)
shall
soone
become
as
loathsome
as
the
dung
in
the
streets
.
This
is
another
thing
that
makes
the
face
of
Death
dreadful
and
terrible
,
when
we
thinke
of
such
privations
,
and
annihilations
as
these
,
tha●…
wee
shall
come
from
a
beeing
to
no
beeing
.
These
cannot
but
make
Death
looke
with
the
face
of
an
Enemie
.
Fourthly
,
The
losse
and
deprivation
of
all
worldly
contentments
,
None
of
our
pompe
and
glory
shall
descend
after
us
,
as
the
Psalmist
saith
.
Farewell
to
all
the
gold
and
silver
we
have
gathered
together
,
to
all
the
goodly
lands
wee
have
purchased
,
to
all
the
stately
houses
we
have
built
,
to
all
the
pleasant
gardens
,
and
orchards
wee
have
planted
,
to
all
the
sports
and
pastimes
we
have
had
,
to
all
our
merry
consorts
wee
have
kept
company
with
,
to
all
our
Jewels
and
wardrope
,
to
our
dauncing
,
and
feasting
,
and
musicke
:
Death
pulleth
us
from
all
these
,
and
layeth
us
levell
with
the
Dust
;
It
mingleth
shovels
and
Scepters
together
;
It
makes
rich
and
poore
,
the
Prince
and
the
Peasant
alike
;
I
shall
see
man
no
more
.
All
relations
we
have
now
,
shall
be
broken
off
then
,
betweene
Husband
and
Wife
,
Parents
and
children
,
All
the
services
and
imployments
wee
are
tooke
up
with
here
,
shall
cease
then
:
there
shall
be
no
frequenting
of
the
Exchange
,
no
exercising
of
Trade
,
no
bearing
of
Office
,
no
working
in
our
Calling
.
Death
is
the
night
that
no
man
can
worke
in
:
and
Death
is
the
place
of
silence
,
where
all
affaires
are
cut
off
:
Where
there
is
no
worke
nor
invention
,
nor
wisedome
,
nor
counsell
,
as
Solomon
saith
in
the
booke
of
the
Preacher
.
Oh
saith
good
Hezekiah
;
I
shall
see
the
Lord
no
more
in
the
land
of
the
living
.
There
is
no
more
service
to
be
done
to
the
Lord
,
nor
no
more
in
the
Church
,
in
that
manner
as
it
is
now
:
there
is
no
exercise
of
Religion
,
no
Word
,
no
Sacraments
,
no
Fasting
,
no
Almes
,
no
Preaching
,
no
Prayer
,
no
Confession
and
thankes-giving
.
The
Corse
cannot
praise
thee
,
the
Grave
cannot
give
thankes
,
they
that
goe
downe
into
the
pit
cannot
honour
thee
.
Oh
(
Beloved
)
how
carefull
and
active
,
and
vigilant
,
and
diligent
should
this
make
us
to
be
(
when
wee
consider
it
)
for
the
well
improving
of
that
time
that
wee
have
lent
unto
us
,
and
for
the
well-discharging
of
those
places
,
and
offices
,
and
duties
that
are
now
laid
upon
us
;
Considering
that
Death
is
an
enemie
that
will
cut
us
off
from
all
affaires
,
and
bereave
us
of
all
opportunities
of
receiving
or
doing
,
or
performing
any
service
to
God
at
all
,
either
Fiftly
and
lastly
,
Conscience
of
sinne
,
and
certaintie
of
iudgement
,
and
uncertainty
of
salvation
(
for
brevities
sake
I
put
them
together
)
these
things
come
along
with
Death
,
and
make
the
face
of
Death
terrible
and
fearfull
.
Conscience
of
sinne
first
of
all
.
For
Sinne
it
is
the
sting
of
Death
.
And
which
of
us
is
there
that
doth
not
arme
Death
with
that
sting
?
Who
can
reflect
on
the
passages
of
his
life
,
but
he
shall
find
it
as
full
of
sinne
,
as
the
Leopard
of
spots
.
Wee
find
nothing
in
sinne
now
,
but
oblectation
and
delight
,
and
therefore
wee
hide
it
under
our
tongue
,
and
hugge
it
in
our
bosomes
.
Oh
but
when
Death
commeth
once
,
it
thrusteth
these
things
out
,
and
oh
the
horrour
and
anguish
that
the
poore
conscience
is
tormented
,
and
made
to
smart
with
.
Againe
,
with
conscience
of
sinne
,
certainty
of
judgement
;
that
is
another
dreadfull
Arrow
in
Deaths
quiver
,
After
Death
commeth
judgement
.
And
wee
must
all
appeare
before
the
judgement
seat
of
Christ
,
to
receive
according
to
what
wee
have
done
in
our
bodies
.
First
,
the
particular
judgement
that
passeth
upon
the
soule
,
it
shall
never
be
reverst
,
for
as
the
Tree
falleth
,
so
it
lieth
.
And
then
the
Generall
judgement
,
when
the
Body
and
Soule
shall
both
bee
wrapped
up
in
the
same
condemnation
.
Oh
who
can
dwell
with
devouring
fire
?
with
those
everlasting
burnings
?
And
then
lastly
;
The
uncertaintie
of
our
future
estate
.
For
how
many
thousands
bee
there
that
die
,
that
cannot
tell
what
becommeth
of
them
when
they
die
,
but
they
must
sing
that
Farewell
to
their
soules
as
Adrian
to
his
,
My
poore
wandring
soule
,
whether
art
thou
going
?
What
will
become
of
thee
?
Death
then
being
accompanied
with
such
an
Armie
of
Terrours
as
these
,
the
Apostle
might
well
call
it
,
as
it
is
in
the
Text
;
An
Enemie
.
That
is
the
first
thing
.
Secondly
,
we
are
to
consider
how
it
is
called
the
last
Enemie
.
For
two
reasons
;
First
,
because
it
is
the
last
that
shall
assault
us
.
So
Caietan
.
Secondly
,
because
it
is
the
Last
that
shall
bee
destroyed
.
So
the
It
is
the
Last
Enemie
that
shall
assault
us
.
And
here
I
have
to
note
two
things
;
First
,
that
while
wee
live
in
the
world
,
we
have
more
Enemies
in
the
world
.
For
when
there
are
some
last
,
there
must
bee
others
going
before
.
If
Death
bee
the
last
Enemie
,
there
are
some
others
beside
.
I
,
we
have
so
(
God
knoweth
)
Enemies
on
every
side
.
Without
us
,
within
us
.
The
Divell
he
is
an
Enemie
to
us
,
and
vollies
of
tentation
hee
The
World
is
an
enemie
to
us
:
An
enemie
when
it
seemeth
a
friend
;
Lastly
,
our
owne
flesh
is
an
enemie
.
It
is
a
Serpent
wee
carry
in
sindge
a
haire
of
our
heads
,
if
our
flesh
were
not
as
tinder
.
All
the
windes
that
blow
in
the
foure
corners
of
the
world
,
could
not
make
shipwracke
of
us
,
if
our
flesh
were
not
a
treacherous
Pilot.
Death
(
that
gnaweth
the
thread
of
our
soule
and
body
asunder
)
could
not
separate
them
,
or
them
from
God
,
if
the
flesh
did
not
whet
the
teeth
of
it
,
and
sharpen
it
with
a
sting
.
So
then
we
see
,
we
have
a
great
many
Enemies
more
to
encounter
us
besides
Death
,
some
without
,
some
within
.
Therefore
how
should
this
teach
us
circumspect
walking
?
to
behave
our selves
wisely
in
every
thing
,
as
David
when
he
knew
Saul
was
his
Enemie
,
and
had
an
eye
upon
him
to
doe
him
mischiefe
.
How
should
it
teach
us
to
pray
with
David
;
Lord
teach
mee
thy
way
,
and
lead
me
in
the
right
path
,
because
of
mine
enemie
?
That
is
one
thing
I
have
to
note
.
Againe
,
another
thing
I
have
to
note
;
If
Death
be
the
last
enemie
,
Death
is
the
last
Enenie
,
it
is
like
to
be
the
sorest
.
Now
the
sorer
we
are
like
to
find
him
,
the
carefuller
we
should
be
to
arme
against
him
:
alwayes
to
put
our selves
in
a
readinesse
,
that
whensoever
he
commeth
,
hee
may
find
us
weaponed
:
that
if
it
were
possible
,
we
might
be
alwayes
doing
,
as
if
wee
were
dying
,
it
being
the
height
of
the
perfection
,
that
any
soule
can
attaine
to
(
as
the
heathens
themselves
well
observed
)
for
a
man
to
spend
every
day
,
as
if
it
were
his
last
day
.
That
is
one
reason
why
the
Apostle
here
calleth
Death
the
last
enemie
,
because
the
last
is
like
to
be
the
worst
.
Againe
,
another
reason
.
As
it
is
the
last
by
which
wee
are
assaulted
,
last
that
shall
bee
destroyed
.
That
the
Apostle
principally
meant
here
(
as
Interpreters
commonly
understand
it
)
When
he
saith
the
last
enemie
that
shall
be
destroyed
is
Death
,
hee
meant
that
Death
is
the
Enemie
that
shall
be
destroied
last
.
And
this
leadeth
me
to
the
last
point
I
propounded
to
speake
of
,
That
Death
is
an
enemie
,
and
the
last
enemie
,
and
at
last
shall
be
destroyed
.
It
shall
be
destroyed
,
that
is
one
thing
.
Who
undertakes
the
doing
of
it
?
Our selves
?
In
likelihood
seven-sealed
booke
in
the
Revelation
,
when
there
was
none
in
heaven
,
or
in
earth
,
or
under
the
earth
,
that
was
able
to
open
it
,
the
Lion
of
the
tribe
of
Iudah
,
prevailed
to
open
the
booke
.
So
the
Lion
of
the
tribe
of
Iudah
prevaileth
to
destroy
this
enemie
,
that
none
in
heaven
,
or
in
earth
,
or
under
the
earth
,
but
only
he
,
is
able
to
destroy
.
Hee
saith
of
him
,
as
David
of
Goliah
,
when
hee
defied
the
host
of
Israel
,
and
all
men
ranne
away
,
Let
no
mans
heart
faile
him
.
So
saith
the
David
,
The
Lord
of
David
,
let
no
mans
heart
faile
him
,
I
will
goe
to
fight
with
yonder
Philistim
.
Oh
Death
I
will
be
thy
death
,
It
is
spoken
in
the
person
of
Christ
,
whom
Saint
Peter
calleth
the
Lord
of
destroy
Death
,
hee
will
not
leave
him
,
till
he
have
trod
him
under
foot
.
But
when
will
Christ
doe
this
?
Wee
see
Death
playes
the
Tyrant
At
last
.
His
meaning
is
,
at
the
generall
day
of
the
Resurrection
:
dead
should
arise
,
how
can
Death
be
destroyed
?
But
Death
shall
be
destroyed
,
therefore
it
is
out
of
question
that
the
dead
shall
rise
againe
.
But
what
comfort
have
we
in
the
meane
time
,
if
Death
be
not
destroyed
till
then
?
if
till
then
it
play
the
domineering
Enemie
?
No
,
not
so
neither
.
Wee
have
comfort
enough
in
that
,
that
Gates
of
Gaza
on
his
shoulders
,
and
carried
them
to
the
top
of
the
hill
.
Christ
by
Death
tooke
the
sting
of
Death
away
;
by
his
Resurrection
hee
tooke
the
strength
of
Death
away
;
by
his
Ascension
hee
tooke
away
the
hope
of
Death
,
for
ever
conquering
or
prevailing
more
;
finally
,
at
the
last
Judgement
hee
will
take
away
the
name
and
beeing
of
Death
,
so
that
it
shall
never
bee
more
remembred
,
but
mortality
shall
be
swallowed
up
of
life
.
I
,
Christ
hath
done
this
for
himselfe
(
perhaps
)
but
what
is
this
to
us
?
Nay
,
Christ
hath
done
it
,
not
only
for
his
owne
victorie
,
but
he
hath
given
us
victorie
:
hee
is
not
only
a
conquerour
,
but
hee
hath
made
us
conquerours
:
thankes
be
unto
God
,
that
hath
given
us
In
a
word
,
Christ
hath
,
and
will
doe
by
Death
,
as
hee
doth
by
our
sinnes
:
he
hath
subdued
them
already
:
at
the
last
hee
will
utterly
destroy
them
:
sinne
and
Death
both
of
them
are
already
subdued
,
at
last
they
shall
be
abolished
and
destroyed
,
that
they
shall
be
no
more
.
As
there
shall
bee
no
more
sorrow
and
paine
,
so
there
shall
be
no
more
death
and
sinne
:
All
teares
shall
be
wiped
from
our
eyes
:
I
will
ransomethem
from
the
power
of
the
grave
,
and
redeeme
them
from
death
.
More
then
this
;
This
yet
addeth
to
our
comfort
,
Christ
will
so
destroy
Death
,
as
hee
will
not
only
subdue
him
for
us
,
but
also
reconcile
him
to
us
:
not
only
foile
him
as
an
Enemie
,
but
propitiate
,
and
make
him
our
friend
.
Wee
have
all
our
enemies
subdued
to
us
,
but
some
are
so
subdued
,
that
they
are
reconciled
:
Death
is
one
of
them
,
it
is
a
reconciled
,
as
well
as
a
subdued
enemie
.
In
stead
of
bringing
forth
children
for
bondage
,
it
becommeth
a
purchaser
of
our
freedome
:
it
is
so
farre
from
plucking
us
from
Christ
,
as
rather
it
letteth
us
into
Christ
:
so
farre
from
being
a
losse
,
as
it
bringeth
gaine
:
so
farre
from
being
a
dammage
,
that
it
is
part
of
our
Dowrie
:
therefore
the
Apostle
reckoneth
it
as
a
prerogative
,
as
hee
saith
,
that
the
world
,
and
life
,
and
Christ
is
ours
,
so
Death
is
ours
.
Now
for
the
Application
,
and
conclusion
of
all
.
Something
I
have
to
say
by
way
of
comfort
,
and
something
by
way
of
counsell
.
First
,
by
way
of
comfort
;
Against
the
feare
of
Death
,
or
against
It
is
true
,
Death
is
an
Enemie
.
But
to
whom
?
only
to
the
wicked
hast
thou
found
me
,
oh
mine
Enemie
?
It
is
the
worst
Enemie
they
have
in
the
world
.
It
is
a
cruell
Sergeant
,
that
drop
of
water
to
coole
their
tongue
.
But
to
the
faithfull
in
Christ
,
there
is
comfort
upon
comfort
.
Secondly
,
a
reconciled
Enemie
.
Thirdly
and
lastly
,
an
Enemie
that
one
day
shall
not
be
at
all
.
It
is
a
subdued
Enemie
,
that
is
one
comfort
.
The
strength
and
Against
all
those
Enemies
that
I
formerly
told
yee
of
,
that
are
attendants
on
Death
,
here
is
comfort
.
First
it
is
true
:
Death
commeth
with
ill
Harbingers
,
it
bringeth
sicknesses
,
and
aches
,
and
paine
,
but
there
is
comfort
against
this
.
For
when
God
sendeth
paine
,
remember
hee
promiseth
to
send
patience
too
:
that
he
will
put
his
hand
under
to
helpe
,
His
left
hand
shall
bee
under
us
,
and
his
right
hand
over
us
,
to
catch
us
:
hee
hath
to
make
our
bed
in
our
sicknesse
.
hee
saith
to
the
sicke
of
the
Palsey
,
Take
up
thy
bed
:
hee
turneth
our
bed
in
our
sicknesse
,
either
he
sends
us
health
,
(
so
some
expounds
it
)
hee
turnes
the
bed
of
sicknesse
,
into
a
bed
of
health
:
or
God
turneth
our
bed
for
us
in
our
sicknesse
;
that
is
,
he
refresheth
us
,
giveth
us
ease
,
when
we
lie
upon
our
sicke
beds
.
It
is
a
Metaphor
borrowed
from
those
that
attend
sicke
persons
,
that
helpe
to
make
their
Beds
easie
and
soft
,
and
turne
them
,
that
they
may
lie
at
ease
:
So
God
hath
promised
his
children
in
the
painfull
time
of
sicknesse
,
to
make
their
Beds
easie
and
soft
,
to
cause
them
to
lie
at
ease
by
the
Patience
that
he
will
give
them
.
Secondly
,
it
is
true
,
Death
bringeth
dissolution
,
and
dissolveth
the
frame
of
nature
,
it
separateth
and
divorceth
those
two
loving
companions
,
the
Soule
and
the
Body
.
But
there
is
comfort
in
this
.
For
though
it
divorce
the
Soule
and
the
Body
,
yet
it
cannot
destroy
the
soule
and
the
body
:
even
the
body
is
in
the
hand
of
God
,
when
it
is
rotting
in
the
earth
,
as
the
Soule
is
translated
to
heaven
.
Againe
,
though
they
be
separated
,
yet
it
is
but
for
a
time
,
one
day
they
shall
meet
more
joyfull
,
and
glorious
then
ever
before
,
and
after
that
they
shall
never
be
separated
againe
.
Lastly
,
though
he
separate
the
soule
from
the
body
,
and
the
body
from
the
soule
,
yet
neither
from
Christ
,
nor
Christ
from
them
.
Nay
,
it
is
so
farre
from
separating
,
that
it
helpeth
to
unite
us
to
Christ
,
(
as
I
said
before
)
the
dissolution
of
those
shall
bee
the
conjunction
with
him
;
I
desire
to
be
dissolved
,
and
to
be
with
Christ
.
Thirdly
,
it
is
true
,
the
horrour
of
the
Grave
attendeth
Death
,
and
the
putrifaction
of
this
flesh
of
ours
,
that
must
turne
to
corruptnesse
,
it
makes
it
terrible
and
fearfull
.
But
there
is
comfort
against
this
.
For
after
that
time
of
putrifaction
,
there
shall
bee
a
time
of
restitution
,
and
though
the
wormes
devoure
this
flesh
of
ours
,
yet
in
that
very
flesh
of
ours
,
wee
shall
see
God
another
day
,
These
eyes
shall
see
him
.
There
is
comfort
in
that
,
that
when
God
shall
come
to
restore
us
with
himselfe
,
what
the
Grave
hath
clothed
with
corruption
,
he
will
cloath
with
glory
;
these
vile
bodies
,
hee
will
make
them
like
the
glorious
body
of
Christ
,
without
all
corruption
.
Fourthly
,
it
is
true
,
Death
depriveth
us
of
worldly
friends
,
of
worldly
imployments
,
this
makes
it
terrible
;
Yet
there
is
comfort
against
this
.
Though
we
be
deprived
of
worldly
friends
,
it
carries
us
to
heaven
,
to
better
company
,
to
Angels
,
to
the
spirits
of
just
and
perfect
men
,
to
God
the
Iudge
of
all
,
to
Iesus
the
Mediatour
of
the
New
Testament
.
Nay
besides
,
one
day
hee
will
restore
againe
those
very
friends
,
of
which
here
we
are
deprived
:
though
wee
lose
them
for
a
time
,
in
heaven
wee
shall
meet
againe
,
and
there
renew
a
perpetuall
league
of
societie
and
love
.
So
though
it
deprive
us
of
worldly
benefits
,
it
cannot
of
heaven
,
and
those
are
better
,
they
are
not
pleasures
of
sinne
,
that
last
for
a
season
,
but
at
the
right
hand
of
God
,
that
endure
for
ever
.
So
though
it
deprive
us
of
worldly
services
,
it
carrieth
us
to
heaven
,
to
those
that
are
better
,
that
are
high
and
proper
to
the
Church
triumphant
,
such
as
befit
the
Church
,
to
sing
Hallelujahs
;
and
such
as
are
profitable
to
the
Church
militant
,
by
the
memorie
of
good
examples
,
and
by
the
prayers
they
offer
to
God
,
not
in
particular
,
for
they
know
no
mans
particular
wants
,
yet
for
the
generall
and
common
good
of
all
.
Fifthly
and
lastly
;
It
is
true
,
the
consideration
of
sinne
,
and
of
Judgement
,
and
our
uncertaine
estate
after
death
,
makes
it
terrible
like
the
face
of
an
Enemie
.
Yet
there
is
comfort
against
these
.
For
sinne
.
I
told
you
that
though
there
bee
a
sting
in
the
Serpent
,
yet
Christ
hath
drawne
out
that
sting
,
so
that
being
a
Serpent
without
a
sting
,
we
may
doe
as
Moses
,
take
it
in
our
hand
,
put
it
into
our
bosome
,
and
it
will
never
doe
us
hurt
,
to
them
that
die
in
the
Lord
:
Death
rather
came
by
sinne
,
then
for
sinne
;
It
is
not
betweene
sinne
and
damnation
,
but
betweene
sinne
and
salvation
.
For
judgement
;
It
is
true
,
Death
presenteth
judgement
,
but
it
presenteth
it
with
comfort
,
for
the
day
of
Judgement
,
is
the
day
that
the
godly
looke
for
,
and
long
for
,
as
the
day
of
redemption
,
not
of
confusion
;
when
they
shall
receive
the
sentence
by
which
they
shall
bee
absolved
,
and
not
condemned
.
For
they
know
when
God
shall
come
to
be
their
Judge
,
hee
shall
come
to
be
their
Saviour
.
And
so
for
the
uncertaintie
of
our
future
estate
after
death
.
It
is
true
,
the
state
of
the
dead
,
in
regard
of
naturall
understanding
,
it
may
be
a
thing
uncertaine
and
obscure
,
yet
from
the
secre●…
revelation
of
Gods
Spirit
,
the
Saints
in
some
measure
know
how
it
will
be
with
them
after
death
,
Wee
know
though
our
earthly
tabernacle
be
destroyed
,
wee
have
a
building
given
us
of
God
.
All
these
things
are
helpes
to
give
us
comfort
against
the
feare
of
Death
,
and
those
Enemies
that
Death
comes
attended
with
:
that
though
it
be
an
Enemie
,
yet
it
is
a
subdued
Enemie
.
Secondly
,
it
may
comfort
us
,
to
consider
that
Death
is
not
only
Lastly
,
it
may
comfort
us
,
to
consider
that
as
death
is
an
enemie
,
at
last
shall
be
destroyed
.
The
time
shall
come
when
Death
and
Hell
shall
be
cast
into
the
lake
of
fire
;
the
meaning
is
(
I
thinke
)
they
shall
be
shut
up
in
the
bottomlesse
pit
,
where
they
shall
only
have
leave
to
exercise
their
power
on
the
Divell
,
and
damned
reprobates
that
lie
there
in
torments
,
Death
on
the
one
side
still
gnawing
of
them
that
they
ever
die
,
and
yet
Hell
on
the
other
side
,
still
preserving
of
them
,
that
they
shall
everlastingly
live
.
But
the
godly
,
and
the
faithfull
shall
have
their
part
and
portion
given
them
in
the
resurrection
to
life
,
where
they
shall
never
●…ast
of
death
more
.
What
the
Apostle
saith
of
Christ
,
is
true
of
all
those
that
are
in
Christ
,
when
they
are
once
dead
,
they
shall
die
no
more
,
Death
hath
no
more
dominion
over
them
.
But
I
cannot
inlarge
these
comforts
;
Yet
(
Beloved
)
I
have
a
word
or
two
of
counsell
,
I
pray
hearken
to
it
.
Birefly
thus
.
Christ
though
he
have
overcome
,
and
destroyed
both
death
and
overcome
death
,
so
must
we
for
our
parts
,
that
wee
may
have
the
comfort
of
that
that
Christ
hath
done
.
Death
being
an
enemie
And
for
your
better
direction
take
these
few
heads
.
First
,
Remember
that
Death
is
the
wages
of
sinne
.
It
is
sinne
that
die
to
sinne
:
labour
to
have
sinne
die
in
thee
,
and
then
thou
shalt
not
die
in
that
.
When
thou
hast
committed
drunkennesse
,
or
prophanenesse
,
&c.
thinke
with
thy selfe
,
this
is
pleasant
and
sweet
now
;
but
how
will
this
tast
another
day
,
when
I
shall
come
to
lie
upon
my
death-bed
,
and
my
soule
shall
set
on
my
pale
lips
,
ready
to
take
her
flight
,
and
bee
brought
before
the
Judgement
seat
of
Christ
?
What
fruit
will
these
things
bring
then
?
What
comfort
,
and
peace
,
and
joy
,
will
it
procure
to
the
conscience
then
?
Oh
(
saith
Abner
to
Ioab
)
knowest
thou
not
,
that
this
will
be
bitternesse
in
the
end
?
It
will
be
as
gall
and
wormwood
,
therefore
if
yee
would
not
have
Death
be
bitter
then
,
let
not
sinne
bee
sweet
now
:
part
with
sinne
betime
.
That
is
the
first
.
Secondly
,
learne
to
walke
humbly
with
God
betime
,
and
betime
put
your selves
in
a
way
of
repentance
,
and
new
obedience
:
take
They
that
remember
not
God
in
their
life
(
saith
S.
Austin
)
it
is
just
with
God
to
forget
them
in
death
.
The
Apostle
S.
Peter
would
have
us
looke
for
new
heavens
,
and
a
new
earth
,
wherein
dwelleth
righteousnesse
.
But
never
looke
thou
to
dwell
in
that
heaven
where
righteousnesse
dwelleth
,
except
righteousnesse
dwell
in
thee
:
And
he
exhorteth
us
,
that
wee
be
found
of
God
in
peace
at
that
day
:
that
is
sweet
and
comfortable
indeed
;
but
remember
,
Peace
and
holinesse
goe
together
,
if
we
would
be
found
of
God
in
peace
,
wee
must
be
found
of
him
in
holinesse
:
Walke
in
holinesse
and
uprightnesse
,
and
then
peace
shall
kisse
thee
on
thy
death-bed
:
Marke
the
upright
and
just
man
,
the
end
of
that
man
is
peare
.
Thirdly
,
the
better
to
subdue
Death
,
be
willing
to
meditate
and
How
shall
we
doe
that
?
I
will
shew
you
.
Consider
we
have
many
little
deaths
to
undergoe
in
the
world
,
as
we
have
many
delights
;
Learne
to
inure
and
acquaint
thy selfe
before
hand
with
the
patient
and
quiet
bearing
and
enduring
of
these
many
troubles
and
crosses
that
befall
thee
,
As
Agamemnon
first
overcame
the
Lacedemonians
by
wrestling
,
and
then
by
fighting
,
and
Bilney
first
burnt
his
finger
in
the
Candle
,
that
after
he
might
the
better
endure
the
burning
of
his
body
at
the
stake
.
So
thinke
with
your selves
,
If
I
cannot
endure
a
little
,
how
shall
I
endure
more
?
If
I
cannot
endure
a
light
crosse
,
a
small
affliction
,
doe
I
murmure
at
that
?
Am
I
impatient
and
repine
at
that
?
How
shall
I
beare
the
pangs
of
Death
,
when
they
come
?
Therefore
let
us
inure
our selves
to
a
meeke
,
and
quiet
bearing
of
lesser
stripes
,
so
wee
may
be
better
able
to
endure
heavier
stroakes
.
Many
of
us
lay
out
a
great
deale
of
care
how
to
live
in
the
world
,
we
had
more
need
take
care
how
to
die
,
when
wee
shall
leave
the
world
.
Studie
the
Art
of
dying
;
That
is
the
third
.
Lastly
,
that
we
may
the
better
subdue
Death
,
that
it
may
not
Put
thy
house
in
order
(
saith
God
to
Hezekiah
;
)
I
say
so
to
every
one
of
you
.
First
,
your
outward
house
,
that
which
concerneth
your
worldly
estate
,
put
that
house
in
And
then
set
thy
soule
and
conscience
,
thy
inner
house
in
order
,
Death
be
an
enemie
,
yet
thou
shalt
not
be
hurt
of
it
,
because
it
is
subdued
,
and
at
last
thou
shalt
get
the
victorie
over
it
,
when
thou
shalt
see
it
utterly
destroyed
.
And
now
as
I
have
exhorted
you
to
doe
this
,
by
way
of
counsell
,
so
yet
a
little
further
I
crave
patience
,
that
I
may
encourage
you
to
doe
it
by
way
of
example
:
By
the
example
of
this
blessed
servant
,
and
Saint
of
God
,
for
whose
occasion
you
have
given
this
meeting
,
and
I
have
preached
this
Sermon
.
Give
me
leave
to
doe
by
her
,
as
Mary
Magdelen
did
by
our
Saviour
Christ
,
to
breake
a
box
of
Spiknard
and
poure
it
on
her
,
that
I
may
anoint
her
for
her
buriall
.
Concerning
whom
,
though
I
could
say
a
great
deale
,
yet
(
knowing
how
well
shee
was
knowne
to
you
)
I
should
not
be
afraid
to
say
too
much
.
Yet
on
the
other
side
(
because
the
night
is
farre
spent
,
and
because
shee
was
sufficiently
knowne
to
you
)
although
I
speake
but
a
little
,
I
shall
speake
enough
.
Shee
dwelt
among
you
:
who
is
he
that
can
speake
ill
of
her
?
who
knew
her
but
reported
well
of
her
?
The
Apostle
Saint
Paul
reduceth
all
the
practicall
parts
of
Christianitie
to
three
heads
▪
Living
soberly
,
and
righteously
,
and
holily
:
The
grace
of
God
(
saith
he
)
hath
appeared
,
and
teacheth
us
to
doe
all
this
.
Shee
had
learned
to
live
soberly
.
Shee
was
a
patterne
of
sobrietie
.
Sober
in
her
countenance
,
in
her
diet
,
in
her
apparell
,
in
her
speech
,
in
all
her
behaviour
.
And
the
grace
of
God
taught
her
to
live
righteously
,
both
in
those
things
that
concerne
the
workes
of
justice
,
and
those
things
that
concerne
the
workes
of
mercy
:
both
are
referred
to
righteousnesse
.
For
her
Justice
,
I
am
perswaded
shee
was
exceeding
carefull
in
all
her
wayes
to
keepe
a
good
Conscience
.
I
am
sure
she
was
a
woman
very
diligent
and
painfull
in
her
Calling
,
shee
was
truly
one
of
those
good
house-wives
that
Solomon
describeth
in
Prov.
31.
and
had
studied
that
Chapter
well
,
and
attained
the
practise
of
it
:
she
could
never
endure
idlenesse
in
any
:
there
was
no
plague
(
she
said
)
to
idlenesse
;
and
that
diligence
in
our
Callings
sets
open
a
dore
to
many
blessings
,
and
shuts
up
the
dore
to
many
tentations
.
I
may
call
her
a
discreet
woman
,
that
was
a
crowne
to
her
husband
;
so
Solomon
said
a
vertuous
woman
is
.
Hee
had
a
rich
portion
,
when
God
gave
him
her
.
Houses
and
lands
come
by
inheritance
,
but
a
Prudent
wife
commeth
of
the
Lord
.
Shee
was
an
excellent
guide
to
her
family
,
to
her
servants
:
Children
she
had
none
.
She
had
such
children
as
S.
Austin
speakes
of
,
and
he
saith
,
they
are
those
children
that
women
are
saved
by
;
What
children
,
saith
he
?
Good
workes
:
and
those
children
shee
was
full
of
.
She
did
the
part
of
a
Mother
in
bringing
up
her
servants
that
were
with
her
:
insomuch
as
she
would
say
sometimes
(
though
they
were
none
of
her
owne
children
)
Behold
,
here
am
I
,
and
the
children
that
God
hath
given
me
.
And
for
workes
of
mercie
aswell
as
justice
,
she
was
most
open-hearted
and
handed
,
not
only
to
doe
according
,
but
beyond
her
abilitie
:
alwayes
ready
upon
every
occasion
to
distribute
,
and
administer
to
the
necessities
of
the
Saints
,
and
provoked
,
and
stirred
others
to
the
doing
of
the
like
.
Among
her
neighbours
she
lived
unblameably
:
A
woman
of
a
meeke
and
quiet
spirit
,
and
Saint
Peter
saith
,
Such
of
God
are
much
set
For
Pietie
,
shee
was
remarkabl●…
.
Shee
shewed
it
both
in
her
health
and
sicknesse
.
In
her
health
,
both
publikely
and
privatly
.
In
publike
,
She
was
a
religious
frequenter
of
the
ordinances
on
the
Lords
day
,
and
on
the
weeke
dayes
,
a
diligent
hearer
and
attender
,
an
excellent
rememberer
:
one
of
the
best
Remembrancers
that
I
have
heard
of
.
And
in
private
,
she
was
excellent
for
duties
there
,
both
for
the
discharge
of
her
owne
dutie
,
by
giving
ensample
to
others
,
and
many
times
by
good
and
godly
exhortations
and
instructions
,
and
daily
by
private
reading
and
prayer
,
shee
set
apart
some
time
for
her selfe
,
for
private
meditation
.
In
her
sicknesse
,
she
was
a
spectacle
for
thousands
to
looke
on
.
It
pleased
God
to
lay
a
long
and
heavy
affliction
upon
her
.
Shee
had
a
Cancer
in
her
breast
,
that
had
beene
on
her
three
yeares
:
in
the
two
last
yeares
she
suffered
a
great
deale
of
extremity
,
as
you
may
imagine
by
one
thing
that
I
shall
say
.
Shee
was
faine
to
endure
a
great
deale
of
dressing
with
Corrasives
and
sharpe
medicines
;
a
great
deale
of
cutting
,
and
searing
,
and
burning
:
shee
was
above
fiftie
times
burnt
with
hot
Irons
:
but
(
Lord
)
with
what
patience
did
she
still
endure
it
?
Shee
would
say
,
It
was
no
matter
;
sanctified
afflictions
were
better
then
unsanctified
prosperity
.
Apelles
said
,
when
the
picture
of
a
beautifull
woman
was
to
be
compleatly
drawne
,
he
must
borrow
one
part
from
one
,
and
another
from
another
,
and
put
altogether
.
She
had
learned
this
.
Shee
had
looked
on
many
good
patternes
in
the
Scripture
,
and
had
drawne
to
her selfe
an
imitation
of
them
all
,
so
that
she
was
a
perfect
and
compleat
Modell
.
Though
I
say
much
,
yet
I
know
,
I
say
,
nothing
but
the
truth
.
I
read
of
few
excellent
women
in
the
Scripture
,
but
she
made
them
a
patterne
of
one
vertue
or
other
.
For
obedience
,
she
was
a
Saraah
:
for
wisedome
a
Rebecca
:
for
meeknesse
a
Hannah
:
for
a
discreet
temper
,
an
Abigal
:
for
good
houswiverie
a
Martha
:
for
pietie
,
a
Mary
,
a
Lydia
.
I
know
not
any
necessarie
thing
,
that
belonged
to
make
up
a
good
Christian
,
but
in
some
measure
it
pleased
God
to
bestow
it
on
her
.
Thus
she
continued
all
her
life
in
the
time
of
her
health
:
and
in
sicknesse
with
so
much
patience
as
(
after
a
sort
)
she
endured
a
martyrdome
,
and
I
see
no
reason
but
we
may
allow
a
Martyr
of
Gods
making
,
aswell
as
of
mans
:
I
am
sure
,
if
God
make
Martyrs
,
I
know
not
any
fitter
then
she
,
so
meeke
,
and
patient
,
and
constant
.
Many
daughters
(
saith
Solomon
)
have
done
vertuously
,
but
thou
surmountest
them
all
.
I
will
not
say
so
of
her
,
because
I
decline
flatterie
.
But
this
I
will
say
,
that
I
know
not
many
excell
her
,
scarse
any
that
come
neere
her
.
She
hath
the
reward
of
that
shee
hath
done
,
given
her
of
God
,
and
her
workes
follow
her
.
We
leave
her
to
God
,
and
having
committed
her
soule
into
his
hands
,
we
beseech
his
gracious
favour
upon
our selves
.
FINIS
.
A
A
TRIALL
OF
SINCERITIE
;
OR
,
THE
DESIRE
OF
THE
FAITHFVLL
.
ISAIAH
25.
9.
This
is
the
Lord
,
wee
have
waited
for
him
,
wee
will
be
glad
,
and
rejoyce
in
his
salvation
.
PSAL.
38.
9.
Lord
,
all
my
desire
is
before
thee
;
and
my
groaning
is
not
hid
from
thee
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
A
TRIALL
OF
SINCERITIE
;
OR
,
THE
DESIRE
OF
THE
FAITHFVLL
.
SERMON
XV.
ISAIH
26.
8
,
9.
Yea
,
in
the
way
of
thy
Iudgements
,
O
Lord
,
have
wee
waited
for
thee
:
the
desire
of
our
soule
is
to
thy
Name
,
and
to
the
remembrance
of
thee
.
With
my
soule
have
I
desired
thee
in
the
night
:
yea
,
with
my
Spirit
within
me
,
will
I
seeke
thee
early
:
for
when
thy
judgements
are
in
the
earth
,
the
inhabitants
of
the
world
,
will
learne
righteousnesse
.
THis
Chapter
is
a
sweet
song
of
the
Prophet
(
if
I
mistake
not
)
concerning
the
restauration
of
the
Iewes
.
And
the
words
of
the
Text
,
are
the
sweet
Swan-like
song
of
our
deceased
Sister
,
which
she
desired
might
be
her
Funerall
song
,
her
Funerall
text
,
at
this
time
:
and
desired
it
long
agoe
,
before
any
thing
,
that
is
now
fallen
out
,
came
to
passe
.
And
I
have
accordingly
pitched
uponit
:
not
only
to
satisfie
her
desire
in
a
just
thing
:
but
especially
,
because
I
approve
her
choyce
of
a
fit
Text
;
there
being
not
in
the
whole
Scripture
,
a
portion
that
will
afford
a
fitter
Character
(
in
my
apprehension
)
for
her
person
:
as
you
shall
understand
in
the
close
,
to
which
therefore
I
shall
deferre
the
speaking
to
the
present
occasion
.
The
truth
is
,
I
have
handled
a
good
part
of
this
chapter
formerly
,
and
in
this
place
:
but
now
wee
shall
cleane
goe
another
way
then
then
I
did
,
and
then
I
usually
doe
.
I
shall
only
desire
to
present
so
much
out
of
these
words
without
any
curious
observation
or
division
,
as
may
represent
to
us
a
perfect
character
of
a
sweet
Christian-minded
man
or
woman
:
which
may
bee
of
singular
use
,
and
very
profitable
.
There
be
onely
two
things
,
that
I
shall
observe
in
the
whole
We
have
here
propounded
to
to
us
the
compleat
dutie
of
a
Christian
.
There
is
a
generall
dutie
(
to
begin
with
that
first
)
that
belongeth
speciall
duties
which
concerne
Christians
in
some
speciall
times
.
Both
contained
The
generrll
dutie
(
I
shall
not
,
as
I
said
,
handle
it
in
my
former
way
of
observation
,
but
only
explicate
the
very
words
of
the
Text
,
and
that
will
be
enough
for
me
.
)
The
generall
duty
(
I
say
)
of
a
Christian
,
and
what
should
bee
the
temper
of
his
heart
,
and
First
,
we
may
see
here
what
is
the
true
Object
,
upon
which
a
Secondly
,
we
may
see
the
Latitude
of
the
Acts
which
a
Christian
Thirdly
,
we
may
take
notice
,
of
the
manner
,
and
of
the
degree
in
which
every
one
of
those
Acts
must
bee
exercised
.
I
shall
but
speciall
duties
,
belonging
to
speciall
times
.
First
,
to
begin
with
the
Object
.
The
desire
of
our
soule
is
toward
thee
,
and
to
the
remembrance
of
thy
Name
.
God
,
and
the
name
of
God
,
is
that
,
which
should
be
printed
in
the
heart
of
a
Christian
:
should
be
that
to
which
the
byas
and
streame
of
his
whole
soule
runnes
.
First
,
I
say
,
it
should
be
fixed
upon
God
.
Wee
are
here
in
the
world
placed
(
as
it
were
)
betweene
heaven
and
earth
:
Now
all
Fecisti
nos
,
Domine
,
propter
te
,
saith
a
Father
:
thou
hast
made
us
,
O
Lord
,
for
thy selfe
,
and
our
soules
are
restlesse
till
they
returne
againe
to
thee
.
As
they
say
of
Circles
.
The
Circle
,
the
round
figure
,
is
the
And
indeed
there
will
bee
no
more
rest
for
the
soule
in
any
thing
out
of
God
,
then
there
is
for
a
stone
,
or
a
weighty
body
in
the
liquid
ayre
.
Hang
a
stone
in
the
Ayre
,
and
doe
but
once
remove
Vanity
of
vanity
,
all
is
vanity
,
and
worse
then
vanity
too
,
vexation
of
spirit
?
this
is
the
summe
of
all
;
feare
God
,
and
keepe
his
commandenents
;
as
he
concludeth
.
This
is
the
Object
,
upon
which
our
soule
should
bee
set
,
wee
should
have
an
eye
to
God
;
labouring
to
approve
our selves
to
him
:
making
our
approaches
,
and
adresses
,
and
returnes
to
him
;
that
our
soule
may
re●…
with
him
,
that
we
may
enjoy
the
light
of
his
countenance
here
,
and
the
fulnesse
,
and
brightnesse
of
his
glory
hereafter
.
This
is
the
first
thing
in
the
Object
.
Now
,
if
a
soule
be
carryed
toward
this
Object
,
toward
God
;
name
of
God
will
be
sweet
,
and
precious
to
us
.
To
thee
,
and
to
thy
name
.
Every
thing
which
is
a
memoriall
,
a
remembrance
of
God
;
Every
thing
by
which
God
may
be
knowne
,
will
be
taken
notice
of
.
All
his
Attributes
,
his
Word
,
and
Ordinances
,
and
all
other
things
which
come
within
the
compasse
of
his
Name
(
as
I
suppose
there
are
not
many
here
but
know
,
according
to
the
ordinary
explication
of
Divines
,
of
the
third
commandement
,
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
,
and
the
first
Petition
,
hallowed
be
thy
name
;
What
is
meant
by
the
name
of
God
)
When
the
heart
(
I
say
)
is
set
upon
God
,
it
will
even
leape
for
joy
at
the
very
name
of
God
:
the
very
name
of
God
will
bee
sweet
to
him
.
To
enjoy
God
is
sweet
,
and
to
have
but
a
glimpse
of
him
,
to
have
him
but
represented
by
name
,
is
sweet
too
.
As
it
is
reported
of
a
Father
,
that
was
a
godly
man
,
and
a
Martyr
in
his
time
:
that
he
was
so
frequent
in
roling
the
name
of
Christ
,
the
name
of
Jesus
in
his
mouth
,
that
when
hee
died
,
it
is
reported
that
in
his
heart
there
was
ingraven
,
and
written
,
the
character
of
that
Name
in
golden
letters
.
And
as
Saint
Austin
speakes
of
himselfe
;
Time
was
(
saith
he
)
that
I
found
infinite
sweetnesse
,
it
was
honey
to
mee
to
reade
a
peece
of
Tully
,
there
was
so
much
eloquence
in
it
:
but
after
I
came
to
bee
a
Christian
,
to
be
acquainted
with
God
,
and
with
Christ
,
then
,
me
thought
,
the
leaves
were
drie
,
and
the
beauty
withered
;
I
found
no
such
sappe
,
nor
rellish
in
them
.
And
he
giveth
the
reason
:
Because
(
saith
he
)
I
did
not
there
find
the
name
of
my
blessed
Lord
:
they
did
not
bring
to
my
remembrance
,
they
were
not
Vehicula
;
instruments
,
to
convey
to
my
soule
,
something
of
my
God
:
Therefore
all
that
Eloquence
vanished
,
and
it
was
but
an
empty
sound
:
like
a
Cart
that
runnes
with
speed
,
rattleth
,
and
makes
a
great
noise
when
it
is
emptie
:
so
all
the
goodly
sound
of
words
,
when
there
is
nothing
of
God
carryed
along
with
it
,
that
puts
us
in
mind
of
God
,
it
will
have
but
little
savour
and
rellish
to
a
pious
heart
.
But
I
must
not
dilate
upon
things
,
lest
I
prevent
my selfe
in
what
I
more
intend
.
This
is
the
first
thing
,
that
I
note
here
:
the
Object
upon
which
we
should
place
our
hearts
and
soules
:
they
should
bee
toward
God
,
and
toward
his
Name
.
But
then
secondly
,
here
is
intimated
in
these
words
,
nay
,
and
First
,
here
is
an
act
of
the
Understanding
,
the
intellectuall
facultie
Our
remembrance
is
toward
thy
name
.
There
is
a
remembrance
of
God
and
his
name
.
And
this
should
bee
one
thing
which
a
Christian
should
take
speciall
care
of
.
Our
memories
Marie
,
treasured
up
those
things
shee
heard
in
her
heart
:
to
lay
up
the
remembrance
of
God
there
:
often
to
thinke
upon
God
.
It
is
a
very
sweet
saying
of
a
learned
and
godly
Father
:
A
man
should
oftener
remember
God
then
hee
doth
breath
.
As
the
Common-wealth
is
maintained
by
exportation
,
and
importation
of
commodities
;
so
is
our
life
maintained
by
a
continuall
exportation
,
and
importation
of
the
Ayre
,
passing
to
and
fro
:
breathing
out
the
Ayre
,
when
it
is
too
hot
in
us
,
and
fetching
it
in
coole
againe
,
to
refresh
and
supply
the
spirits
:
our
life
(
I
say
)
is
maintained
by
it
:
and
God
is
the
very
fountaine
of
life
to
us
:
even
as
the
soule
is
the
life
of
the
body
,
so
is
God
the
life
of
the
soule
,
therefore
we
should
alwayes
be
remembring
of
God
,
so
oft
as
wee
breath
:
breathing
out
prayers
to
him
,
or
prayses
of
him
in
returne
of
his
mercie
.
Our
memories
(
I
say
)
should
be
exercised
in
thinking
upon
God
,
in
remembring
of
God
;
Remember
thy
Creatour
,
in
the
dayes
of
thy
youth
,
saith
Solomon
:
We
should
begin
betimes
,
and
wee
should
never
be
weary
of
this
.
The
memorie
is
one
of
the
brittlest
parts
,
and
we
are
most
apt
in
age
to
grow
to
oblivion
and
forgetfulnesse
:
as
that
great
Oratour
did
sometime
,
it
is
reported
of
him
,
that
his
memory
(
which
was
incomparably
excellent
before
)
failed
him
so
much
before
he
died
,
that
he
forgat
his
owne
name
.
Wee
cannot
forget
God
,
but
we
must
be
worse
then
hee
,
and
doe
that
first
,
forget
our
owne
name
,
that
wee
are
Christians
,
that
wee
are
sonnes
and
daughters
of
God
.
Therefore
this
should
be
a
thing
,
that
we
should
often
inure
our selves
unto
,
not
to
put
the
thoughts
of
God
from
us
,
or
thinke
they
are
too
sad
and
serious
,
and
so
to
account
them
as
unwelcome
guests
:
but
we
should
rather
often
,
bath
our selves
in
these
sweet
delights
,
in
the
meditation
,
and
remembrance
of
God
.
That
is
one
thing
.
And
then
secondly
;
besides
the
act
of
the
understanding
(
I
The
desire
of
our
soule
is
toward
thee
.
This
should
be
one
part
of
a
Christians
character
,
that
his
desires
And
indeed
,
it
is
that
,
that
poore
and
weake
Christians
must
trust
to
many
times
,
must
relieve
themselves
with
thoughts
of
:
they
often
find
themselves
exceeding
short
,
and
defective
in
performances
:
if
they
did
not
find
some
desires
working
in
them
,
there
would
scarse
be
any
symptome
of
life
.
As
it
may
be
in
the
body
:
a
man
can
see
sometimes
,
but
little
motion
in
the
body
:
scarse
any
symptome
of
life
,
the
pulse
is
very
weake
and
faint
,
and
scarse
moveth
at
all
that
can
be
discerned
:
but
yet
it
may
be
there
is
some
kind
of
breath
stirring
,
or
else
we
conclude
the
party
,
dead
:
so
it
is
in
this
case
:
desire
is
that
(
if
there
be
truth
in
it
,
be
it
the
lowest
degree
of
it
)
which
is
an
evidence
of
spirituall
life
:
there
cannot
be
truth
of
grace
,
where
there
is
not
unfeigned
,
and
hearty
desires
toward
God
,
desires
to
approve
our selves
to
him
,
desires
to
walke
with
him
in
our
whole
course
,
desires
to
bee
defective
in
nothing
▪
and
that
is
in
some
sort
true
(
as
you
know
Divines
have
determined
it
,
and
if
it
be
not
mis-interpreted
,
there
is
a
certaine
truth
in
it
)
the
desire
of
grace
,
is
the
grace
it selfe
:
and
the
desire
of
But
then
in
the
third
place
,
there
is
another
thing
expressed
in
the
words
of
the
Text
,
and
that
is
,
these
desires
are
not
only
(
according
I
have
desired
thee
in
the
night
,
and
I
will
seeke
thee
early
:
the
soule
of
a
Christian
desires
God
in
the
evening
,
and
his
spirit
will
seeke
him
early
in
the
morning
(
for
those
particulars
of
the
time
,
I
shall
touch
by
and
by
,
but
now
I
only
take
notice
of
that
third
distinct
act
here
mentioned
,
which
is
,
)
our
desires
must
be
joyned
with
inquiries
,
with
indeavours
,
to
search
after
God
,
to
see
if
we
may
grope
by
any
meanes
to
find
him
out
,
to
learne
to
know
what
is
the
way
of
his
good
will
and
pleasure
,
how
we
may
lead
a
life
that
may
be
acceptable
to
him
,
and
how
we
may
come
to
the
possession
,
and
assurance
of
his
favour
,
and
be
accepted
in
his
sight
.
Except
there
be
endeavours
it
But
then
,
let
me
adde
the
third
thing
.
In
what
height
are
all
Character
of
a
Christian
,
in
this
generall
dutie
.
First
,
the
soule
must
be
carried
intimatly
,
and
most
inwardly
:
All
outward
actions
of
seeking
toward
God
,
and
making
our
approaches
and
addresses
toward
him
,
they
are
all
such
as
may
be
counterfeited
,
a
hypocrite
may
act
them
.
There
is
nothing
in
the
world
,
no
shape
of
any
externall
thing
in
the
world
;
but
a
Painter
with
his
pensill
can
draw
the
picture
of
it
,
give
a
resemblance
of
the
thing
:
and
there
is
no
outward
action
in
the
world
,
that
belongeth
to
God
,
or
to
Christianitie
,
but
it
is
possible
for
a
Painter
,
for
a
base
hypocrite
to
represent
them
with
an
artificiall
pensill
.
But
the
inward
acts
of
life
,
that
no
Painter
can
imitate
:
a
Painter
cannot
make
a
picture
to
have
heart
,
and
entrailes
,
and
lunges
,
to
have
life
and
motion
,
and
spirits
,
and
bloud
stirring
in
the
veines
:
all
those
things
a
Painter
cannot
imitate
;
he
can
make
shapes
,
but
he
cannot
put
the
life
into
them
:
he
can
make
outward
formes
,
but
he
cannot
put
the
inwards
to
them
.
Now
then
this
is
that
intended
here
:
all
those
outward
actions
must
bee
animated
actions
;
not
dead
actions
,
actions
that
have
no
further
bottome
then
the
teeth
outwards
,
that
grow
upon
the
house
toppe
:
a
word
growing
upon
the
tippe
of
the
tongue
,
that
hath
no
roote
in
the
heart
,
and
so
for
the
rest
.
But
they
must
have
the
roote
in
the
heart
and
soule
of
a
man
;
that
must
inwardly
be
carried
towards
God
.
And
when
the
heart
and
soule
,
and
spirit
of
a
man
(
all
which
words
are
here
used
)
by
a
supernaturall
grace
that
is
implanted
in
them
,
when
(
I
say
)
they
are
thus
carried
toward
God
,
it
is
an
argument
of
spirituall
life
;
that
there
is
some
life
.
Secondly
,
they
must
be
carried
sincerely
,
not
for
any
by
,
or
seeke
his
face
,
to
addresse
himselfe
in
outward
conformitie
,
and
many
other
things
,
by
which
another
may
charitably
(
if
hee
have
no
other
ground
)
judge
of
him
:
all
this
is
nothing
,
except
a
man
may
discerne
something
that
may
give
him
a
tast
,
that
his
spirit
doth
uprightly
,
and
sincerely
seeke
God
;
that
he
loveth
God
,
for
God
himselfe
;
that
he
loveth
grace
,
for
grace
it selfe
;
hee
loveth
the
Commandements
of
God
,
because
they
are
Gods
commandements
,
and
because
they
are
beautifull
,
being
according
to
the
rule
of
his
Word
.
But
otherwise
,
if
it
be
any
sinister
thing
,
that
carrieth
a
man
on
toward
God
,
it
is
no
argument
of
the
life
,
and
truth
of
grace
.
You
know
it
is
so
in
experience
:
there
be
many
things
that
move
,
and
yet
their
motion
is
no
argument
of
life
:
A
wind-mill
,
when
the
wind
serveth
,
moveth
,
and
moveth
very
nimbly
too
:
Thirdly
,
(
that
which
I
have
often
said
to
be
the
principall
,
and
I
beseech
you
seriously
thinke
of
it
:
I
have
often
spoken
of
it
,
but
it
may
be
there
may
be
some
roome
left
for
the
mention
of
it
now
,
and
some
necessitie
of
pondering
it
well
.
It
will
bee
the
Charactaristicall
thing
,
by
which
a
man
may
most
certainly
discerne
himselfe
.
And
I
would
desire
to
know
wherein
my
defect
of
understanding
is
,
if
I
be
mistaken
:
but
it
seemes
to
me
as
a
cleare
thing
that
every
one
here
,
that
hath
not
a
mind
to
affront
the
mind
of
God
,
he
dares
not
contest
this
argument
,
that
it
is
a
rationall
thing
,
that
if
God
be
the
best
of
Beeings
,
he
should
have
the
best
portion
in
our
love
.
All
reason
commands
us
to
love
that
best
,
which
is
best
:
and
to
dispense
our
love
according
to
the
degree
of
the
excellencie
of
the
thing
.
There
is
no
man
but
apprehendeth
this
clearely
.
A
man
may
say
that
he
loves
his
Wife
,
and
he
will
prove
it
:
and
this
shall
be
his
argument
,
I
love
her
aswell
,
as
I
doe
another
woman
.
Is
this
the
proofe
of
conjugall
love
?
was
this
the
covenant
made
betweene
them
?
hath
hee
fulfilled
it
in
this
case
to
her
?
or
she
to
him
?
There
is
no
man
but
seeth
that
there
is
more
required
:
there
is
a
peculiarity
,
and
proprietie
of
love
required
in
this
case
.
It
must
certainly
be
so
here
:
for
we
contract
and
espouse
our
soules
to
Christ
,
and
upon
those
very
termes
,
for
better
,
and
for
worse
,
to
forsake
all
the
world
,
and
to
cleave
to
him
alone
:
and
if
our
spirits
be
not
raised
and
advanced
to
that
degree
of
affection
,
that
Christ
and
God
be
so
lovely
,
and
beautifull
,
in
our
eyes
,
and
so
good
(
for
I
name
one
sometime
,
and
sometime
another
,
it
is
all
one
upon
the
point
)
if
(
I
say
)
they
be
not
advanced
thus
high
:
the
conjugall
knot
was
never
tied
betweene
Christ
and
the
soule
:
it
is
impossible
therefore
that
such
a
one
should
have
to
plead
the
benefits
that
flow
from
a
Conjugall
union
:
neither
can
hee
have
title
or
right
to
any
thing
that
issueth
from
a
marriage
with
Christ
,
whose
soule
did
but
equivocate
,
and
would
never
speake
out
the
words
,
and
who
never
answered
the
interrogations
of
a
good
conscience
(
as
Saint
Peter
speakes
in
another
case
)
that
when
the
soule
(
in
the
contract
)
should
say
,
that
she
takes
him
for
to
love
;
and
honour
,
and
obey
him
,
and
to
make
him
her
Lord
and
Saviour
:
if
the
soule
doe
not
yeeld
to
this
,
which
it
cannot
doe
,
if
it
doe
not
esteeme
him
the
best
of
all
others
,
and
that
all
others
are
to
bee
thr●…
away
,
and
to
be
forsaken
in
comparison
of
him
.
This
is
the
t●…
circumstance
I
have
noted
hence
,
which
I
suppose
is
intimated
in
these
words
:
Though
I
have
not
said
it
is
exprest
here
,
yet
it
is
so
carryed
with
such
a
fulnesse
(
the
desire
of
our
soule
is
to
thee
,
and
to
the
remembrance
of
thy
name
)
as
if
it
were
to
God
only
,
or
at
least
,
to
him
principally
.
But
I
must
hasten
.
In
the
fourth
place
.
It
must
be
a
universall
love
,
and
so
a
universall
Lastly
,
(
there
were
divers
other
particulars
,
that
I
thought
to
have
added
in
this
:
but
I
see
I
must
passe
them
over
)
It
is
not
every
affection
,
that
may
seeme
to
have
some
height
and
universality
,
though
I
doe
acknowledge
that
they
will
in
some
measure
characterise
out
the
truth
,
but
yet
there
must
be
this
addition
:
as
it
was
with
the
seed
that
was
cast
into
the
good
ground
,
it
had
depth
of
earth
:
so
this
must
have
depth
in
the
heart
,
it
must
be
well
rooted
,
and
fastned
for
perpetuity
:
it
must
be
a
constant
affection
,
grounded
and
established
in
the
heart
.
The
Ayre
(
you
know
)
is
light
,
The
desire
of
our
soule
is
to
thee
in
the
evening
,
and
our
spirit
shall
seeke
thee
early
in
the
morning
:
Morning
and
evening
,
frequently
,
daily
,
to
have
commerce
and
communion
with
God
,
to
walke
with
him
,
to
set
our selves
in
his
presence
,
and
to
approve
our selves
to
him
,
to
make
it
our
constant
trade
to
doe
so
,
to
be
Gods
dayes-men
,
to
worke
by
the
day
with
him
,
and
withall
to
be
constant
to
hold
out
for
perpetuity
.
Onely
time
can
discover
truth
:
and
truth
is
the
daughter
of
time
to
us
:
God
knoweth
it
before
,
but
wee
can
never
know
,
but
by
the
holding
out
,
but
by
the
perpetuity
.
I
acknowledge
there
is
a
great
difference
betweene
that
which
the
Scripture
calleth
temporary
faith
,
and
that
which
it
calleth
saving
faith
:
there
is
(
I
say
)
a
great
difference
:
they
doe
not
only
differ
in
this
,
that
the
one
holdeth
out
,
and
the
other
doth
not
hold
out
:
but
they
differ
in
their
vitall
principles
,
by
vertue
of
which
one
holdeth
out
,
because
it
hath
a
more
noble
nature
in
it
:
and
the
other
,
because
it
is
a
slighter
timbered
thing
,
it
doth
not
hold
out
:
because
the
one
is
a
reall
,
and
true
,
and
substantiall
beautie
of
grace
,
the
other
but
a
superficiall
and
painted
beautie
:
substantiall
beauty
,
that
is
founded
upon
nature
,
upon
our
complexion
,
whether
it
raine
or
shine
,
it
will
hold
out
in
both
:
but
painted
beauty
,
one
feares
a
little
wet
will
alter
the
painting
,
another
,
lest
a
little
heate
should
doe
it
.
A
painted
beauty
will
not
hold
,
but
true
will
hold
.
And
they
that
doe
love
true
,
love
long
,
as
our
Proverb
saith
:
I
am
certaine
it
is
so
here
,
they
who
doe
once
love
God
truly
,
love
God
for
ever
.
I
will
dispatch
the
rest
in
a
word
.
There
be
some
speciall
duties
,
Now
there
is
a
double
time
,
and
so
a
double
posture
of
a
Christian
,
in
which
accordingly
he
hath
severall
suites
of
graces
,
to
put
on
,
and
to
exercise
.
There
is
a
double
dealing
of
God
(
which
is
the
foundation
of
it
)
God
dealeth
sometime
in
a
way
of
mercie
and
favour
toward
his
servants
:
and
God
dealeth
sometime
in
a
way
of
judgement
,
and
wrath
,
and
displeasure
:
and
he
doth
so
,
(
though
not
as
an
angrie
Judge
,
but
as
a
father
that
is
angrie
)
even
with
his
owne
servants
.
Now
accordingly
,
as
this
generall
temper
,
and
frame
of
spirit
,
to
runne
the
wayes
of
Gods
commandements
,
because
God
inlargeth
his
way
;
and
giveth
him
free
scope
,
and
more
opportunities
,
and
advantages
for
it
:
and
to
improve
those
favours
for
the
advancement
of
his
glory
that
gave
them
.
But
the
particular
thing
that
is
especially
exprest
here
(
though
that
they
will
doe
wickedly
in
the
land
of
uprightnesse
:
that
is
,
in
the
land
where
God
dealeth
very
gently
,
and
graciously
,
and
uprightly
with
them
every
way
,
and
squarely
,
that
they
can
no
waycomplaine
:
it
is
a
wicked
spirit
that
doth
so
.
)
But
that
which
is
specially
meant
here
(
in
the
way
of
thy
judgements
will
we
waite
for
thee
)
is
,
that
Gods
servants
,
will
not
only
,
not
start
(
if
their
temper
be
right
)
from
God
when
he
smiles
upon
them
;
but
they
will
love
him
when
he
frowneth
,
they
will
even
then
stoope
and
kisse
the
rodde
,
they
will
then
obey
him
:
Gods
children
will
acknowledge
him
to
be
their
Father
and
Lord
,
and
submit
to
him
,
even
when
he
is
angrie
.
Here
is
a
vast
difference
betweene
the
godly
and
the
wicked
(
as
I
shall
a
little
touch
by
and
by
.
)
As
the
Father
speakes
even
to
their
speech
will
betray
them
then
,
and
declare
what
they
are
.
The
divell
thought
that
Iob
had
beene
of
such
a
temper
,
that
hee
would
have
curst
God
to
his
face
,
if
hee
would
lay
his
hand
upon
him
,
and
touch
him
:
but
it
was
farre
otherwise
,
because
he
was
of
a
better
mettall
and
stampe
,
therefore
he
blessed
God
in
the
middest
of
judgement
,
as
he
had
done
formerly
in
the
middest
of
his
mercies
.
And
this
is
that
a
Christian
should
doe
:
labour
to
bee
fruitfull
in
thankfulnesse
,
and
chearefulnesse
of
spirit
,
when
God
sheweth
favour
,
and
giveth
any
case
,
and
mercy
to
him
;
and
labour
likewise
to
be
faithfull
and
constant
to
him
,
even
when
his
judgements
are
abroad
.
But
there
be
divers
particulars
in
that
(
I
will
but
meerely
mention
them
.
)
There
be
these
foure
things
,
as
so
many
steps
and
degrees
of
the
dutie
of
a
Christian
in
the
times
of
Judgement
,
whether
they
be
impendant
,
or
incombent
,
whether
they
be
publike
,
or
private
,
that
concerne
the
Church
,
or
particular
persons
.
First
of
all
,
the
dutie
of
a
Christian
in
the
times
of
Judgement
Travellers
that
goe
to
sea
:
meerely
to
bee
sicke
a
little
,
or
in
Secondly
,
there
is
a
necessary
use
(
as
there
should
be
perseverance
,
Thirdly
,
there
should
be
shewed
patience
in
the
time
of
affliction
,
It
is
the
Lord
,
let
him
doe
what
seemeth
him
good
in
his
eyes
.
And
lastly
,
there
should
be
a
proficiencie
:
the
the
inhabitants
of
the
earth
will
learne
righteousnesse
:
we
should
patiently
waite
upon
God
in
the
way
of
his
Judgements
,
and
withall
we
should
be
good
proficients
,
then
to
learne
righteousnesse
.
Gods
rod
should
be
to
us
as
the
fescue
is
to
the
child
,
the
fescue
points
out
to
the
child
the
letter
,
makes
him
take
notice
of
it
:
and
so
Gods
rod
points
out
many
good
lessons
which
we
should
never
otherwise
learne
and
take
notice
of
.
I
had
never
knowne
(
as
Luthers
wife
said
sometime
)
what
such
and
such
things
meant
,
in
such
and
such
Psalmes
,
such
complaints
and
workings
of
spirit
,
I
had
never
understood
the
practise
of
our
dutie
,
if
God
had
not
brought
me
under
some
affliction
:
affliction
was
a
Comentarie
,
and
fescue
to
point
out
my
lesson
to
me
;
and
by
that
I
understood
.
Let
me
but
mention
one
thing
more
in
a
word
(
I
shall
leave
The
way
of
the
just
is
uprightnesse
:
thou
most
upright
doest
weigh
the
path
of
the
just
.
Here
the
first
Motive
is
from
the
There
is
a
second
Motive
in
the
close
,
in
those
words
which
depart
from
the
tents
of
those
wicked
men
;
that
shall
bee
swallowed
up
,
and
goe
downe
quicke
to
hell
every
one
(
as
it
was
in
the
case
of
Korah
.
)
It
is
the
command
of
God
that
they
should
depart
and
sever
themselves
,
and
make
as
broad
and
vast
a
difference
,
and
bee
jealous
,
and
take
heed
lest
they
assimulate
themselves
to
wicked
men
in
their
lives
,
lest
they
be
like
unto
them
in
their
deaths
:
that
they
live
not
as
they
doe
,
lest
they
perish
as
they
doe
.
Now
,
there
be
two
or
three
things
that
are
exprest
concerning
these
wicked
men
.
First
of
all
,
their
Character
is
to
be
refractary
to
God
in
what
way
soever
he
shewes
himselfe
to
them
:
if
he
shew
his
favour
,
or
send
his
Judgements
it
is
all
one
:
in
the
land
of
uprightnesse
,
they
will
doe
wickedly
,
and
when
Gods
hand
is
lifted
up
,
they
will
not
see
:
nothing
will
doe
them
good
:
no
way
of
working
upon
them
,
neitherby
faire
,
nor
by
foule
meanes
.
And
we
must
be
unlike
them
therefore
every
way
;
we
must
take
every
dealing
of
God
by
the
right
eare
(
as
he
said
)
and
make
the
right
use
of
it
for
good
.
There
is
another
thing
exprest
of
them
:
that
God
will
one
day
meet
with
these
wicked
men
:
let
no
man
deceive
himselfe
:
it
is
not
a
vaine
thing
to
serve
God
:
nor
a
cheape
,
nor
a
safe
thing
to
rebell
against
God
,
for
his
hand
shall
be
lifted
up
,
and
hee
will
breake
them
in
peeces
,
and
the
longer
he
spareth
,
and
the
gentler
he
is
,
the
more
heavy
it
will
come
at
last
.
Gods
Mill
grindeth
slow
,
but
it
grindes
to
powder
(
as
the
ancient
saying
is
)
the
more
God
is
long-suffering
,
and
long
lifting
up
his
hand
to
lay
his
stroake
,
the
heavier
stroake
he
layes
upon
them
,
and
crusheth
all
to
peeces
at
last
.
But
there
is
another
thing
too
:
even
those
wicked
men
that
are
so
stubborne
and
refractary
,
and
scorne
Gods
word
:
that
lift
up
the
heele
and
kicke
against
him
,
and
it
may
be
scoffe
and
jeare
,
and
deride
the
wayes
of
God
:
time
shall
come
that
even
these
wicked
men
shall
be
convinced
,
they
shall
see
their
envie
against
the
godly
,
and
hatred
against
the
wayes
of
God
,
they
shall
see
their
foolerie
,
and
they
shall
at
last
repent
,
when
repentance
shall
doe
them
no
good
:
repent
,
when
they
are
even
turned
into
hell
,
when
they
heare
that
sentence
,
Depart
from
mee
you
cursed
.
Therefore
now
seeing
these
things
will
befall
the
rebellious
,
that
doe
not
walke
according
to
this
rule
,
according
to
this
Canon
which
I
have
characterised
a
godly
man
by
:
this
should
bee
a
good
incouragement
to
godly
men
so
much
the
more
to
walke
constantly
,
and
to
be
true
to
their
owne
way
.
And
if
they
doe
live
amongst
wicked
men
,
to
be
rather
gainers
by
them
,
to
grow
the
better
rather
then
to
receive
infection
,
and
corruption
from
them
.
They
say
that
Lillies
and
Roses
,
or
such
like
things
,
if
they
be
planted
by
Garlicke
or
Onions
,
or
such
like
unfavourie
things
,
they
doe
increase
in
sweetnesse
:
the
Rose
and
the
Lillie
are
sweeter
:
so
it
should
be
when
godly
men
are
planted
,
and
hemmed
about
with
wicked
men
:
the
vilenesse
and
odiousnesse
of
their
wicked
wayes
,
may
make
them
to
loath
wickednesse
the
more
,
and
to
love
godlinesse
,
and
to
blesse
God
,
that
hath
kept
them
,
that
they
have
not
run
to
the
same
excesse
of
ryot
with
them
.
In
stead
of
all
other
Application
which
I
thought
to
have
added
;
as
for
example
,
and
for
instance
:
to
shew
us
the
true
Analogie
of
a
Christian
:
that
we
may
discerne
,
who
is
a
right
Christian
,
and
who
is
not
:
we
must
not
discerne
it
by
our
fancies
,
but
by
those
Characters
God
hath
set
.
And
a
just
apologie
(
in
the
second
place
)
for
those
that
are
branded
with
nick-names
.
If
this
be
the
description
of
true
pietie
,
and
of
a
true
Christian
,
to
have
the
heart
and
soule
breathing
after
God
,
and
seeking
night
and
day
after
him
,
and
setting
themselves
wholly
to
walke
in
the
way
of
uprightnesse
,
with
sincerity
before
God
:
then
certainly
they
are
unjustly
branded
,
whose
consciences
doe
aime
at
these
things
,
and
the
consciences
of
other
men
may
tell
them
,
that
they
doe
so
,
and
they
see
no
other
.
And
so
for
conviction
of
those
men
that
are
in
the
Bosome
of
the
Church
:
they
may
see
,
if
they
be
not
according
to
this
stampe
:
if
they
either
faile
of
it
,
that
there
is
none
of
these
liniaments
to
be
found
in
them
,
nothing
toward
God
and
his
name
,
no
understanding
,
no
affection
,
no
endeavours
working
that
way
(
and
so
for
the
rest
)
if
they
utterly
faile
of
this
,
they
utterly
come
short
,
and
are
not
worthy
the
name
of
Christians
:
but
much
more
if
they
doe
deride
,
and
oppose
,
and
contemne
the
mind
,
and
the
wayes
of
God
,
which
God
hath
chalked
out
to
us
,
for
our
rule
and
direction
:
that
is
a
high
degree
of
fayling
and
comming
short
,
and
therefore
they
may
be
convinced
,
that
they
cannot
bee
right
:
I
doubt
when
the
Bookes
shall
bee
opened
,
and
every
one
judged
according
to
the
booke
of
God
,
which
shall
be
layed
for
the
tryall
of
our
lives
:
if
our
lives
be
not
according
to
that
:
whatsoever
our
words
bee
,
and
howsoever
wee
carry
it
,
it
will
not
beare
us
out
then
.
And
it
might
have
beene
a
Use
also
of
Examination
;
let
every
one
of
us
examine
our selves
,
and
what
our
estate
is
according
to
this
rule
,
and
what
degree
of
this
we
have
attained
too
.
And
then
for
comfort
,
for
those
that
are
such
according
to
this
rule
,
whether
it
be
in
the
perfection
,
or
in
the
affection
.
If
they
have
not
the
perfection
,
yet
if
their
affections
stand
and
runne
this
way
,
and
that
they
can
truly
,
and
ingeniously
say
,
that
they
are
such
in
sincerity
,
there
is
a
great
deale
of
comfort
for
them
.
And
for
Exhortation
,
out
of
the
severall
branches
of
the
duty
which
I
cannot
meddle
with
.
And
out
of
the
severall
Motives
that
I
propounded
out
of
the
words
of
the
Text.
But
(
I
say
)
in
stead
of
all
these
,
this
present
Sister
of
ours
,
whose
Funerall
we
now
solemnize
,
I
might
fetch
an
Argument
as
a
Motive
to
all
these
severall
duties
from
her
example
.
To
returne
now
therefore
to
the
present
occasion
.
I
will
speake
something
concerning
Her
in
honour
of
whose
Funerall
solemnities
,
we
are
at
this
time
met
together
(
that
gave
us
the
occasion
)
I
shall
(
according
to
my
custome
)
dispatch
it
briefly
.
When
any
children
of
God
die
,
the
last
offices
of
Love
are
performed
to
them
by
three
severall
sorts
or
rankes
.
The
Angels
:
they
convey
their
soules
into
the
bosome
of
their
father
Abraham
,
into
the
blisse
of
eternity
.
The
Bearers
,
attended
with
the
Mourners
:
they
carry
their
bodies
to
the
bosome
of
their
mother
earth
,
to
rest
in
tranquility
.
The
Preachers
(
as
it
were
a
middle
betweene
God
and
them
)
they
commend
their
name
to
the
mindes
of
their
friends
the
hearers
,
to
live
in
their
memories
.
My
part
at
the
present
is
to
doe
this
:
and
I
shall
doe
it
,
not
so
much
to
trumpet
out
her
commendation
,
as
to
take
a
hint
of
something
for
your
instruction
,
which
may
be
usefull
.
But
I
must
intreat
you
to
remember
,
that
you
doe
not
use
to
lace
or
adorne
your
mournings
:
and
therefore
you
have
little
reason
to
expect
,
any
eloquent
adorning
,
any
Festivall
ornament
in
such
a
Funerall
argument
.
My
language
must
be
blacke
,
and
patheticall
,
sutable
to
our
sad
occasion
:
it
must
not
be
pleasing
to
the
fancie
in
the
fresh
flowers
of
Rhetoricke
;
my
language
(
I
say
)
must
be
in
blacke
,
but
in
blacke
layed
upon
a
ground
of
truth
,
which
shall
not
blush
for
blame
,
speaking
any
thing
besides
,
what
I
doe
really
conceive
.
As
I
dare
not
doe
you
so
much
wrong
,
as
to
paint
or
guild
a
rotten
post
:
so
I
am
willing
to
doe
her
so
much
right
,
as
to
set
a
rich
Pearle
in
gold
.
To
passe
other
circumstances
(
as
that
shee
was
descended
of
an
honest
,
and
worthy
Familie
,
and
of
good
qualitie
:
that
Shee
had
a
full
and
hopefull
issue
descending
from
her selfe
,
and
such
like
circumstances
,
which
I
leave
for
Oratours
(
as
unfit
for
a
Divine
)
to
meddle
withall
.
)
All
that
I
shall
say
concerning
Her
,
shall
bee
out
of
the
Text
,
in
which
you
may
behold
a
true
picture
of
her
in
all
the
linaments
of
her
:
and
out
of
it
,
you
may
be
able
to
draw
,
and
take
a
good
patterne
for
your selves
.
The
Byas
of
her
spirit
was
toward
God
,
and
toward
his
Name
;
whose
lively
Image
shee
bare
,
graven
in
her
memorie
,
living
in
her
desires
,
and
(
beyond
all
pictures
)
moving
also
in
her
endeavours
to
seeke
after
God
.
The
very
quintescence
of
her
spirit
was
carryed
this
way
,
and
that
intimatly
,
sincerely
,
universally
,
and
constantly
.
With
her
soule
shee
desired
him
in
the
night
,
and
with
her
spirit
shee
sought
him
in
the
morning
:
the
light
of
the
morning
,
and
the
evening
starre
(
as
sometime
the
Starre
did
the
Wise
men
)
conducted
her
to
the
Sunne
of
righteousnesse
.
In
mercies
Shee
was
not
wanton
,
but
thankfull
and
fruitfull
:
In
judgements
(
as
in
a
fatherly
way
of
correction
,
Shee
had
a
deepe
share
,
wherein
being
exercised
with
many
yeares
weaknesse
,
as
those
that
knew
her
,
knew
very
well
,
but
yet
in
such
fatherly
dealings
)
shee
shewed
her
patience
,
her
perseverance
,
her
proficiencie
:
and
being
a
Mourner
for
the
stubbornnesse
of
the
wicked
,
shee
was
a
gainer
likewise
by
them
too
:
and
all
because
shee
looked
up
to
God
,
who
sees
and
weighs
all
our
paths
.
In
which
I
have
briefly
recollected
upon
the
matter
,
the
summe
of
the
whole
things
conteyned
in
the
text
:
so
that
so
long
as
this
Text
is
in
the
Bible
,
and
so
long
as
the
Bible
is
in
the
Church
,
and
so
long
as
any
thing
(
though
unworthy
)
of
this
Sermon
remaines
in
your
memories
,
shee
cannot
want
eithera
sweet
memoriall
of
her
vertues
in
the
booke
of
God
,
or
a
stately
Monument
in
the
Church
,
and
in
your
hearts
too
.
Happily
some
may
scoffe
,
and
some
may
doubt
,
as
though
this
commendation
flew
too
high
,
or
out
of
sight
.
To
whom
I
shall
briefly
answer
both
.
For
the
former
.
It
is
reported
of
two
great
Tragedians
,
learned
and
famous
in
their
time
:
Sophocles
,
and
Euripides
.
Euripides
presented
upon
the
Scaene
all
naughty
women
:
and
Sophocles
presented
all
vertuous
women
:
and
the
ordinary
observation
of
the
wits
of
the
times
was
(
as
men
are
apt
to
bee
vainly
witted
in
these
things
)
they
thought
that
Euripides
that
presented
them
bad
,
presented
women
as
they
were
:
and
Sophocles
that
presented
them
good
,
presented
them
as
they
should
bee
.
If
I
had
nothing
else
to
say
to
the
scoffes
of
any
,
but
only
this
,
I
suppose
it
would
be
sufficient
:
I
doe
beleeve
fully
,
that
I
have
presented
her
as
she
was
:
but
howsoever
you
can
take
no
hurt
if
you
doe
but
consider
,
that
it
is
spoken
as
what
you
should
be
.
I
am
sure
,
and
I
know
I
have
presented
what
you
should
be
.
And
for
any
that
shall
doubt
yet
,
that
it
may
seeme
too
high
.
I
would
desire
them
only
to
consider
this
:
I
describe
in
the
Text
,
the
very
temper
and
character
of
one
that
is
truly
godly
(
such
as
I
conceive
her
to
have
beene
)
and
the
truth
is
,
there
is
none
that
is
truly
godly
,
but
in
some
degree
or
measure
must
attaine
,
and
doe
attaine
to
participate
in
a
conformitie
with
this
Character
:
and
therefore
I
have
neither
done
you
(
as
I
conceive
)
any
wrong
,
and
yet
done
her
right
too
.
And
(
to
draw
to
an
end
)
She
hath
left
this
honour
behind
her
,
that
she
lived
beloved
,
and
died
desired
.
And
who
is
there
here
almost
that
suffereth
not
a
losse
in
her
?
Her
Husband
hath
lost
a
loving
wife
that
honoured
him
highly
.
Her
children
have
lost
a
loving
Mother
,
that
loved
them
tenderly
,
that
tendered
them
duly
.
Her
servants
have
lost
a
loving
Mistris
,
that
governed
them
gently
,
and
was
every
way
beneficiall
to
them
.
Her
Brothers
and
Sisters
,
have
lost
a
loving
Sister
,
that
answered
them
in
their
loves
sweetly
.
Her
Neighbours
have
lost
a
loving
neigbour
:
full
of
courtesie
to
the
rich
,
full
of
charitie
to
the
poore
.
And
my selfe
have
lost
(
I
hope
there
is
none
here
so
weake
to
suspect
,
that
I
blast
the
living
,
to
blazon
the
praise
of
the
dead
,
or
that
I
doe
robbe
or
strippe
the
living
,
to
cloath
the
dead
with
their
spoyles
,
but
I
thinke
I
may
truly
say
,
I
have
lost
)
as
truly
and
cordially
a
loving
friend
,
as
any
shee
hath
left
bebehind
:
though
I
esteeme
many
her
Peeres
,
and
I
cannot
complaine
of
any
.
But
to
end
all
.
Her
gaine
in
Christ
countervaileth
and
sweetneth
all
our
losses
.
Shee
was
a
disciple
of
Love
,
shee
loved
her
Lord
,
and
loved
all
his
Saints
and
servants
:
and
therefore
I
doubt
not
,
that
she
was
a
beloved
disciple
,
and
resteth
in
the
bosome
of
her
Love
:
where
not
to
disquiet
her
happinesse
,
and
detaine
your
patience
any
longer
,
I
shall
leave
her
in
that
blessed
place
,
and
commend
you
to
the
blessing
of
God
.
FINIS
.
THE
EXPECTATION
OF
CHRISTS
COMMING
;
OR
,
A
MOTIVE
TO
A
GODLY
CONVERSATION
.
2
THESSAL
.
4.
16.
For
the
Lord
himselfe
shall
descend
from
heaven
,
&c.
2
PET.
3.
14.
Wherefore
(
beloved
)
seeing
that
yee
looke
for
such
things
,
be
diligent
,
that
yee
may
bee
found
of
him
in
peace
,
without
spot
and
blamelesse
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
EXPECTATION
OF
CHRISTS
COMMING
;
OR
,
A
MOTIVE
TO
A
HOLY
CONVERSATION
.
SERMON
XVI
.
PHIL.
3.
20
,
21.
For
our
conversation
is
in
heaven
,
from
whence
wee
looke
for
the
Saviour
,
the
Lord
Iesus
Christ
.
Who
shall
change
our
vile
body
,
that
it
may
be
fashioned
like
unto
his
glorious
body
,
according
to
the
working
,
whereby
he
is
able
even
to
subdue
all
things
unto
himselfe
.
IN
the
seventh
verse
of
this
Chapter
,
the
to
bee
followers
together
of
him
,
and
to
marke
them
which
walke
so
as
they
had
him
for
an
ensample
:
And
that
hee
might
the
better
direct
them
in
the
dutie
,
(
the
imitation
of
his
ensample
)
he
sheweth
that
there
is
a
great
difference
betweene
others
that
pretended
themselves
to
be
the
Apostles
of
Christ
,
and
indeed
were
not
,
and
himselfe
:
Many
(
saith
he
)
walke
,
of
whom
I
have
told
you
often
,
and
now
tell
you
weeping
,
that
they
are
the
enemies
of
the
crosse
of
Christ
,
whose
end
is
destruction
,
whose
God
is
their
belly
:
and
whose
glory
is
their
shame
,
who
mind
earthly
things
.
These
ensamples
he
would
have
them
to
avoide
:
follow
not
such
,
but
be
yee
followers
of
us
,
for
our
conversation
is
in
heaven
,
from
whence
we
looke
for
the
Saviour
,
the
Lord
Iesus
Christ
,
&c.
and
follow
those
which
walke
,
so
as
yee
have
us
for
an
ensample
:
This
is
the
example
he
would
have
them
imitate
.
In
the
words
you
have
these
things
considerable
.
First
,
What
the
conversation
of
these
men
was
,
whom
the
Apostle
would
have
the
Philipians
to
follow
.
Their
conversation
was
conversation
:
Our
conversation
is
in
heaven
.
Secondly
,
the
reason
or
incouragement
that
they
had
to
this
from
thence
we
looke
for
a
Saviour
,
the
Lord
Iesus
Christ
.
Thirdly
,
the
benefit
by
that
Saviour
,
whom
they
looke
for
from
heaven
:
Hee
shall
change
our
vile
body
,
that
it
may
be
fashioned
like
to
his
glorious
body
.
Fourthly
,
the
meanes
by
which
this
great
worke
shall
bee
effected
;
According
to
the
working
whereby
hee
is
able
to
subdue
all
things
unto
himselfe
.
For
the
first
(
to
touch
it
only
in
a
word
)
there
is
from
that
,
these
two
Observations
clearely
arising
.
First
,
That
there
is
a
heavenly
conversation
of
the
Saints
on
earth
.
Secondly
,
That
while
they
are
on
earth
,
they
are
now
stated
in
heaven
.
Our
conversation
is
in
heaven
:
Hee
saith
not
only
it
shall
bee
in
heaven
,
(
though
there
it
shall
be
perfected
)
but
it
is
now
in
heaven
,
in
regard
of
our
present
state
and
possession
.
Concerning
the
first
,
that
the
Saints
on
earth
have
a
heavenly
conversation
.
Our
conversation
is
in
heaven
;
that
is
,
we
have
a
kind
of
heavenly
traffique
,
There
are
divers
things
wherein
there
is
an
agreement
between
the
cariages
and
conditions
of
men
in
Cities
,
and
Societies
here
on
earth
,
and
this
of
the
Saints
of
God
,
that
have
their
conversations
in
heaven
.
I
will
only
in
briefe
run
them
over
,
this
being
not
the
thing
that
I
purposely
ayme
at
.
First
,
in
Cities
and
Corporations
there
is
a
Register
,
wherein
the
names
of
the
Freemen
are
inrolled
.
So
in
heaven
also
there
is
Rejoyce
not
(
saith
our
Saviour
)
in
this
,
that
the
divels
are
subdued
unto
you
,
but
rejoyce
,
that
your
names
are
written
in
heaven
:
And
all
that
are
not
found
written
in
the
booke
of
life
,
are
cast
into
the
lake
that
burneth
with
fire
and
brimstone
,
Rev.
20.
15.
God
in
his
secret
counsell
and
purpose
,
in
his
speciall
providence
and
love
,
takes
notice
of
all
his
servants
,
even
of
their
names
,
and
he
hath
them
as
sure
,
as
if
they
were
written
downe
in
a
booke
,
there
is
not
one
man
that
commeth
to
heaven
,
but
the
Lord
knowes
him
already
to
be
a
man
ordained
to
that
estate
and
condition
.
Secondly
,
as
in
all
Cities
and
Societies
,
there
is
a
certaine
law
houshold
of
God
are
governed
,
that
law
which
the
Apostle
Saint
Iames
calleth
the
royall
law
:
a
law
which
commandeth
the
very
spirits
of
men
:
a
law
that
disposeth
the
whole
man
to
a
heavenly
frame
,
and
subjection
to
the
will
of
God
,
the
great
King
of
Heaven
;
so
that
a
man
while
he
is
here
below
,
by
degrees
is
drawne
off
from
the
world
in
his
affections
and
disposition
and
carriage
:
and
made
sutable
and
conformable
to
the
rule
of
righteousnesse
.
Thirdly
,
as
in
all
Cities
,
there
is
a
kind
of
safety
and
securitie
to
the
Angels
pitch
their
Tents
about
those
that
feare
God
:
nay
the
Lord
himselfe
is
the
Shepheard
of
Israel
that
neither
slumbereth
nor
sleepeth
:
while
men
oppose
them
,
God
defends
them
:
while
men
are
labouring
and
plotting
,
and
devising
against
them
,
and
they
(
it
may
be
)
are
secure
and
feare
no
danger
;
God
disperseth
and
disappointeth
a
thousand
projects
intended
against
his
servants
.
It
was
so
with
his
owne
people
Israel
:
while
they
were
in
the
plaines
,
securely
lying
in
their
tents
:
there
is
Balack
and
Balaam
consulting
upon
the
mountaines
how
to
curse
them
:
but
the
God
of
Israel
that
is
above
the
mountaines
,
that
sitteth
on
the
highest
Heavens
,
hee
ordereth
the
matter
so
,
that
Balaam
for
his
life
,
(
though
hee
might
have
had
all
the
wealth
and
honour
of
the
Kingdome
)
could
not
pronounce
one
curse
against
Israel
,
because
God
had
said
to
him
that
he
should
not
curse
.
Fourthly
.
As
in
Cities
and
societies
on
earth
,
men
have
communion
Ierusalem
is
a
Citie
at
unitie
in
it selfe
;
There
is
a
communion
and
fellowship
,
that
the
Saints
have
with
God
the
Father
,
with
Christ
,
with
the
Angels
,
with
the
Saints
in
heaven
,
and
one
with
another
on
earth
.
With
God
the
Father
:
they
have
an
interest
in
him
,
as
subjects
goe
boldly
to
the
throne
of
grace
,
and
make
their
request
knowne
unto
him
,
though
it
be
but
in
sighes
and
groanes
.
Hence
it
is
that
God
takes
notice
of
them
,
your
heavenly
Father
knoweth
that
you
have
need
of
all
these
things
;
and
therefore
hee
will
supply
them
:
If
you
that
are
earthly
can
give
good
things
to
your
children
,
how
much
more
shall
your
heavenly
Father
give
good
things
to
them
that
aske
him
.
They
have
interest
in
Christ
also
:
he
is
their
Intercessour
,
therefore
to
sit
at
the
right
hand
of
God
,
making
intercession
for
us
:
Hee
is
their
Advocate
,
if
any
man
sinne
,
wee
have
an
Advocate
with
the
Father
,
even
Iesus
Christ
the
righteous
:
Hee
is
their
Lord
and
Captaine
,
the
Captaine
of
the
Lords
Armie
,
to
defend
his
Church
;
Michael
,
the
great
Prince
standeth
up
for
the
children
of
his
people
.
They
have
interest
also
in
the
Holy
Ghost
the
third
Person
in
the
love
of
God
the
Father
,
but
the
communion
and
fellowship
of
the
Holy
Ghost
,
as
the
Apostle
wisheth
for
the
Corinthians
.
Hence
it
is
that
the
Holy
Ghost
is
ready
to
helpe
their
infirmities
;
to
inable
them
to
put
up
their
requests
,
when
they
know
not
how
to
pray
as
they
ought
.
Hence
it
is
that
hee
sanctifieth
them
,
and
therefore
they
are
said
to
bee
Borne
againe
of
water
,
and
of
the
spirit
:
that
hee
comforteth
them
,
therefore
hee
is
called
the
holy
Ghost
the
Comforter
.
As
the
Saints
have
interest
in
the
three
Persons
in
the
Trinitie
,
in
respect
of
their
dependance
upon
them
,
so
the
blessed
Trinitie
hath
an
interest
in
them
also
:
If
I
bee
a
Father
,
where
is
my
honour
?
if
I
bee
a
Master
,
where
is
my
feare
?
Because
they
acknowledge
God
to
be
their
Father
,
they
honour
him
,
because
they
acknowledge
him
to
betheir
Lord
they
feare
him
,
&c.
They
have
interest
in
the
Angels
also
:
Hence
it
is
that
they
are
Ministring
spirits
sent
forth
for
the
good
of
the
Elect
:
They
were
Christs
messengers
,
his
Angels
,
and
now
they
are
made
Messengers
,
Angels
;
to
the
Saints
,
therefore
saith
Christ
,
Offend
not
one
of
these
little
ones
,
for
I
tell
you
,
that
their
Angels
behold
the
face
of
my
father
in
heaven
.
They
have
interest
in
them
,
not
as
worshippers
of
Angels
,
which
the
Apostle
condemneth
,
Coll.
2.
as
foreseeing
to
what
a
height
Popish
superstition
would
rise
in
this
kind
:
I
say
;
not
to
worship
them
,
to
invocate
them
,
to
pray
to
them
,
we
know
no
such
will-worship
which
is
without
the
rule
.
Wee
have
an
Angell
comforting
Hagar
;
we
have
an
Angell
defending
Elisha
;
we
have
an
Angel
incouraging
Iacob
;
wee
have
an
Angell
carrying
Lazarus
into
Abrahams
bosome
:
But
wee
never
had
any
Angell
that
stood
in
this
place
,
to
have
worship
and
adoration
.
This
indeed
the
Angels
have
from
us
,
imitation
of
their
obedience
,
we
pray
,
thy
will
be
done
,
on
earth
as
it
is
in
heaven
.
They
have
interest
in
the
Saints
also
:
yea
,
in
those
that
are
The
soules
under
the
Altar
cry
,
How
long
Lord
,
holy
and
true
,
wilt
thou
not
avenge
our
bloud
on
those
that
dwell
upon
the
earth
?
All
the
Saints
departed
,
their
soules
crie
to
God
to
finish
these
dayes
of
sinne
,
and
hasten
the
comming
of
Christ
.
And
besides
this
,
this
further
benefit
wee
have
,
that
we
are
all
members
of
the
same
body
;
there
is
a
gathering
under
one
Head
(
as
the
Apostle
calleth
it
)
under
Christ
:
they
are
the
superiour
members
,
wee
the
inferiour
,
all
joyned
under
one
common
Head
.
Lastly
,
the
Saints
on
earth
have
interest
one
in
another
:
by
Fifthly
,
and
lastly
,
as
in
earthly
Cities
,
and
Corporations
,
there
The
kingdome
of
heaven
is
compared
,
to
a
treasure
hid
in
a
field
,
which
when
a
man
findeth
,
hee
hideth
it
,
and
for
joy
departeth
,
and
selleth
all
that
hee
hath
,
and
buyeth
that
field
.
It
is
compared
to
a
Pearle
,
which
when
a
man
discrieth
the
excellencie
of
it
,
he
giveth
all
that
hee
hath
to
possesse
that
Pearle
:
There
is
a
heavenly
thing
,
that
is
worth
all
that
wee
can
give
,
and
it
must
be
bought
too
.
It
is
our
Saviours
counsell
;
Come
buy
of
mee
,
yea
,
come
buy
wine
and
milke
without
money
,
without
price
.
It
must
be
bought
:
but
bought
without
money
:
there
is
nothing
that
is
subject
to
corruption
,
that
can
buy
heavenly
things
:
Buy
of
me
eye-salve
,
that
you
may
see
,
and
gold
that
you
may
be
made
rich
,
and
garments
,
that
your
nakednesse
may
not
appeare
.
This
must
be
bought
;
but
what
must
we
give
for
it
?
Christ
tells
us
;
hee
saith
that
hee
himselfe
is
the
Pearle
,
the
treasure
,
and
that
which
we
must
give
for
him
,
is
no
more
but
this
;
Let
a
man
deny
himselfe
,
and
take
up
his
crosse
and
then
follow
him
.
He
must
deny
his
worldly
pleasures
,
his
carnall
affections
,
the
love
of
his
lusts
,
he
must
renounce
his
sins
;
If
thy
right
hand
offend
thee
,
cut
it
off
and
cast
it
from
thee
;
if
thy
right
eye
offend
thee
,
plucke
it
out
,
and
cast
it
from
thee
:
What
is
that
?
that
a
man
should
dismember
himselfe
?
No
such
matter
;
What
then
?
To
doe
that
which
a
man
accounteth
as
harsh
a
peece
of
worke
,
as
to
plucke
out
his
eye
,
or
cut
off
his
hand
;
that
is
,
to
mortifie
his
carnall
affections
,
to
part
with
his
sweetest
lusts
,
which
a
man
holdeth
as
deare
,
and
sets
as
high
a
rate
upon
,
as
on
his
right
hand
,
or
his
right
eye
;
there
should
be
no
sinne
so
precious
,
no
gaine
so
sweet
,
no
pleasure
so
delightfull
,
but
a
man
should
be
willing
to
let
it
for
Christ
:
there
should
be
no
worldly
thing
whatsoever
,
that
a
man
should
so
set
his
heart
upon
,
but
if
persecution
for
the
Gospell
should
come
,
he
should
be
contented
to
leave
it
for
Christ
,
and
in
the
meane
space
to
let
his
affections
hang
loose
to
it
,
that
whensoever
Christ
shall
call
him
to
part
with
his
estate
,
with
his
contentments
,
with
himselfe
,
he
may
let
all
fall
for
his
sake
,
and
the
Gospels
.
This
is
the
heavenly
traffique
of
a
Christian.
I
might
here
lay
downe
some
tryals
,
by
which
men
may
bee
conversation
bee
in
heaven
.
I
will
instance
but
in
some
generalls
,
because
I
hasten
to
that
I
principally
intend
.
See
how
thy
affectionstand
;
such
as
is
a
mans
mind
,
such
is
the
man
:
such
as
is
a
mans
affection
,
such
is
his
conversation
:
a
heavenly
affection
argueth
a
heavenly
conversation
:
a
heavenly
conversation
,
It
sheweth
the
errour
of
those
men
that
thinke
,
that
that
pitch
of
holinesse
,
and
carefull
walking
with
God
in
newnesse
of
life
,
is
too
strict
a
point
to
bee
pressed
:
what
(
say
they
)
will
you
have
us
to
be
Saints
?
are
wee
not
men
?
shall
wee
not
have
infirmities
still
?
Yes
that
thou
wilt
,
when
thou
hast
done
what
thou
canst
.
But
here
is
the
thing
:
What
is
the
bent
of
thy
heart
?
what
is
the
strength
of
thy
mind
?
what
is
the
endeavour
of
thy
wholeman
?
Many
say
,
who
will
shew
us
any
good
,
but
Lord
lift
thou
up
the
light
of
thy
countenance
upon
us
:
thou
hast
given
me
more
joy
of
heart
then
they
had
,
when
their
corne
,
and
wine
,
and
oyle
abounded
.
A
heavenly
affection
hopeth
most
for
heaven
,
and
that
not
so
much
,
that
thereby
hee
may
be
released
from
worldly
troubles
,
as
that
he
may
be
possessed
of
those
heavenly
joyes
,
that
are
to
be
had
in
the
presence
of
God
,
and
in
a
perfect
communion
with
him
;
that
he
may
be
freed
from
sinne
,
and
fully
brought
into
the
glorious
liberty
of
the
sonnes
of
God
.
And
this
is
that
which
stirreth
him
up
with
all
industry
and
endeavour
,
and
carrieth
him
along
mainly
,
and
chiefly
to
seeke
after
,
not
the
wealth
,
and
honour
,
and
pleasure
of
the
world
,
but
how
he
may
get
into
the
Covenant
of
grace
,
and
an
interest
in
Christ
,
how
he
may
attaine
evidences
of
heaven
,
and
testimonies
of
the
love
of
God
.
He
speakes
of
heaven
,
as
the
worldly
man
speakes
of
the
world
.
A
worldly
man
speakes
of
the
world
,
and
the
world
heareth
him
(
saith
Christ
)
every
table
ringeth
of
his
worldly
talke
;
every
company
soundeth
of
his
worldly
affections
;
in
every
meeting
he
sheweth
his
worldly
disposition
.
So
a
heavenly-minded
man
is
alwayes
talking
of
heavenly
things
:
alwayes
labouring
to
draw
heavenly
uses
out
of
earthly
things
:
let
crosses
come
,
he
can
draw
comforts
from
thence
,
he
makes
them
meanes
to
take
off
his
heart
from
the
world
,
to
set
it
more
toward
heaven
:
as
Noahs
Arke
,
the
more
the
waters
increased
,
the
neerer
it
was
raised
to
heaven
:
so
a
heavenly
man
,
the
more
worldly
crosses
come
,
the
higher
his
soule
riseth
toward
heaven
:
the
worldly
man
sinketh
under
afflictions
,
but
he
is
lifted
up
neerer
to
Christ
.
This
is
a
heavenly
conversation
.
But
I
will
not
stand
on
this
.
The
second
thing
which
I
told
you
was
observable
from
the
first
That
in
this
very
life
,
the
children
of
God
are
stated
in
a
heavenly
condition
.
Our
conversation
is
now
in
heaven
,
saith
the
Apostle
.
When
a
man
is
brought
by
repentance
and
faith
unto
Christ
,
he
is
brought
into
a
heavenly
state
:
actually
possessed
of
heaven
.
And
that
in
two
respects
;
In
respect
of
right
and
title
.
In
respect
of
possession
.
First
in
respect
of
right
and
title
,
and
that
also
first
in
respect
of
they
are
begotten
againe
to
a
lively
hope
.
They
have
now
the
Word
which
giveth
them
a
promise
of
heaven
.
They
have
now
the
spirit
,
which
is
the
seale
of
their
inheritance
,
you
are
sealed
by
the
spirit
of
Promise
,
to
the
day
of
redemption
,
Eph.
1.
13.
Secondly
,
in
regard
of
possession
:
they
are
now
already
in
present
It
is
your
Fathers
pleasure
to
give
you
a
kingdome
:
Christ
hath
possessed
it
in
our
name
:
I
goe
(
saith
he
)
to
prepare
a
place
for
you
:
and
it
is
my
will
that
they
bee
where
I
am
:
I
goe
to
my
Father
,
and
your
Father
;
to
my
God
,
and
your
God
.
All
that
Christ
hath
in
heaven
,
Hee
hath
it
for
us
:
Hee
is
gone
before
,
that
wee
may
follow
after
:
wee
cannot
possibly
lay
claime
to
heaven
,
wee
cannot
hope
hereafter
fully
,
and
personally
to
professe
it
,
if
Christ
had
not
first
taken
possession
of
heaven
for
us
.
The
Use
of
this
in
a
word
,
shall
bee
to
stirre
up
every
one
to
dwell
in
our
hearts
by
faith
.
Which
shewes
the
horrible
presumption
of
many
,
and
how
I
Remember
,
that
in
the
time
of
Ezra
,
we
shall
read
of
many
,
they
were
accounted
polluted
,
and
put
from
the
Priesthood
.
If
any
man
lay
claime
to
heaven
;
God
will
search
his
booke
of
Genealogies
(
as
it
were
)
he
will
search
the
Register
of
heaven
,
and
if
he
find
that
his
name
be
not
inrolled
there
,
if
hee
be
not
found
to
have
interestin
Jesus
Christ
,
all
will
be
nothing
,
he
shall
bee
cast
out
to
his
greater
confusion
.
This
should
therefore
stirre
up
euery
one
to
make
good
his
claime
to
heaven
now
:
either
now
to
bee
possest
of
heaven
,
now
to
sit
in
heavenly
places
with
Christ
,
or
else
looke
not
to
come
to
heaven
afterward
.
But
to
leave
this
,
and
to
come
to
that
I
mainly
intend
,
namely
the
Argument
,
or
reason
or
ground
of
the
Apostles
heavenly
conversation
.
Our
conversation
is
in
heaven
,
from
whence
wee
looke
for
the
Saviour
,
the
Lord
Iesus
Christ
.
The
Apostle
observeth
here
a
kind
of
speech
,
and
that
which
seemes
not
so
Grammaticall
:
that
he
may
thereupon
build
a
sound
and
substantiall
truth
in
Divinitie
.
He
had
said
before
,
Our
conversation
is
in
the
heavens
,
in
the
Plurall
number
:
but
now
when
hee
speakes
of
Christs
comming
thence
,
he
speakes
of
it
in
the
Singular
number
,
Our
conversation
is
in
the
heavens
,
from
whence
,
from
which
particular
place
,
Wee
looke
for
the
Saviour
,
the
Lord
Iesus
Christ
.
Of
purpose
to
shew
us
thus
much
:
that
though
Christ
in
respect
of
his
Deitie
,
and
divine
nature
he
be
in
all
places
,
filling
heaven
and
earth
:
yet
in
respect
of
his
bodily
presence
,
hee
remaineth
now
,
and
so
will
till
his
second
comming
(
which
the
Saints
looke
for
)
in
heaven
.
Against
those
Vbiquitaries
,
that
will
have
the
body
of
Christ
to
be
every
where
:
In
Heaven
(
say
they
)
visible
;
in
this
place
invisible
.
The
Papists
hence
build
the
Doctrine
of
Transubstantiation
:
they
will
have
the
body
of
Christ
,
even
that
very
body
Wee
looke
for
the
Saviour
:
hee
remaineth
there
,
and
so
will
continue
till
his
comming
to
Judgement
.
So
againe
in
another
place
,
Collos.
3.
1.
Set
your
affections
on
things
above
,
where
Christ
sitteth
at
the
right
hand
of
God
;
Above
,
that
is
in
heaven
,
where
Christ
sitteth
,
and
continueth
,
and
will
remaine
till
his
second
comming
.
Our
Saviour
told
his
Disciples
in
the
dayes
of
his
flesh
,
that
the
poore
they
should
have
alwayes
with
them
,
but
me
(
saith
he
)
you
shall
not
have
alwayes
.
If
this
be
true
that
they
say
;
then
Christ
hath
not
said
true
,
for
hee
is
still
in
respect
of
his
bodily
presence
,
and
hath
beene
,
alwayes
,
with
us
.
But
I
let
passe
that
.
The
thing
I
note
hence
is
this
;
That
that
which
most
soundly
,
and
I
say
,
there
is
nothing
that
so
settleth
the
heart
of
a
man
in
a
heavenly
conversation
upon
earth
,
nothing
that
makes
him
so
heavenly
minded
,
nothing
that
ordereth
him
in
so
heavenly
a
course
,
as
this
,
if
hee
rightly
looke
for
Christ
to
come
from
thence
.
That
you
may
conceive
this
the
better
,
you
may
please
to
take
notice
,
that
there
are
two
things
included
in
this
point
.
First
,
that
all
the
Saints
of
God
,
while
they
are
on
earth
,
their
continuall
expectation
is
,
for
Christ
to
come
from
heaven
.
Secondly
,
that
nothing
is
so
effectuall
to
settle
a
man
in
a
holy
course
while
he
liveth
on
earth
,
as
this
expectation
.
These
two
things
I
will
open
to
you
at
this
time
.
The
first
(
I
say
)
is
,
that
the
Saints
and
servants
of
God
while
they
are
on
earth
,
doe
continually
expect
and
looke
for
the
Saviour
of
the
world
,
even
the
Lord
Iesus
Christ
to
come
from
heaven
.
By
the
comming
of
Christ
,
you
must
understand
his
second
comming
to
judgement
.
For
there
is
a
threefold
comming
of
The
first
,
was
the
comming
of
Christ
in
the
flesh
,
when
hee
came
to
take
our
nature
upon
him
,
and
to
be
borne
of
a
Virgin
.
The
second
,
is
the
comming
of
Christ
by
his
Spirit
,
so
hee
commeth
continually
,
and
dayly
in
the
hearts
of
men
,
in
the
preaching
of
the
Gospell
in
vertue
and
efficacie
.
His
last
comming
,
and
his
second
comming
in
respect
of
his
body
,
is
when
hee
shall
come
to
judgement
.
Never
looke
for
the
comming
of
Christ
in
his
body
upon
earth
in
the
sight
of
men
,
till
that
great
day
come
,
when
the
Lord
Iesus
shall
come
with
thousands
of
his
Angels
,
in
the
glory
of
his
Father
.
Now
then
this
being
the
meaning
of
it
:
we
will
prove
it
.
And
first
,
that
it
is
the
continuall
expectation
of
all
the
Saints
of
God
,
and
the
continuall
desire
of
their
hearts
,
their
continuall
waiting
,
is
for
the
second
comming
of
the
Lord
Christ
.
As
it
was
before
the
first
comming
of
Christ
in
the
flesh
,
so
it
Iacob
,
I
have
waited
for
thy
salvation
;
and
David
,
I
have
longed
for
thy
salvation
,
meaning
Christ
,
the
Saviour
of
the
world
:
and
the
Church
groweth
to
a
kind
of
holy
impatiencie
;
Oh
that
thou
wouldest
breake
the
heavens
and
come
downe
.
And
immediatly
upon
the
time
of
Christs
comming
,
there
were
alwayes
holy
men
in
those
times
,
that
were
stirred
up
with
a
continuall
expectation
of
it
;
and
therefore
it
was
made
a
marke
of
a
good
man
in
those
dayes
:
It
is
said
of
Ioseph
of
Arimathea
,
and
Simeon
,
and
of
divers
good
women
,
as
of
Anna
and
others
,
that
they
waited
for
the
consolation
of
Israel
;
they
continually
waited
and
expected
,
when
the
great
comforter
,
and
Saviour
of
his
people
would
come
.
So
shall
the
second
comming
of
Christ
be
:
from
the
very
time
of
his
Ascension
into
heaven
,
to
the
time
now
,
and
to
the
time
of
his
last
comming
to
Judgement
,
all
the
eyes
of
men
will
be
towards
him
:
When
I
am
lifted
up
(
saith
our
Saviour
)
I
will
draw
all
men
after
me
,
which
though
it
bee
there
particularly
understood
of
his
lifting
up
upon
the
Crosse
,
yet
it
is
intended
in
generall
of
his
Ascension
into
heaven
.
So
that
as
after
the
promise
was
given
of
the
Spirit
;
The
Disciples
waited
for
the
receiving
of
the
gift
of
the
holy
Ghost
.
So
it
is
now
,
and
will
bee
,
since
the
holy
Ghost
is
already
given
,
there
remaineth
nothing
to
be
looked
for
,
but
Christ
himselfe
in
his
second
comming
to
finish
all
these
dayes
of
sinne
.
And
that
this
is
the
disposition
of
all
the
servants
of
God
,
appeares
by
divers
places
of
Scripture
,
2
Tim.
4.
8.
saith
the
Apostle
Henceforth
there
is
laid
up
for
mee
a
crowne
of
righteousnesse
,
which
the
Lord
,
the
righteous
Iudge
,
shall
give
me
at
that
day
:
and
not
to
mee
only
,
but
unto
them
also
that
love
his
appearing
.
The
Apostle
here
makes
a
description
of
all
those
that
shall
bee
saved
,
and
hee
saith
,
they
are
such
as
love
the
appearing
of
Iesus
Christ
;
now
that
which
a
man
loveth
,
he
desireth
,
and
lookes
,
and
longs
for
.
And
in
Heb.
9.
28.
Christ
died
once
for
many
,
and
unto
them
that
looke
for
him
,
shall
hee
appeare
the
second
time
unto
salvation
.
Salvation
is
brought
:
to
whom
?
to
all
those
;
and
onely
to
those
that
looke
for
the
appearance
of
Christ
.
Therefore
it
is
said
of
all
the
Beleevers
in
Heb.
11.
That
they
saw
things
that
were
invisible
,
and
that
they
had
an
eye
to
the
recompence
of
reward
,
and
that
they
saw
the
promise
a
farre
off
.
They
looked
still
for
those
things
that
were
to
appeare
by
Christ
.
This
I
suppose
is
sufficiently
confirmed
by
the
Scripture
,
let
us
therefore
make
some
use
of
it
.
Try
now
what
comfort
thou
hast
in
the
expectation
of
that
Draw
mee
(
saith
shee
)
and
we
will
runne
after
thee
.
And
chapt.
2.
4.
Stay
me
with
flaggons
,
comfort
me
with
apples
,
for
I
am
sicke
of
love
:
and
chap.
5.
If
you
find
him
whom
my
soule
loveth
,
tell
him
I
am
sicke
of
love
.
If
thou
be
of
the
disposition
of
the
Church
,
thou
wilt
,
out
of
love
to
Christ
,
desire
nothing
so
much
,
as
to
enjoy
the
presence
of
Christ
:
The
Spirit
and
the
Bride
,
say
come
,
and
let
him
that
heareth
say
come
:
the
Spirit
saith
come
,
and
the
Bride
(
because
she
is
stirred
up
in
the
same
affection
by
the
Spirit
)
shee
saith
come
too
.
Christ
saith
to
his
Church
I
come
,
and
the
Church
shee
saith
againe
Come
:
Here
is
the
agreement
betweene
Christ
and
his
Church
,
and
the
same
disposition
is
in
all
the
members
of
Christ
,
a
waiting
and
longing
,
and
desiring
for
the
comming
of
Christ
.
There
are
many
that
pretend
they
waite
,
and
desire
for
the
comming
of
Christ
.
When
a
man
is
under
any
affliction
,
or
in
any
trouble
,
then
,
Oh
that
Christ
would
come
and
end
these
troubles
.
You
shall
heare
a
man
that
is
abused
,
and
wronged
by
the
oppressions
and
injuries
of
others
,
and
by
the
unrighteous
dealings
of
wicked
and
ungodly
men
,
crying
out
,
Oh
that
Christ
would
come
and
put
an
end
to
these
evill
times
.
Yea
,
but
if
thou
hast
this
desire
of
Christs
First
,
it
will
appeare
by
the
Ground
of
it
.
What
are
the
grounds
of
thy
desire
?
what
are
the
motives
that
incourage
thee
,
to
long
for
the
comming
of
the
Lord
Jesus
?
That
which
is
the
ground
of
faith
,
is
the
ground
of
hope
:
that
is
the
promises
:
Faith
is
the
ground
of
things
hoped
for
:
and
the
Word
and
promise
are
the
warrant
of
Faith
:
Faith
and
Hope
looke
both
on
this
,
the
free
promise
of
God
:
so
it
is
said
of
Abraham
,
that
hee
beleeved
above
hope
,
because
he
knew
that
he
that
promised
,
was
able
to
doe
it
.
There
is
the
first
thing
then
:
Faith
is
the
ground
:
there
is
none
but
a
true
beleever
,
that
can
indeed
aright
waite
for
,
and
desire
the
comming
of
Christ
.
But
this
will
appeare
more
in
the
second
thing
,
and
that
is
,
by
The
first
companion
of
it
,
is
Patience
:
If
we
hope
for
that
wee
see
not
,
then
doe
we
with
patience
waite
for
it
(
saith
the
Apostle
,
Rom.
8.
25.
)
If
we
have
hope
,
and
expectation
of
Christs
comming
,
if
it
be
right
,
it
will
stay
the
heart
,
and
calme
and
quiet
the
spirit
,
in
the
middest
of
all
injuries
and
crosses
,
and
afflictions
in
the
world
;
it
will
make
us
to
waite
with
patience
:
Hee
that
beleeveth
will
not
make
hast
.
When
a
man
beleeveth
that
there
is
a
time
when
Christ
will
put
an
end
to
all
these
things
,
it
is
that
which
mortifieth
and
subdueth
the
rising
of
his
spirit
,
and
discontentednesse
in
afflictions
,
it
makes
him
possesse
his
soule
in
Patience
.
There
is
a
kind
of
impatient
waiting
of
men
,
in
the
middest
of
discontent
and
revilings
,
and
evill
speakings
,
and
threatnings
of
others
:
and
then
,
Oh
that
Christ
would
come
.
But
when
Faith
workes
kindly
in
the
soule
of
a
man
:
there
is
a
calme
composednesse
of
heart
:
a
submission
to
God
in
the
present
tryall
:
and
yet
neverthelesse
a
rejoycing
,
in
hope
of
the
comming
of
Christ
,
and
of
that
glory
that
shall
bee
revealed
.
That
is
the
first
thing
,
there
is
Patience
accompanying
it
.
The
second
thing
that
accompanieth
it
,
is
Love
.
No
man
can
in
truth
and
aright
,
hope
for
,
and
waite
for
the
comming
of
Christ
,
Now
this
Love
must
be
grounded
on
our
tast
of
Gods
love
:
Not
that
wee
loved
him
,
but
that
he
loved
us
first
(
saith
the
Apostle
)
no
man
loveth
Christ
,
but
first
he
is
loved
of
Christ
:
no
man
loveth
God
,
but
first
he
is
loved
of
God
:
and
the
tast
and
rellish
of
Gods
love
in
my
soule
,
workes
love
to
God
againe
:
as
from
the
heate
that
commeth
from
the
Sunne
,
there
is
a
reflection
that
boundeth
backe
againe
to
the
Sunne
:
so
Gods
love
in
us
reflects
love
to
God
againe
.
This
Love
will
appeare
in
the
secret
sighings
of
the
heart
:
All
the
creatures
groane
;
yea
,
we
also
sigh
in
our selves
(
saith
the
Apostle
)
waiting
for
the
adoption
,
even
the
redemption
of
our
bodies
.
There
is
,
I
say
,
a
secret
sighing
of
heart
,
and
that
not
only
in
the
time
of
trouble
and
affliction
:
but
in
the
time
of
comfort
and
prosperitie
,
when
a
man
hath
abundance
of
outward
things
about
him
,
yet
then
,
because
his
love
is
set
upon
Christ
,
and
the
perfection
and
end
of
love
,
is
the
fruition
of
the
object
loved
,
therefore
there
is
a
sighing
,
a
holy
discontent
,
as
it
were
,
a
kind
of
yearning
of
the
heart
toward
Christ
:
When
shall
I
come
and
appeare
before
God
?
(
saith
David
)
how
long
Lord
,
how
long
?
(
saith
the
Church
in
the
Revelation
)
If
a
man
love
Christ
,
and
his
comming
only
,
because
it
shall
end
those
miseries
,
and
those
troubles
that
are
upon
him
in
this
life
:
this
is
not
so
much
love
of
Christ
,
as
love
of
a
mans
selfe
,
of
his
owne
ease
,
and
peace
,
and
rest
.
But
the
love
of
Christ
is
this
,
when
for
the
injoying
of
himselfe
,
I
long
for
the
fruitton
of
him
whom
my
soule
loveth
,
and
I
account
nothing
amiable
in
comparison
of
Christ
,
nothing
delectable
,
nothing
comfortable
,
nothing
sweet
to
Christ
:
this
is
it
that
putteth
the
soule
out
of
tast
,
and
rellish
with
any
thing
,
makes
it
sigh
,
as
it
were
,
under
the
enjoyment
of
all
the
comforts
of
this
life
,
and
long
for
the
appearance
of
Christ
,
because
then
hee
shall
be
perfected
in
the
perfect
enjoyment
of
Christ
himselfe
.
This
is
that
love
of
Christ
,
that
is
accompanied
with
Faith
in
a
Christian
,
and
hope
,
and
expectation
of
his
comming
.
Now
then
,
if
thou
waite
for
Christ
in
truth
,
how
commeth
it
,
that
thou
dost
not
love
him
?
thou
canst
not
waite
for
him
aright
,
except
thou
love
Christ
himselfe
,
and
for
himselfe
.
And
if
thou
love
Christ
,
it
will
appeare
,
by
thy
care
to
walke
The
third
and
last
companion
of
a
mans
waiting
for
Christ
,
is
Posts
of
the
dore
of
wisedomes
house
,
to
heare
what
Christ
(
who
is
wisedome
it selfe
)
will
speake
to
us
:
waiting
if
that
hee
will
come
now
(
in
the
ministrie
of
his
Word
)
in
his
Spirit
,
whom
we
hope
to
enjoy
fully
in
glory
:
Wayting
for
him
likewise
in
the
Sacraments
to
receive
a
further
confirmation
of
our
faith
in
him
:
wayting
for
him
also
in
prayer
,
to
receive
further
consolation
and
strength
from
him
.
Thus
Annah
it
is
said
,
that
She
was
one
that
waited
for
the
consolation
of
Israel
,
and
served
God
in
the
Temple
in
prayer
day
and
night
.
So
where
there
is
a
waiting
for
Christ
,
there
will
be
a
continuall
intercourse
of
the
soule
with
Christ
,
a
heavenly
and
holy
communion
with
him
in
duties
.
Dost
thou
waite
for
Christs
comming
,
and
yet
runne
from
Christs
ordinances
?
How
can
these
stand
together
?
There
is
no
man
that
can
ever
waite
with
comfort
for
Christs
comming
in
glory
,
but
hee
that
now
waiteth
upon
Christ
in
his
ordinances
.
If
thy
delight
be
in
holy
duties
,
in
the
worship
of
God
,
and
that
in
such
religious
performances
thou
waitest
for
a
further
conveyance
of
the
Spirit
of
Christ
into
thee
,
thou
hast
warrant
to
waite
for
,
and
to
expect
with
comfort
the
second
comming
of
Christ
.
Try
yourselves
therefore
by
these
things
.
It
is
not
every
one
that
saith
,
I
would
that
the
Lord
Iesus
would
come
,
or
I
would
that
these
dayes
were
full
,
and
finished
;
It
is
not
every
one
that
saith
thus
,
that
rightly
lookes
for
,
or
desires
the
comming
of
Christ
.
But
he
that
thereby
becommeth
patient
,
and
stayes
,
and
composeth
his
heart
in
a
calme
and
quiet
temper
in
the
middest
of
all
crosses
,
and
troubles
,
and
afflictions
that
befall
him
,
and
that
upon
this
ground
,
because
Christ
will
come
and
put
an
end
to
my
sinne
,
as
well
as
to
my
sorrow
,
therefore
I
will
waite
with
patience
till
hee
come
.
And
againe
,
hee
that
loveth
Christ
,
that
sigheth
for
his
comming
.
And
hee
that
now
delighteth
in
his
ordinances
:
this
man
only
waiteth
for
the
comming
of
Christ
.
There
is
yet
a
third
Tryall
,
and
that
is
,
the
effects
and
fruits
of
The
first
is
,
a
heavenly
Conversation
.
The
second
is
,
a
mans
resting
on
Christ
as
his
Saviour
and
Lord
.
The
third
is
,
the
change
of
the
body
,
which
shall
bee
in
the
great
day
,
when
the
soule
and
body
shall
bee
united
together
,
Who
shall
change
our
vile
body
,
and
make
it
like
his
owne
glorious
body
,
&c.
But
the
maine
fruit
whereof
wee
are
now
presently
possest
,
is
a
heavenly
Conversation
.
And
so
I
come
to
the
second
particular
included
in
the
observation
before
propounded
,
viz.
That
nothing
is
so
effectuall
to
settle
a
man
,
and
to
dispose
him
to
a
holy
and
heavenly
Conversation
here
on
earth
,
as
the
right
looking
for
the
second
comming
of
Christ
.
That
this
is
true
,
you
shall
see
it
briefly
,
how
the
Saints
of
God
upon
this
very
ground
have
beene
wrought
,
and
incouraged
to
a
heavenly
conversation
in
all
the
parts
and
degrees
of
it
.
First
of
all
,
yee
shall
see
,
that
this
is
that
which
mortifieth
the
And
that
this
is
so
,
it
will
appeare
by
divers
places
of
Scripture
.
Set
your
affections
(
saith
the
Apostle
)
on
things
that
are
above
,
where
Christ
sitteth
at
the
right
hand
of
God
:
And
hee
doth
not
only
say
so
,
but
Mortifie
therefore
(
saith
he
)
your
earthly
members
.
Wherefore
should
they
mortifie
their
earthly
members
?
because
Christ
sitteth
at
the
right
hand
of
God
,
upon
whom
yee
looke
,
upon
whom
the
eye
of
your
faith
is
fixed
:
mortifie
your
members
.
For
what
is
that
that
makes
a
man
in
truth
to
dispose
and
frame
his
heart
,
to
bee
fit
to
stand
in
the
number
of
those
that
are
clothed
in
white
Robes
at
the
second
comming
of
Christ
,
but
even
this
consideration
that
none
shall
appeare
then
with
comfort
,
but
such
as
now
walke
in
holinesse
of
conversation
?
Certainly
that
man
that
doth
with
delight
expect
his
second
comming
,
hee
will
be
most
carefull
to
fit
himselfe
for
the
receiving
of
Christ
,
and
most
diligent
in
setting
himselfe
to
the
mortifying
,
and
subduing
of
his
corruptions
,
that
so
hee
may
walke
before
him
in
all
holinesse
of
life
.
A
man
that
expects
the
comming
of
a
King
to
his
house
:
will
he
therefore
bee
secure
,
and
doe
nothing
,
because
hee
knowes
certainly
that
the
King
will
come
?
No
surely
,
hee
will
therefore
,
because
hee
is
sure
that
hee
will
come
,
make
ready
and
furnish
his
house
,
that
it
may
be
fit
to
receive
him
when
hee
doth
come
.
Even
so
,
because
I
expect
the
comming
of
the
great
King
,
the
King
of
glory
(
as
hee
is
called
in
Psal.
24.
)
I
will
now
open
my
everlasting
gates
,
I
will
now
labour
that
hee
may
possesse
my
soule
,
I
will
now
cleanse
my selfe
from
all
filthinesse
,
and
pollution
of
flesh
and
spirit
.
Therefore
the
Apostle
Saint
Iohn
having
said
,
Wee
are
now
the
sonnes
of
God
,
and
it
doth
not
yet
appeare
what
wee
shall
be
,
but
wee
know
,
that
when
hee
shall
appeare
,
wee
shall
be
like
unto
him
:
for
wee
shall
see
him
as
he
is
.
Hee
presently
inferreth
,
Every
man
that
hath
this
hope
in
him
,
purifieth
himselfe
,
even
as
hee
is
pure
.
Hee
that
hath
this
hope
,
that
he
shall
be
with
Christ
,
that
he
shall
see
him
as
he
is
,
he
will
bee
carefull
to
purifie
himselfe
,
as
Christ
is
pure
.
This
is
the
disposition
of
a
man
that
truly
longs
,
and
rightly
lookes
for
the
comming
of
Christ
,
hee
will
be
carefull
to
purifie
himselfe
.
A
man
that
expects
to
bee
raised
to
some
great
and
eminent
place
in
the
Court
,
hee
will
be
carefull
to
fit
himselfe
with
those
necessary
requisites
that
may
make
him
capable
of
it
,
and
enable
him
to
go
through
it
with
credit
and
comfort
.
So
he
that
expects
to
to
have
this
great
honour
of
the
Saints
,
to
be
of
the
number
of
those
that
receive
glory
and
happinesse
,
and
comfort
by
the
second
comming
of
Christ
:
hee
will
be
carefull
to
purge
his
heart
from
all
corruption
,
that
it
may
bee
capable
to
receive
that
comfort
.
What
daunts
a
man
at
the
apprehension
of
death
,
and
makes
Secondly
,
as
this
is
that
which
mortifieth
the
secret
lusts
,
and
If
you
be
risen
with
Christ
,
seeke
those
things
which
are
above
,
where
Christ
sitteth
at
the
right
hand
of
God
:
because
,
Christ
sitteth
at
the
right
hand
of
God
,
therefore
set
your
affections
there
:
But
how
shall
we
come
to
set
our
affections
there
?
Set
them
not
(
saith
he
)
upon
the
things
of
the
earth
.
It
is
necessary
that
the
soule
of
a
man
should
have
something
or
other
to
fasten
upon
,
some
object
to
take
up
its
delight
and
joy
:
and
he
that
cannot
have
joy
and
delight
in
better
things
,
in
things
above
,
he
lookes
for
it
in
things
below
:
and
the
reason
why
hee
so
cleaves
to
,
and
claspes
,
and
hugges
with
delight
the
things
below
;
is
because
hee
hath
no
better
things
to
thinke
of
,
to
hope
after
.
Hee
that
hath
a
better
inheritance
to
hope
for
,
will
easily
let
fall
these
things
,
and
his
affection
to
them
,
because
his
hope
is
in
Christ
who
shall
make
him
glorious
at
his
second
comming
.
You
see
then
the
necessitie
of
it
in
this
second
respect
.
But
to
goe
further
;
It
is
necessarie
also
for
the
avoyding
of
any
evill
,
of
any
sinne
in
the
act
.
What
is
it
that
makes
a
man
regulate
and
square
his
course
of
life
according
to
the
rule
of
holinesse
,
so
that
he
avoides
the
corruptions
that
are
in
the
world
through
lusts
?
But
this
looking
for
the
second
comming
of
Christ
.
This
Argument
Iohn
the
Baptist
used
to
presse
upon
his
hearers
the
Doctrine
of
repentance
,
because
the
kingdome
of
God
was
at
hand
.
This
is
that
upon
which
Saint
Peter
groundeth
his
exhortation
unto
the
people
,
Acts
3.
18.
Repent
(
saith
he
)
and
bee
converted
,
that
your
sinnes
may
be
blotted
out
,
when
the
times
of
refreshing
shall
come
from
the
presence
of
the
Lord
:
Therefore
repent
,
and
returne
unto
God
,
doe
away
your
sinnes
,
because
there
will
a
time
of
refreshing
come
,
and
you
had
need
then
to
be
found
in
another
hue
,
in
another
state
,
then
in
your
old
rotten
withered
condition
and
sinfull
lusts
.
This
is
the
Argument
that
the
Apostle
used
to
the
Athenians
to
bring
them
from
Idolatrie
to
serve
the
living
God
,
because
God
hath
appointed
to
judge
the
world
in
righteousnesse
,
by
that
man
whom
he
hath
ordained
.
Even
for
that
reason
,
because
God
hath
appointed
a
time
to
judge
the
world
in
righteousnesse
,
therefore
they
should
turne
from
their
Idols
to
serve
the
living
God
.
There
is
nothing
that
doth
so
unbottome
the
heart
,
nothing
so
shakes
and
looseneth
a
mans
hold
of
sinne
and
unrighteousnesse
,
as
the
consideration
of
Christs
comming
to
Judgement
.
What
will
it
boote
me
(
will
the
soule
reason
)
to
keep
my
sins
when
Christ
will
come
to
judge
me
for
my
sins
?
What
shall
I
get
by
going
on
in
a
course
of
a
sinne
,
when
I
can
looke
for
nothing
then
,
but
a
sentence
of
wrath
to
be
denounced
against
me
?
This
then
is
that
that
doth
settle
a
man
in
a
holy
conversation
in
that
respect
.
Nay
fourthly
,
this
is
that
also
which
quickneth
a
man
to
the
that
all
these
things
shall
be
dissolved
,
what
manner
of
persons
ought
wee
to
be
in
all
holy
conversation
and
godlinesse
:
looking
for
the
comming
of
the
day
of
God
,
wherein
the
heavens
being
on
fire
shall
be
dissolved
,
and
the
elements
shall
melt
with
fervent
heate
.
As
if
hee
should
have
said
:
Looke
now
about
the
whole
world
,
and
see
what
it
is
that
now
can
comfort
you
,
if
you
be
such
as
goe
on
in
a
course
of
sinne
:
It
may
be
you
will
say
,
I
feare
not
much
,
for
I
have
many
friends
:
Yea
,
but
all
these
shall
die
:
It
may
bee
thou
hast
store
of
lands
:
but
all
that
shall
bee
burnt
with
fire
.
It
may
be
thou
hast
many
pleasures
:
but
then
there
shall
bee
nothing
but
Judgement
.
The
comming
of
the
Lord
,
that
shall
then
put
an
end
to
all
these
,
and
turne
the
course
of
things
,
the
expectation
thereof
is
a
speciall
meanes
to
take
us
off
from
a
course
of
sinne
,
and
put
us
on
to
a
course
of
obedience
,
to
make
us
walke
in
another
kind
of
fashion
while
wee
are
in
the
world
.
Therefore
the
Apostle
Saint
Paul
when
he
would
stirre
up
Timothy
to
the
worke
of
the
Ministrie
,
what
is
the
Argument
that
hee
useth
?
I
charge
thee
before
Christ
,
who
shall
judge
the
quicke
and
the
dead
.
As
if
hee
should
say
;
there
shall
be
an
appearing
before
the
Lord
,
and
therefore
if
thou
wilt
give
thy
account
up
with
joy
at
that
day
,
I
charge
thee
to
looke
to
thy
Ministrie
.
So
may
I
say
to
every
man
in
his
place
;
I
charge
thee
that
art
a
Master
of
a
Familie
,
looke
to
the
businesse
of
thy
Familie
,
to
the
salvation
of
the
soules
of
thy
people
.
I
charge
thee
that
art
a
Father
or
a
Mother
,
to
looke
to
the
salvation
of
the
soules
of
thy
Children
.
I
charge
thee
that
art
a
Christian
,
to
looke
to
the
salvation
of
thy
owne
soule
.
And
how
is
the
charge
?
I
charge
thee
before
the
Lord
Iesus
Christ
,
who
shall
judge
the
quicke
and
dead
.
Because
there
shall
come
a
time
,
when
both
thou
and
they
shall
bee
present
before
Christ
at
his
appearing
,
therefore
if
thou
wilt
have
comfort
in
them
,
and
in
thy selfe
,
and
in
Christ
;
be
carefull
to
doe
the
dutie
that
concernes
thy
place
,
looking
for
the
comming
of
the
Lord
Iesus
.
So
then
you
see
in
this
respect
also
thereis
nothing
so
forcible
an
Argument
to
settle
a
man
in
a
holy
conversation
,
in
a
heavenly
course
as
this
,
for
a
man
alwayes
to
looke
for
the
second
comming
of
Christ
.
Lastly
,
there
is
nothing
fixeth
a
man
so
constantly
in
a
holy
course
as
this
.
Our
conversation
(
saith
the
Apostle
)
is
alwayes
in
Iohn
)
now
abide
in
him
,
that
when
hee
shall
appeare
,
wee
may
have
confidence
,
and
not
bee
ashamed
before
him
at
his
comming
.
What
is
it
that
giveth
a
man
boldnesse
,
and
takes
away
shame
from
him
at
the
comming
of
Christ
?
What
is
the
reason
that
a
man
hath
not
that
spirit
of
feare
and
trembling
upon
him
,
that
shall
bee
upon
the
hearts
of
all
those
that
goe
on
in
sinne
,
when
they
shall
cry
to
the
mountaines
to
fall
upon
them
?
but
this
I
have
finished
my
course
(
saith
the
Apostle
)
I
have
fought
a
good
fight
,
I
have
kept
the
faith
,
hence-forth
is
layd
up
for
mee
a
crowne
of
righteousnesse
,
which
Christ
the
righteous
Iudge
shall
give
to
mee
,
and
to
all
them
that
love
his
appearing
.
Still
the
servants
of
God
have
incouraged
themselves
to
persevere
in
a
holy
course
,
from
the
expectation
of
the
comming
of
Christ
,
that
will
give
them
a
reward
for
their
constancie
in
his
service
.
It
is
the
Argument
that
the
holy
Ghost
useth
to
the
Church
of
Philadelphia
,
Rev.
3.
11.
Hold
fast
that
thou
hast
,
and
let
no
man
take
thy
crowne
.
As
if
hee
should
say
,
There
is
a
time
comming
when
Crownes
shall
bee
given
:
but
to
whom
?
to
those
that
hold
out
,
that
persevere
in
a
godly
course
,
Be
thou
faithfull
to
the
death
,
and
thou
shalt
receive
a
crowne
of
glory
.
This
is
that
,
I
say
,
that
will
make
a
man
goe
on
,
will
make
him
that
is
good
in
youth
,
be
good
in
age
also
;
because
whensoever
he
dieth
,
he
shall
receive
his
Crowne
.
This
will
make
a
man
that
he
shall
not
begin
in
the
spirit
,
and
end
in
the
flesh
:
this
will
make
him
,
that
having
put
his
hand
to
the
plough
,
hee
will
not
looke
backe
;
because
hee
no
further
lookes
for
comfort
in
the
appearance
of
Christ
,
then
hee
hath
had
care
to
walke
on
constantly
in
a
good
course
.
Thus
you
see
the
point
proved
to
you
,
that
a
Christian
soule
hath
a
maine
benefit
by
his
looking
for
the
second
comming
of
Christ
;
and
that
this
is
it
that
makes
him
carefull
to
mortifie
his
secret
lusts
:
that
this
is
it
that
makes
him
carefull
to
purge
himselfe
from
worldly
affections
:
that
this
is
it
that
makes
him
industrious
to
avoide
evill
courses
:
that
this
is
it
that
makes
him
diligent
in
good
actions
;
that
this
is
it
that
makes
him
constant
,
and
to
persevere
to
the
end
in
all
holy
wayes
,
and
in
avoyding
of
all
evill
:
because
he
lookes
for
,
and
waites
for
the
comming
of
Christ
.
Now
then
take
this
for
a
maine
tryall
of
your selves
concerning
There
shall
bee
abundance
at
that
day
,
that
shall
hang
downe
their
heads
:
I
saw
(
saith
Saint
Iohn
the
Divine
)
the
Kings
of
the
earth
,
and
the
great
men
,
and
the
rich
men
,
and
the
chiefe
Captaines
,
and
the
mighty
men
,
and
every
bond-man
,
and
every
free-man
(
men
of
all
sorts
)
hid
themselves
in
the
dens
,
and
in
the
rocks
of
the
mountaines
,
and
said
to
the
mountaines
and
rocks
,
fall
on
us
,
and
hide
us
from
the
face
of
him
that
sitteth
on
the
throne
,
and
from
the
wrath
of
the
Lambe
,
for
the
great
day
of
his
wrath
is
come
,
and
who
shall
bee
able
to
stand
?
Would
you
therefore
hold
up
your
heads
with
comfort
and
with
joy
?
that
when
you
heare
a
Funerall
Sermon
,
it
might
comfort
you
to
thinke
,
It
will
not
be
long
before
my
time
shall
come
,
before
my
time
shall
bee
?
would
you
in
truth
have
freedome
from
the
feare
of
death
,
which
Christ
hath
purchased
?
(
for
hee
tooke
upon
him
the
same
nature
,
because
the
children
were
partakers
of
flesh
and
blood
,
that
hee
might
free
them
,
who
for
feare
of
death
were
held
in
bondage
all
their
life
.
)
Would
you
have
comfort
in
Christs
comming
to
Judgement
?
See
how
effectually
this
workes
in
you
.
Is
it
thus
effectuall
,
that
because
you
looke
for
Christs
comming
,
therefore
you
prepare
your selves
;
therefore
you
purge
out
your
lusts
and
corruptions
,
because
there
shall
bee
nothing
then
(
when
the
secrets
of
all
hearts
shall
bee
manifest
)
that
shall
bee
displeasing
to
him
when
hee
shall
come
?
Are
you
carefull
to
let
fall
worldly
affections
,
because
you
have
a
comfortable
apprehension
of
heavenly
joyes
?
Are
you
carefull
to
turne
your
course
from
sinne
,
because
you
would
not
lye
open
to
the
judgement
of
condemnation
?
Are
you
carefull
to
doe
good
,
to
persevere
in
the
practise
of
godlinesse
,
because
hee
that
shall
come
,
will
come
,
and
will
not
tarry
?
If
it
bee
thus
with
you
,
then
you
may
with
comfort
thinke
of
that
day
,
then
you
may
with
cheerefulnesse
looke
upon
the
day
of
death
:
the
day
of
death
then
,
is
better
then
the
day
in
which
thou
wert
borne
:
It
is
better
to
thee
then
the
day
of
thy
mariage
,
it
is
the
day
of
that
great
Mariage
that
shall
bee
made
betweene
Christ
and
thy
soule
to
all
eternitie
:
It
is
better
then
the
day
that
thou
obtainest
thy
freedome
,
then
the
day
that
thou
commest
out
of
thy
Apprentiship
:
it
is
the
day
wherein
thou
ait
set
free
,
and
brought
into
the
glorious
liberty
of
the
sonnes
of
God
:
It
is
a
day
that
is
better
then
the
day
of
the
enjoyment
of
the
greatest
comforts
of
this
life
,
because
it
sets
thee
in
the
possession
of
pleasures
that
are
at
Gods
right
hand
for
evermore
.
Take
this
consideration
therefore
to
heart
:
and
that
you
may
walke
in
a
holy
course
the
better
,
and
with
more
constancie
,
keepe
the
object
alwayes
close
to
your
eye
.
Thinke
with
your selves
and
say
:
If
wee
would
walke
as
Saints
in
heaven
,
wee
must
live
as
Saints
on
earth
.
But
how
shall
wee
doe
this
?
Be
often
thinking
of
the
comming
of
Christ
:
often
put
this
question
to
your
soules
;
What
if
Christ
should
now
come
?
If
hee
should
come
now
I
am
in
the
Church
,
am
I
hearing
the
Word
with
that
affection
that
I
ought
to
heare
it
with
?
If
hee
should
come
now
I
am
in
my
calling
,
in
my
worldly
businesse
,
doe
I
follow
it
with
a
heavenly
disposition
as
I
ought
to
doe
?
What
if
hee
should
come
now
while
I
am
feasting
,
should
he
take
mee
as
one
feasting
with
feare
lest
I
should
sinne
against
God
in
my
mirth
?
What
if
hee
should
come
and
take
mee
asleepe
,
have
I
made
my
peace
with
God
before
I
went
to
rest
?
Worke
these
considerations
upon
thy
soule
.
When
the
morning
commeth
,
thinke
,
it
may
be
Christ
will
come
and
take
mee
away
before
evening
,
how
shall
I
walke
this
day
,
that
I
may
have
comfort
in
the
comming
of
Christ
?
When
the
Evening
is
come
,
thinke
,
It
may
be
I
shall
never
see
morning
before
the
great
day
of
the
Resurrection
,
what
now
shall
I
doe
,
that
if
I
die
in
my
sleepe
I
may
rest
in
the
Lord
,
and
so
may
have
comfort
in
his
appearance
?
Either
this
moment
,
either
this
minute
,
settle
thy
comfort
and
peace
with
Christ
;
or
it
may
bee
the
next
houre
it
will
be
too
late
.
And
remember
that
if
ever
you
will
live
a
holy
life
,
if
ever
you
will
have
a
heavenly
conversation
on
earth
,
you
must
be
much
,
and
seriously
settled
in
this
meditation
:
slight
it
not
:
passe
it
not
in
your
thoughts
as
a
matter
of
discourse
,
but
let
it
bee
a
working
meditation
,
let
it
bee
effectuall
to
produce
somewhat
in
you
that
may
warme
and
heat
your
hearts
,
and
to
set
on
fire
the
whole
soule
,
and
to
purge
out
the
drosse
of
corruption
that
remaines
in
you
.
Thus
you
see
what
it
is
that
the
Apostle
here
undertakes
for
himselfe
,
and
for
as
many
as
walked
as
hee
did
:
they
had
a
heavenly
Conversation
,
and
that
which
made
them
have
a
heavenly
conversation
,
was
the
looking
for
the
comming
of
Christ
.
This
was
the
fruit
of
their
looking
for
the
comming
of
Christ
,
it
made
them
walke
in
a
heavenly
conversation
on
earth
.
There
is
another
fruit
of
this
:
by
their
looking
for
Christ
,
they
shall
find
him
to
bee
a
Lord
and
Jesus
:
Wee
looke
for
the
Saviour
the
Lord
Iesus
:
Which
word
sheweth
,
that
all
that
Christ
did
for
the
purchase
of
our
redemption
,
hee
did
it
by
price
,
and
by
power
.
Hee
did
it
by
price
,
hee
satisfied
his
Fathers
Justice
,
and
so
hee
is
a
Saviour
:
Wee
waite
(
saith
the
Apostle
1
Thes.
1.
10.
)
for
his
Son
from
heaven
,
whom
hee
raised
from
the
dead
,
even
Iesus
,
which
delivered
us
from
the
wrath
to
come
.
And
by
power
too
,
over
Sathan
:
so
hee
is
a
Lord
,
the
Lord
of
might
.
Thou
shalt
find
at
the
day
of
Christ
,
that
hee
will
both
bee
Saviour
and
Lord
to
thee
.
A
Saviour
to
free
thee
from
sinne
and
condemnation
;
A
Lord
,
to
bestow
upon
thee
heaven
,
and
glory
with
the
Saints
.
This
is
another
benefit
of
our
looking
for
Christs
comming
in
the
manner
before
spoken
of
,
wee
shall
find
him
then
to
be
a
Lord
,
and
Jesus
:
one
that
will
save
us
from
our
sinnes
,
and
one
that
hath
power
to
bestow
heaven
upon
us
.
Wouldest
thou
then
have
this
comfort
at
that
day
?
Let
him
bee
so
here
to
thee
in
this
life
:
let
him
be
thy
Lord
and
commander
of
all
thy
affections
,
of
the
wholeman
,
yeeld
obedience
now
to
his
will
,
and
thou
shalt
find
him
a
Jesus
then
.
Hee
is
not
a
Jesus
,
a
Saviour
,
except
hee
be
a
Lord
and
Commander
also
.
But
you
see
I
cannot
stand
to
insist
upon
this
.
The
occasion
of
our
meeting
at
this
time
,
is
to
commit
to
the
Earth
the
body
of
our
sister
departed
:
Shee
hath
now
the
termination
and
conclusion
of
all
her
wayting
and
expectation
.
And
after
so
long
a
wayting
,
there
remaineth
a
sleeping
in
the
Grave
a
while
,
when
the
soule
resteth
in
the
hands
of
Christ
,
and
waiteth
for
that
great
day
,
when
body
and
soule
shall
be
joyned
together
.
I
perswade
my selfe
well
of
her
,
that
Shee
was
one
of
the
number
of
those
wayters
that
shall
have
joy
at
the
comming
of
Christ
,
I
had
not
much
knowledge
of
her
:
only
I
observed
in
her
sicknesse
a
good
purpose
and
desire
of
new
and
better
obedience
,
and
performing
better
service
to
Christ
then
shee
had
done
,
if
God
should
have
spared
her
longer
.
And
shee
expressed
also
a
great
desire
of
Christs
second
comming
:
a
desire
that
hee
would
receive
her
to
himselfe
,
and
that
these
dayes
of
sinne
might
bee
finished
.
Much
she
was
in
these
desires
,
and
she
had
good
warrant
for
it
:
for
shee
was
carefull
(
as
I
am
informed
)
to
set
up
the
kingdome
of
Christ
in
her
Family
.
It
is
the
dutie
of
a
good
Wife
to
be
a
helpe
to
her
Husband
,
especially
in
matters
of
piety
,
and
the
worship
of
God
:
and
therein
her
example
should
teach
wives
to
strive
herein
.
Shee
was
alwayes
stirring
him
up
to
prayer
in
his
Familie
,
to
a
more
carefull
sanctifying
of
the
Lords
day
,
herein
Shee
was
frequent
.
Shee
was
much
mortified
to
the
world
for
some
late
yeares
(
as
it
was
observed
in
her
daily
course
by
those
that
knew
her
.
)
Thus
she
laboured
to
fit
her selfe
and
her
Familie
,
that
shee
might
have
comfort
in
the
great
Day
of
the
appearing
of
the
Lord
Jesus
.
I
speake
upon
information
,
for
your
edification
,
to
stirre
you
up
to
labour
to
fit
your selves
for
Christ
by
purging
out
of
sinne
in
your
hearts
and
lives
:
Labour
to
fit
your
Families
for
Christ
,
that
when
you
,
and
your
servants
and
children
shall
appeare
before
him
,
you
may
looke
on
them
,
and
looke
on
Christ
with
comfort
,
as
men
that
before
have
prepared
themselves
for
the
comming
of
Christ
,
and
as
those
that
then
shall
lift
up
their
heads
,
because
the
day
of
their
redemption
draweth
nigh
.
FINIS
.
CHRISTS
PRECEPT
AND
PROMISE
;
OR
,
SECVRITIE
AGAINST
DEATH
.
LVKE
9.
44.
Let
these
sayings
sinke
downe
into
your
eares
.
PRO.
23.
14.
The
law
of
the
wise
,
is
a
fountaine
of
life
to
depart
from
the
snares
of
death
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
CHRISTS
PRECEPT
AND
PROMISE
;
OR
,
SECVRITIE
AGAINST
DEATH
.
SERMON
XVII
.
JOHN
8.
51.
Verily
,
verily
,
I
say
unto
you
,
if
a
man
keepe
my
saying
,
hee
shall
never
see
death
.
IT
is
not
long
(
men
and
brethren
)
since
Death
rode
in
triumph
thorow
this
Citie
,
and
did
beare
downe
all
before
him
:
hee
locked
up
your
houses
,
pulled
downe
your
windowes
,
and
made
the
wealthiest
among
you
put
upon
them
the
semblance
of
Banckroutnesse
,
by
locking
up
their
dores
,
and
turning
their
backes
to
their
houses
,
and
running
away
,
so
it
played
the
Tyrant
then
:
there
died
thousands
a-weeke
and
the
Grave
that
alwayes
cryeth
,
Give
,
give
,
was
almost
cloyed
with
carkasses
:
Death
served
himselfe
so
fast
,
that
the
Prison
could
scarse
hold
the
Prisoners
:
It
might
almost
have
beene
said
then
of
this
Citie
,
as
once
it
was
of
Egypt
;
There
was
scarse
a
house
wherein
some
were
not
dead
,
at
least
where
there
was
not
the
feare
of
Death
.
Now
it
hath
pleased
God
to
shew
you
more
favour
,
and
men
now
die
but
by
scores
;
Death
goeth
his
old
pace
,
and
takes
away
a
few
secretly
without
observation
.
But
Death
is
amongst
you
still
,
and
still
will
be
so
long
as
sinne
is
among
you
:
and
therefore
it
will
not
bee
unseasonable
upon
this
occasion
for
mee
to
speake
,
and
you
to
heare
somewhat
that
may
arme
you
against
this
last
and
and
worst
Enemy
,
Death
:
which
though
hee
make
not
such
a
stirre
in
these
times
of
lesse
Mortalitie
,
yet
hee
will
certainly
take
us
all
away
one
by
one
:
And
who
can
tell
but
hee
may
be
amongst
the
number
of
the
hundred
,
or
fewer
hundreds
that
die
now
,
as
no
man
could
tell
whether
hee
should
be
amongst
the
number
of
the
thousands
then
?
Since
Death
therefore
is
alwayes
an
enemie
,
and
alwayes
fighteth
against
us
(
though
not
alwayes
with
like
furie
and
violence
)
it
is
a
part
of
wisedome
in
us
alwayes
to
heare
,
and
to
practise
that
which
may
secure
us
against
the
danger
of
death
.
And
that
is
taught
in
this
Text.
Verily
,
verily
,
I
say
unto
you
,
If
a
man
keepe
my
saying
,
hee
shall
never
see
death
.
Wherein
(
not
to
speake
any
thing
of
the
Context
)
I
pray
take
The
Authour
of
truth
:
the
Death
of
Death
,
hee
that
can
best
tell
by
what
meanes
a
man
may
shun
the
hurt
of
it
:
hee
that
hath
vanquished
it
,
and
overcome
the
uttermost
of
his
assaults
:
Our
Lord
Iesus
Christ
,
that
hath
slaine
death
,
and
brought
life
and
immortality
to
light
.
Hee
giveth
us
this
direction
for
the
avoyding
of
the
hurt
of
Death
.
Then
observe
the
manner
of
his
speaking
.
Verily
,
verily
,
I
say
unto
you
:
with
an
affirmation
earnest
and
redoubled
.
Hee
never
affirmed
any
thing
untrue
,
therefore
that
which
hee
speakes
is
an
undoubted
verity
.
Hee
never
spake
any
thing
rashly
,
therefore
that
which
hee
affirmed
so
earnestly
,
is
a
weighty
thing
,
and
of
great
consequence
.
And
lastly
observe
(
that
which
I
only
shall
insist
upon
)
the
matter
of
his
direction
here
comprehended
in
a
hypotheticall
proposition
,
which
hath
(
as
all
such
have
)
two
parts
.
An
Antecedent
,
and
a
Consequent
.
In
the
one
hee
sheweth
the
Dutie
to
bee
done
as
a
necessary
condition
for
the
obtaining
of
that
which
is
specified
in
the
other
.
The
first
hath
the
Dutie
;
The
second
the
benefit
that
floweth
from
the
Dutie
.
These
two
are
knit
together
in
a
most
necessary
consequence
.
If
a
man
keepe
my
word
,
hee
shall
never
see
death
.
You
see
now
the
only
,
and
perfect
remedie
against
the
evill
of
Death
;
that
is
,
to
keepe
the
saying
and
word
of
Christ
.
If
any
would
keepe
his
saying
,
and
then
Death
shall
never
doe
him
harme
.
I
will
first
interpret
these
words
unto
you
,
and
then
make
them
good
by
Scripture
and
Reason
,
and
then
apply
them
,
and
commit
my selfe
and
you
;
and
all
at
last
to
the
blessing
of
God
.
First
then
,
when
our
Saviour
Christ
saith
;
If
a
man
:
wee
must
If
any
man
whatsoever
:
for
so
it
pleaseth
him
to
inlarge
his
promise
in
the
redoubling
of
the
word
,
that
no
man
may
have
cause
to
say
hee
is
excluded
,
except
hee
exclude
himselfe
.
Keepe
my
sayings
.
Here
first
I
must
shew
you
what
is
meant
by
sayings
:
and
then
what
it
is
to
keepe
those
sayings
.
The
Saying
,
or
words
of
Christ
,
is
,
the
Doctrine
of
the
Gospell
,
the
Covenant
of
Grace
;
which
by
an
excellency
is
called
His
:
because
by
it
hee
bringeth
life
and
immortality
to
light
(
as
I
said
before
)
which
in
former
times
was
hid
as
it
were
in
the
darke
,
and
not
made
knowne
so
publikely
to
the
sonnes
of
men
.
The
Gentiles
knew
little
or
nothing
of
it
.
The
Iewes
knew
what
they
knew
with
much
darknesse
and
obscurity
.
Hee
that
was
(
almost
)
the
first
Preacher
of
this
Gospell
in
cleare
termes
without
any
vaile
or
darknesse
(
Iohn
Baptist
)
who
was
as
it
were
betweene
both
,
hee
did
deliver
this
doctrine
not
so
darkly
as
the
Prophets
before
him
,
nor
so
clearely
,
as
after
it
was
by
our
blessed
Saviour
,
and
those
that
succeeded
him
.
Therefore
I
say
,
it
is
the
Saying
of
Christ
by
an
excellency
,
because
hee
did
in
a
manner
first
begin
to
teach
and
declare
the
same
,
in
the
clearenesse
and
sweetnesse
thereof
:
and
hee
sent
his
Apostles
abroad
to
make
it
plaine
and
manifest
to
all
the
world
,
that
a
man
may
runne
and
reade
it
.
And
His
likewise
it
is
called
,
because
hee
is
the
Authour
of
it
,
for
hee
is
the
worker
of
that
salvation
which
it
declareth
to
us
.
Now
this
Doctrine
of
the
Gospell
hath
two
parts
.
The
first
acquainting
us
with
our
miserie
.
The
second
with
the
Remedie
.
For
as
the
Bond
and
Acquittance
specifie
the
debt
,
but
to
different
purposes
,
the
one
to
tie
the
Debtor
to
the
payment
,
the
Rom.
3.
23.
All
have
sinned
,
and
are
come
short
of
the
glory
of
God
:
All
have
sinned
,
All
have
sinned
in
such
a
sort
,
and
measure
,
and
degree
,
that
they
are
fallen
short
of
that
Glory
of
God
,
by
which
the
Apostle
(
I
thinke
)
meaneth
,
life
Eternall
:
that
Glory
,
that
(
had
it
not
been
for
sinne
)
he
would
have
bestowed
upon
the
sonnes
of
men
,
by
vertue
of
the
first
Covenant
he
made
with
them
.
The
second
part
of
the
Gospell
,
the
words
of
Christ
,
is
concerning
Who
helpeth
us
;
And
how
hee
helpes
us
.
And
what
is
to
bee
done
by
our selves
,
that
wee
may
obtaine
and
enjoy
this
helpe
.
The
Person
that
helpeth
us
,
is
the
Sonne
,
Manifest
in
the
flesh
,
the
Sonne
of
God
taking
our
nature
upon
him
,
and
clothing
himselfe
in
the
similitude
of
sinfull
flesh
:
the
Eternall
Sonne
of
the
Father
,
Redeemer
,
neither
is
there
any
other
name
under
heaven
by
which
wee
can
be
saved
,
but
by
his
alone
.
Againe
,
it
sheweth
us
by
what
meanes
hee
saveth
us
:
as
the
Apostle
being
justified
freely
by
his
grace
through
the
redemption
that
is
in
Iesus
Christ
.
To
the
intent
that
hee
might
free
us
from
the
Curse
of
the
Law
,
and
wrath
of
God
,
and
the
danger
of
eternall
Death
,
he
vouchsafed
to
be
made
sinne
for
us
,
to
satisfie
the
justice
of
his
Father
,
by
enduring
the
Curse
of
the
Law
,
and
to
accomplish
the
Righteousnesse
of
the
Law
,
by
being
made
(
in
our
stead
)
under
the
Law
;
so
he
he
became
a
Propitiation
for
the
sins
of
the
sons
of
men
,
as
the
Apostle
saith
in
that
place
.
Thus
Christ
by
his
perfect
satisfaction
made
to
his
Father
,
and
by
that
perfect
Righteousnesse
whereby
hee
was
subject
to
the
Law
for
our
sakes
,
hath
absolutly
and
fully
delivered
us
from
the
power
of
sinne
and
of
Death
,
and
performed
the
worke
of
our
Redemption
:
by
vertue
whereof
,
by
the
merit
,
and
worth
,
and
value
whereof
wee
are
delivered
,
and
saved
,
and
Redeemed
from
this
Death
,
and
from
all
other
evils
that
crosse
our
eternall
happinesse
.
And
thirdly
,
the
Gospell
sheweth
us
by
what
means
we
may
become
partakers
of
this
happinesse
and
Redemption
in
Christ
:
and
Covenant
of
Grace
,
of
the
New
Covenant
,
which
is
ratified
by
the
bloud
of
Christ
.
I
say
of
three
things
,
the
Conditions
(
on
our
parts
)
of
that
Covenant
,
which
if
wee
doe
,
we
shall
certainly
bee
saved
by
the
Redemption
in
Christ
.
The
first
is
Repentance
.
The
second
is
Beleeving
.
The
third
is
our
New
obedience
.
All
and
each
of
these
plainly
exprest
in
the
word
of
God
.
As
for
Repentance
,
it
is
that
wherewith
Iohn
the
Baptist
began
Iewes
,
Repent
,
for
the
kingdome
of
heaven
is
at
hand
.
It
is
that
which
himselfe
preached
at
the
first
,
as
Saint
Marke
witnesseth
,
chap.
1.
15.
It
is
that
which
Saint
Paul
began
with
,
when
hee
came
to
the
Athenians
,
Act.
17.
and
now
hee
admonisheth
all
men
every
where
to
repent
.
It
was
the
first
of
the
foundations
of
the
Doctrine
of
the
beginning
of
Christ
,
that
was
wont
to
bee
taught
in
not
laying
againe
the
foundation
of
repentance
from
dead
works
,
and
then
he
proceedeth
to
the
rest
.
This
Repentance
is
that
which
the
Lord
requireth
absolutely
of
the
sonnes
of
men
,
as
a
condition
of
the
new
Covenant
,
the
Covenant
of
Grace
,
without
which
they
cannot
possibly
be
made
partakers
of
the
same
.
And
this
Repentance
hath
4.
parts
,
every
one
of
which
is
so
First
lamenting
for
our
sinnes
,
and
being
sorry
for
our
iniquities
,
Psal.
38.
I
will
declare
my
iniquitie
,
and
bee
sorry
for
my
sinnes
.
And
so
the
Apostle
Saint
Iames
expresseth
it
,
chap.
4.
9.
Afflict
your selves
,
mourne
and
weepe
,
let
your
laughter
bee
turned
into
sorrow
,
and
your
joy
into
teares
.
Therefore
Preach
glad
tydings
to
the
Prisoners
and
Captives
,
and
the
opening
of
the
prison
to
the
prisoners
,
and
to
bring
the
oyle
of
gladnesse
to
those
that
mourned
in
Sion
.
A
man
must
first
be
a
Mourner
in
Sion
,
one
that
smiteth
on
his
thigh
,
and
saith
with
Ieremie
,
Woe
to
mee
because
I
have
sinned
.
Secondly
,
to
this
Sorrow
must
bee
joyned
acknowledgement
,
confession
of
sinne
to
Almighty
God
,
for
so
witnesseth
the
Wise-man
,
Prov.
28.
If
wee
confesse
and
leave
our
sinnes
,
wee
shall
have
Psal.
32.
3
,
4.
I
said
I
will
confesse
my
sinnes
,
and
thou
forgavest
the
iniquitie
of
my
sinne
.
And
Saint
Iohn
telleth
us
in
his
1.
Epist.
1.
9.
If
wee
confesse
our
sinnes
,
God
is
faithfull
and
true
to
forgive
us
our
sinnes
.
So
you
see
Confession
as
well
as
sorrow
absolutely
required
to
obtaine
remission
.
A
man
must
even
Arraigne
,
and
as
it
were
indite
himselfe
before
God
,
plead
guiltie
,
acknowledge
his
trespasse
whatsoever
it
bee
,
and
judge
himselfe
worthy
to
bee
destroyed
for
them
,
or
else
hee
repents
not
though
he
weepe
out
his
eyes
with
mourning
and
lamentation
.
The
third
thing
requisite
is
,
a
firme
purpose
of
amendment
of
Ioh.
5.
Goe
thy
way
and
sinne
no
more
:
and
as
Saint
Paul
speakes
,
Let
him
that
stole
,
steale
no
more
:
And
therefore
the
Wiseman
putteth
on
this
part
to
the
former
,
in
the
before
alledged
place
,
If
wee
confesse
our
sinnes
,
and
leave
them
,
wee
shall
find
mercie
.
There
must
be
(
I
say
)
a
settled
purpose
,
and
a
fixed
flat
determination
in
the
soule
of
every
man
to
cast
off
those
transgressions
that
hee
hath
confest
,
and
to
returne
no
more
to
commit
them
,
atleast
not
to
allow
those
sinnes
that
he
hath
acknowledged
.
Lastly
,
there
must
be
added
to
the
former
three
,
or
else
they
craving
mercie
without
this
mentioning
of
Christ
,
before
hee
was
offered
,
and
revealed
to
the
world
.
But
now
it
must
be
so
done
,
as
wee
must
specially
and
particularly
preferre
our
thoughts
and
desires
to
him
,
in
begging
mercie
at
his
Fathers
hands
for
his
sake
alone
.
So
David
,
after
the
numbring
of
the
people
,
I
have
done
exceeding
foolishly
,
but
Lord
blot
out
,
forgive
the
sinne
of
thy
servant
:
So
God
commandeth
,
Hos.
Take
to
you
words
,
and
say
to
the
Lord
,
receive
us
graciously
.
So
did
David
when
he
renewed
his
repentance
,
(
and
so
must
all
men
doe
when
they
begin
to
repent
)
Have
mercy
upon
mee
according
to
the
multitude
of
thy
mercies
,
and
blot
out
my
transgressions
,
&c.
These
are
the
parts
of
repentace
.
And
this
is
the
first
thing
required
at
our
hands
,
as
the
condition
of
the
Covenant
of
Grace
,
without
which
wee
can
never
obtaine
life
eternall
.
And
this
repentance
consisteth
of
sorrow
for
sinne
,
and
acknowledgement
of
it
to
God
,
with
a
firme
purpose
of
amendment
,
and
earnest
petition
of
pardon
,
for
the
sake
of
the
Lord
Jesus
Christ
.
And
this
is
such
a
Doctrine
as
the
Covenant
of
workes
,
the
Law
,
But
the
Covenant
of
Grace
,
it
is
a
sweet
Doctrine
,
a
comfortable
Doctrine
.
Thou
hast
sinned
,
oh
man
,
and
broken
the
Law
,
and
fallen
from
the
favour
of
God
,
and
all
possibility
of
salvation
in
thy selfe
:
but
come
,
be
sorry
for
thy
sinne
,
acknowledge
it
to
thy
Maker
;
resolve
to
runne
on
in
it
no
longer
,
crie
to
him
for
pardon
of
it
;
hee
will
graciously
pardon
thee
.
This
is
a
sweet
Doctrine
You
see
now
what
is
the
first
part
of
the
Condition
required
on
our
side
for
the
obtaining
of
life
by
Christ
,
that
is
Repentance
.
The
next
is
,
Faith
in
Christ
.
This
wee
are
taught
every
where
:
If
thou
beleeve
in
the
Lord
Iesus
Christ
(
saith
the
Apostle
to
the
trembling
Jaylour
)
thou
shalt
bee
saved
.
And
(
saith
our
Saviour
)
this
is
the
worke
of
God
,
that
yee
beleeve
on
him
whom
hee
hath
sent
.
This
beleeving
on
Christ
,
is
I
suppose
nothing
else
but
a
staying
,
New
Covenant
at
the
hands
of
God
.
He
that
goeth
quite
out
of
himselfe
,
forgetteth
all
his
owne
actions
,
casteth
behind
him
whatsoever
seemed
good
in
him
,
and
wholly
claspeth
on
Christ
,
and
cleaveth
to
him
,
staieth
on
him
,
resteth
on
him
for
the
remission
of
sinnes
,
and
for
the
favour
of
God
,
and
for
grace
and
salvation
,
this
man
beleeveth
in
the
Lord
Jesus
Christ
:
and
this
man
performes
that
dutie
which
makes
him
one
with
Christ
;
that
causeth
him
to
become
a
member
of
that
misticall
body
whereof
Christ
is
the
head
:
and
that
causeth
him
to
be
one
with
the
Father
,
and
to
be
the
child
of
God
,
for
by
faith
wee
are
become
the
children
of
God
.
This
Faith
in
Christ
the
Law
doth
not
teach
,
the
former
Covenant
But
,
oh
the
sweetnesse
of
the
Doctrine
of
the
Gospell
.
If
we
have
a
Treasurer
that
is
able
,
and
willing
to
pay
the
debt
,
that
will
tender
and
make
payment
of
it
,
we
shall
be
accepted
for
his
sake
;
so
that
we
give
him
the
glory
of
resting
upon
this
payment
,
and
be
not
so
absurd
as
to
mixe
any
action
of
our
owne
to
that
payment
,
that
he
hath
made
fully
and
compleatly
for
us
.
This
is
a
Doctrine
of
sweetnesse
,
and
favour
,
and
great
compassion
,
that
though
we
cannot
doe
it
of
our selves
,
we
shall
be
accepted
,
if
our
Suretie
will
doe
it
for
us
,
so
that
wee
give
our
Suretie
the
glory
of
being
a
perfect
and
able
pay-master
,
and
relie
wholly
upon
his
satisfaction
.
The
last
part
of
the
condition
on
our
side
,
is
that
we
yeeld
New
obedience
to
the
Law
:
Perfectly
to
obey
it
:
to
which
wee
are
tyed
But
now
this
is
the
obedience
of
the
Gospell
,
a
thing
farre
different
from
the
obedience
of
the
Law
that
was
formerly
required
If
thou
wilt
consent
to
obey
,
thou
shalt
eate
the
good
things
of
the
Land
:
If
you
mortifie
the
deedes
of
the
body
by
the
spirit
,
you
shall
live
,
Rom.
8.
13.
But
if
you
(
though
never
so
much
in
shew
under
the
Covenant
of
Grace
)
live
after
the
flesh
,
you
shall
die
.
Yee
see
,
New
Obedience
is
required
absolutely
as
a
Condition
of
the
Gospell
,
for
the
obtaining
of
everlasting
happinesse
,
for
the
escaping
of
Death
:
and
Saint
Iohn
saith
;
If
wee
walke
in
the
light
,
wee
have
fellowship
●…ne
with
another
,
and
the
bloud
of
Christ
shall
purge
us
from
all
sinne
:
so
that
this
walking
in
the
light
,
and
New
Obedience
,
is
absolutely
required
of
all
those
that
intend
to
bee
made
partakers
of
Christ
and
his
benefits
:
they
must
give
up
their
soules
and
bodies
as
instruments
of
his
glory
,
and
not
serve
sinne
any
longer
in
the
lusts
thereof
:
they
must
not
give
their
members
as
weapons
of
unrighteousnesse
to
sinne
,
but
live
as
becommeth
them
that
are
one
with
Christ
,
mortifying
all
the
lusts
of
the
flesh
,
and
quicken
themselves
,
or
being
quickned
with
him
,
to
practise
all
good
things
required
in
his
word
,
and
to
obey
all
his
commands
,
which
was
first
written
in
Adams
heart
,
and
then
in
Tables
of
stone
.
This
New
Obedience
is
the
same
in
substance
that
was
required
in
the
former
Covenant
,
but
now
with
a
gracious
acceptation
of
endevour
after
perfection
in
stead
of
perfection
:
the
former
tyed
us
to
the
obedience
of
all
that
was
required
,
in
all
fulnesse
,
and
then
promising
acceptance
;
but
the
obedience
that
the
Gospell
requires
,
is
striving
to
this
perfection
in
truth
and
sincerity
,
desiring
and
labouring
after
it
,
in
putting
out
our selves
towards
it
,
and
then
promising
acceptance
through
the
perfection
of
Christ
,
in
and
by
which
our
imperfections
are
done
away
.
Now
(
Brethren
)
you
understand
what
this
saying
of
the
Lord
Christs
is
,
by
vertue
of
the
keeping
of
which
we
must
be
secured
(
if
wee
be
secured
)
from
the
hurt
of
Death
.
What
is
it
now
to
Keepe
the
saying
of
Christ
?
It
is
to
informe
our
Judgements
in
the
understanding
of
these
I
confesse
our
Saviour
doth
proclaime
it
thus
,
Repent
and
beleeve
the
Gospell
:
but
for
the
more
cleere
explaining
of
it
,
we
make
new
Obedience
a
thing
of
it selfe
,
and
not
included
in
the
Doctrine
of
Repentance
:
for
it
is
an
act
of
that
whereof
Repentance
is
a
resolute
wishing
and
desiring
.
A
man
cannot
possibly
rest
on
Christ
for
salvation
,
till
hee
hath
so
asked
pardon
,
as
hee
resolveth
an
amendment
:
and
when
hee
hath
this
resolution
,
and
relyeth
on
Christ
for
the
pardon
of
his
sinne
,
then
from
him
hee
receiveth
power
to
amendment
of
life
,
and
so
his
purpose
commeth
to
action
,
and
his
desire
to
execution
.
Thus
alone
these
two
things
differ
as
farre
as
I
conceive
.
Now
I
say
,
this
is
the
Doctrine
of
the
Gospell
,
and
to
keepe
it
,
is
to
know
,
and
beleeve
,
and
follow
it
,
to
beleeve
and
obey
:
as
Christ
saith
,
If
you
know
these
things
;
there
is
one
part
of
the
duty
,
happy
are
you
if
you
doe
them
:
there
is
asecond
;
for
they
can
never
be
done
,
except
they
be
done
as
knowne
.
And
thus
I
have
interpreted
the
first
part
of
the
proposition
,
namely
,
the
Antecedent
.
Let
us
say
somewhat
of
the
latter
too
,
the
benefit
that
followeth
that
hee
shall
never
see
death
.
What
is
it
to
see
Death
?
And
what
Death
is
meant
here
?
To
see
good
things
in
the
Scripture
phrase
,
is
as
much
oftentimes
Without
holinesse
no
man
shall
see
God
;
that
is
,
no
man
shall
enjoy
God
:
Blessed
are
the
poore
in
spirit
,
for
they
shall
see
God
;
that
is
,
they
shall
enjoy
God
.
On
the
contrary
,
to
see
a
thing
that
is
tearmed
Evill
,
is
to
bee
annoyed
with
it
,
to
have
the
hurt
of
it
lying
upon
a
man
,
and
pressing
him
downe
:
as
they
in
Ieremy
said
,
Let
us
goe
into
Egypt
,
where
wee
shall
not
see
sword
or
famine
;
meaning
,
that
they
should
not
be
pursued
by
warre
,
and
want
of
things
needfull
:
so
that
by
seeing
evill
,
is
meant
the
evill
lying
upon
one
,
and
annoying
and
hurting
one
:
and
so
I
suppose
it
is
meant
here
.
And
by
Death
,
is
meant
,
Naturall
,
and
(
as
we
may
tearme
it
,
)
keeping
of
Christs
sayings
,
so
freeth
men
from
the
latter
,
as
they
never
come
neere
it
:
and
so
freeth
them
from
the
former
,
as
they
never
dread
to
be
under
the
power
of
the
latter
.
And
the
first
Death
of
the
outward
man
,
which
is
the
separration
of
the
Body
from
the
Soule
,
it
is
no
Death
if
it
separate
not
both
from
God
,
which
it
can
never
doe
,
if
a
man
keepe
the
sayings
of
Christ
:
therefore
though
his
body
(
that
keepeth
the
sayings
of
Christ
)
bee
tooke
from
his
soule
,
yet
he
seeth
not
death
so
as
to
have
any
hurt
by
it
,
hee
feeleth
no
ill
by
it
:
nay
,
it
is
good
to
him
,
for
it
is
a
passage
from
miserie
to
rest
and
felicitie
.
Thus
yee
have
these
words
as
faithfully
interpreted
to
you
,
as
I
know
how
.
And
now
I
will
make
proofe
of
this
Doctrine
thus
explicated
,
namely
that
thus
to
keepe
Christs
sayings
,
to
know
and
follow
the
Doctrine
of
the
Gospell
,
is
the
only
sure
way
to
escape
the
danger
and
hurt
of
Death
.
Saint
Peter
acknowledgeth
as
much
,
when
he
said
to
the
Lord
Jesus
Christ
;
that
hee
had
the
words
of
eternall
life
,
then
he
that
keepeth
the
words
of
this
life
:
since
Christs
Doctrine
is
the
word
of
life
,
it
must
needs
follow
,
that
the
keeping
thereof
is
a
per
▪
a
perfect
Antidote
against
the
poyson
of
Death
.
And
Saint
Peter
that
he
might
speake
words
to
him
whereby
himselfe
,
and
his
family
should
be
saved
:
and
those
words
which
cause
a
man
to
be
saved
,
you
know
will
give
him
freedome
enough
from
Death
.
Thus
I
have
proved
the
point
by
expresse
Texts
:
and
there
are
The
first
is
delivered
by
the
Apostle
Saint
Iohn
in
his
first
Epistle
,
and
second
Chapter
,
where
hee
saith
,
let
that
abide
in
you
,
which
you
have
heard
from
the
beginning
(
that
is
the
Doctrine
of
the
if
that
remaine
in
you
,
you
also
shall
continue
in
the
Sonne
,
and
in
the
Father
.
Hee
that
hath
fellowship
with
the
Sonne
,
and
with
the
Father
can
never
see
Death
,
for
God
is
the
fountaine
of
life
:
therefore
those
that
are
one
with
him
,
and
continue
in
him
,
cannot
see
Death
no
more
then
he
can
be
overwhelmed
with
darknesse
,
that
is
where
the
Sunne
shineth
fully
,
no
more
then
the
body
can
bee
dead
,
as
long
as
it
hath
communion
with
the
soule
:
so
those
in
whom
the
word
of
Christ
remaineth
and
stayeth
,
they
are
assured
that
they
shall
remaine
with
the
Father
and
the
Sonne
:
and
therefore
being
united
to
that
that
is
life
,
God
the
Father
,
and
the
Sonne
,
it
is
impossible
that
ever
they
should
be
hurt
by
the
first
,
or
ever
at
all
taste
of
the
last
Death
.
Againe
,
the
Word
of
Christ
freeth
him
in
who
it
remaineth
hee
that
keepeth
his
saying
shall
never
see
death
,
and
that
the
knowledge
,
and
beleeving
,
and
obeying
the
Doctrine
of
the
Gospell
,
is
the
only
sure
way
to
escape
the
hurt
and
ill
of
Death
it selfe
.
Let
us
now
make
some
Application
of
this
Doctrine
to
our
soules
.
First
,
to
stirre
us
up
to
a
right
hearty
thankfulnesse
unto
Almighty
God
,
that
is
pleased
to
cast
our
times
and
dayes
,
into
that
Doctrine
of
the
Gospell
,
this
Saying
of
our
blessed
Saviour
is
so
clearely
and
plainly
,
and
evidently
laid
open
to
you
,
and
frequently
and
earnestly
prest
upon
your
soules
:
where
the
Lord
commeth
to
declare
unto
you
the
way
to
life
;
where
he
scoreth
you
out
a
path
,
that
will
bring
you
quite
out
of
the
clutches
and
danger
of
Death
,
this
is
the
happinesse
of
our
present
Age
,
and
place
where
wee
live
,
and
this
whole
kingdome
too
.
The
grace
and
mercie
,
and
favour
of
our
loving
God
hath
so
disposed
of
us
,
that
wee
doe
not
live
in
times
of
Paganisme
and
darknesse
where
there
was
no
newes
of
Christ
:
that
wee
live
not
in
places
of
Popish
darknesse
,
where
the
Doctrine
of
the
Gospell
is
so
mixed
and
darkned
with
tricks
and
devises
of
their
owne
,
that
they
cannot
see
Christ
clearely
.
It
is
our
happinesse
,
I
say
,
that
wee
doe
not
live
in
those
places
,
and
times
where
either
Paganisme
or
Poperie
with
their
darknesse
covered
Christ
from
us
,
and
caused
us
that
we
could
not
clearely
see
or
heare
him
,
and
so
not
keepe
his
sayings
:
But
now
grace
is
offered
,
light
is
tendred
to
us
:
wee
may
be
saved
,
wee
may
escape
the
danger
of
damnation
,
if
the
fault
be
not
solely
and
wholly
in
our
carelesnesse
and
wilfulnesse
,
and
neglect
,
and
abuse
of
the
meanes
that
God
hath
afforded
us
.
The
heathen
men
that
have
not
heard
of
Christ
cannot
possibly
attaine
to
life
(
as
farre
as
we
can
Judge
by
the
Scripture
.
)
And
it
is
very
difficult
for
the
Papists
(
that
heare
so
darkely
,
and
are
told
of
the
Doctrine
of
the
Gospell
,
with
so
many
sophistications
)
to
come
to
be
saved
.
But
for
us
that
have
the
Doctrine
of
the
Gospell
so
plainly
,
and
carefully
taught
us
,
and
revealed
unto
us
,
wee
may
be
saved
,
and
may
easily
see
the
way
to
obtaine
salvation
.
So
we
goe
beyond
them
in
happinesse
.
Oh
blessed
be
the
name
of
the
Ever-living
God
,
that
beside
the
peace
and
plenty
,
and
other
temporall
benefits
wherewith
hee
hath
crowned
this
unworthy
Nation
of
ours
,
hee
hath
added
this
blessing
of
blessings
,
this
King
of
favours
to
give
us
so
cleare
a
revelation
of
the
Doctrine
of
salvation
by
faith
in
Christ
alone
.
Blessed
bee
his
name
,
and
let
your
hearts
say
Amen
to
this
thanksgiving
:
and
let
it
bee
one
part
of
your
endeavour
this
day
to
give
solemne
praise
every
man
apart
,
and
his
Familie
apart
for
this
unspeakable
mercie
of
his
,
in
making
you
live
in
the
dayes
of
Light
,
and
in
the
bright
Sun-shine
of
the
Gospell
:
and
you
shall
prove
your selves
to
have
begun
to
have
kept
Christs
saying
,
if
you
be
thankfull
for
his
making
of
it
knowne
unto
,
and
for
writing
of
it
in
your
hearts
.
This
is
the
first
Use.
Next
,
I
beseech
you
let
me
take
boldnesse
to
reprove
(
I
feare
)
Thou
hopest
so
?
Come
,
render
a
reason
of
thy
hope
.
To
hope
without
a
ground
,
is
to
deceive
ones
selfe
with
extreame
folly
.
As
for
example
:
there
are
a
number
of
prisoners
in
Newgate
,
or
in
some
other
Prison
:
should
they
hope
for
some
man
of
great
wealth
to
pay
their
debts
,
and
save
them
from
hanging
:
should
they
not
be
arrant
fooles
to
hope
,
except
they
could
shew
some
ground
for
their
hope
,
and
some
evidence
for
their
expecting
of
such
a
kindnesse
?
Thou
that
hopest
,
thou
shalt
never
see
Death
;
come
answer
God
in
thy
conscience
:
dost
thou
keepe
the
saying
of
Christ
or
no
?
Where
is
the
knowledge
of
the
Doctrine
of
the
Gospell
?
Doest
thou
beleeve
that
which
concernes
thee
touching
thy
miserie
,
and
so
apply
that
to
thy selfe
to
make
thee
a
penitent
sinner
;
Doest
thou
beleeve
the
Doctrine
concerning
the
Remedie
,
and
so
apply
that
to
thy selfe
,
to
make
thee
perfect
thy
repentance
,
by
being
not
only
grieved
for
sinne
,
but
taking
boldnesse
to
confesse
it
,
and
aske
pardon
,
and
by
framing
thy selfe
in
thankfulnesse
to
amendment
of
life
,
and
New
obedience
?
Doest
thou
(
I
say
)
know
this
Doctrine
,
and
so
know
it
as
to
practise
it
?
Hope
and
spare
not
;
the
more
thou
hopest
,
the
better
thy
hope
is
;
the
stronger
and
surer
it
is
,
the
more
thou
glorifiest
God
,
and
the
more
it
shall
comfort
thee
.
But
oh
unhappy
man
,
if
thou
findest
not
in
thy selfe
the
care
and
power
in
some
measure
to
doe
these
things
;
cursed
bee
thy
hopes
,
because
they
be
disgracefull
to
Almighty
God
,
tending
to
make
him
a
lyar
,
and
an
unjust
person
;
and
because
they
are
dangerous
to
thy
owne
soule
,
tending
to
rocke
thee
asleepe
in
the
cradle
of
security
.
Cursed
be
those
unsound
and
sandy-built
hopes
of
most
men
,
that
never
yet
applied
themselves
to
confesse
and
lament
their
sinnes
;
that
never
applied
themselves
to
crave
pardon
,
and
to
resolve
upon
amendment
;
that
never
studied
to
throw
themselves
into
the
Armes
of
Gods
mercy
in
Christ
for
pardon
;
that
never
intended
to
mortifie
the
deedes
of
the
body
,
and
to
subdue
the
flesh
with
the
lusts
thereof
:
and
yet
they
hope
they
shall
not
bee
damned
;
thou
maist
as
well
hope
that
the
Divell
shall
come
out
of
Hell
into
Heaven
,
as
thou
to
goe
out
of
earth
in
to
Heaven
.
If
thy
hope
be
not
grounded
upon
the
workings
of
these
graces
,
because
thou
findest
thy selfe
penitent
;
because
thou
findest
thy selfe
carefull
to
strive
to
rest
wholly
upon
Christ
for
salvation
;
because
thou
findest
thy selfe
industrious
in
the
studie
of
newnesse
of
life
:
except
(
I
say
)
thy
hope
be
thus
grounded
,
it
is
the
vainest
thing
in
the
world
,
and
it
will
never
doe
thee
good
at
the
last
houre
.
Brethren
give
me
leave
to
tell
you
that
there
are
two
Gospells
in
the
world
:
the
Gospell
of
our
Lord
Jesus
Christ
,
and
the
Gospell
of
Beelzebub
(
as
I
may
call
it
)
the
gospell
of
the
Divell
,
that
comes
from
Hell
,
and
tendeth
to
bring
men
thither
.
Christs
Gospell
is
,
Repent
and
beleeve
,
and
obey
,
and
be
saved
.
The
Divels
gospell
is
:
say
you
beleeve
,
make
your selves
imagine
that
you
have
faith
,
and
then
never
care
for
repentance
and
obedience
,
and
you
shall
be
saved
.
Christs
Gospell
is
summed
up
thus
by
the
Prophets
,
Returne
to
him
and
live
.
But
the
Divels
goeth
thus
;
Assure
thy selfe
thou
shalt
live
,
though
thou
care
not
for
repentance
.
Oh
let
not
the
Divell
beguile
you
with
that
false
and
counterfeit
Gospell
of
his
,
whosoever
leaneth
to
it
,
shall
find
it
like
the
Authour
of
it
,
a
Lyar
;
and
when
he
hath
trusted
to
it
,
that
confidence
and
hope
of
his
shall
be
as
the
Spiders
web
,
the
Beesome
of
destruction
shall
sweepe
it
and
him
downe
to
the
depth
of
Hell
:
Death
shall
have
dominion
over
him
,
and
carry
him
from
this
present
world
to
the
region
of
darknesse
,
into
eternall
torment
:
hee
shall
see
Death
in
the
grimnesse
and
terriblenesse
of
it
,
he
shall
feele
it
in
all
the
extremitie
that
the
wrath
of
God
can
inflict
upon
the
children
of
disobedience
.
Thirdly
,
I
have
to
command
and
require
you
in
the
name
of
the
Lord
Jesus
Christ
,
that
you
apply
your selves
to
a
thing
tending
I
have
shewed
you
that
Jesus
Christ
hath
revealed
a
way
how
you
should
escape
the
danger
of
Death
eternall
,
and
the
hurt
of
Death
naturall
.
I
beseech
you
now
fall
a
doing
one
while
,
as
you
have
beene
busied
in
hearing
.
To
what
purpose
is
it
that
you
flocke
to
heare
Sermons
,
and
throng
to
receive
the
Word
,
except
you
lay
it
up
in
your
hearts
,
and
apply
your selves
to
practise
?
If
thou
hast
not
begun
before
,
now
begin
:
if
thou
hast
begun
before
,
now
resolve
to
proceed
with
more
life
and
courage
:
Either
begin
or
persist
in
the
practise
of
the
Doctrine
of
the
Gospell
.
If
thou
hast
not
repented
,
I
require
thee
in
the
name
of
the
living
God
,
to
make
this
houre
the
first
beginning
of
thy
repentance
:
and
apply
thy selfe
to
lay
the
foundation
of
that
worke
,
before
thou
lay
thy
head
to
sleepe
.
Goe
and
call
to
minde
thy
sinnes
,
and
make
thy
cheekes
wet
,
at
least
thy
heart
heavy
for
the
multitude
of
thy
great
offences
:
downe
on
thy
knees
in
thy
Closet
;
make
thy
confession
of
them
to
God
,
sigh
for
them
,
mourne
for
them
,
labour
to
weepe
for
them
,
afflict
thy
soule
with
great
sorrow
and
remorse
:
then
cry
for
pardon
and
remission
:
as
the
thiefe
begs
at
the
barre
for
mercie
,
so
doe
thou
for
the
forgivenesse
of
thy
sinnes
through
Christ
Jesus
:
and
put
upon
thy selfe
a
firme
resolution
,
and
stedfast
purpose
to
goe
on
no
more
in
the
wayes
of
wickednesse
,
to
practise
grosse
sinnes
no
more
,
nor
no
more
to
allow
any
sinne
that
thou
knowest
to
be
a
sinne
,
though
it
be
never
so
small
.
Doe
thus
(
my
brethren
)
and
then
you
may
and
will
,
(
it
will
follow
almost
of
it selfe
)
rest
on
Christ
for
salvation
.
Hee
that
so
seeth
his
owne
sinnes
,
as
unfeignedly
to
lament
for
them
,
and
to
judge
himselfe
before
God
,
(
if
hee
apprehend
the
truth
of
the
Doctrine
of
the
Gospell
,
)
he
cannot
for
his
life
but
come
on
amaine
,
and
throw
himselfe
downe
before
Christ
,
to
imbrace
,
and
receive
,
and
entertaine
him
,
and
lie
in
his
Bosome
.
And
that
man
cannot
for
his
life
,
when
hee
seeth
the
sweetnesse
of
the
grace
of
God
in
Christ
,
but
resolve
to
obey
him
,
and
determine
to
walke
in
the
wayes
of
holinesse
,
and
take
paines
,
and
use
industrie
for
the
overcomming
of
all
sinne
:
and
by
the
vertue
of
Christ
he
shall
prosper
in
this
.
I
beseech
you
therefore
set
your selves
aworke
about
this
great
businesse
,
to
get
Repentance
,
and
Faith
,
and
New
Obedience
:
it
is
much
more
needfull
then
sleepe
,
then
meat
,
then
attyre
:
there
is
nothing
in
the
world
so
requisite
for
thy
welfare
as
these
things
.
Scrape
thou
riches
together
in
the
same
quantitie
that
Solomon
did
,
and
ten
thousand
times
more
,
yet
thou
shalt
see
Death
once
within
a
hundred
,
or
halfe
a
hundred
yeares
.
Get
wisedome
,
yet
thou
shalt
see
Death
after
a
few
yeares
.
Take
pleasure
with
as
much
greedinesse
as
he
did
once
,
when
he
forgate
himselfe
for
a
space
,
yet
thou
shalt
see
death
.
These
things
that
the
foolish
world
hunts
after
with
so
much
earnestnesse
of
desire
,
will
not
secure
thee
from
the
sight
of
the
King
of
feares
,
Death
,
as
Iob
calleth
it
.
But
if
thou
once
get
Faith
,
and
Repentance
,
and
new
obedience
,
then
thou
hast
obtained
that
,
that
all
the
riches
,
and
honour
,
and
pleasures
,
and
learning
,
or
whatsoever
seemeth
desireable
in
the
world
,
will
not
helpe
their
possessors
to
.
What
will
you
doe
?
(
brethren
)
Grovell
still
on
the
earth
?
and
still
be
mad
after
backe
and
belly
?
Or
will
you
now
begin
to
thinke
,
I
must
die
,
I
must
shake
hands
with
that
dismall
enemie
,
pale-faced
Death
,
that
is
able
to
strike
terrour
into
the
strongest
heart
,
and
amazement
into
the
stoutest
soule
that
is
not
well
confirmed
:
and
if
this
Death
find
mee
destitute
of
true
Repentance
,
and
Faith
,
and
New
Obedience
,
it
will
seize
upon
me
,
and
dragge
me
before
the
Judgement
seat
of
God
,
where
I
shall
bee
Henced
away
with
a
malediction
and
curse
,
and
be
forced
to
take
my
place
with
the
Divell
and
his
Angels
in
unquenchable
flames
?
Oh
what
shall
I
doe
then
to
secure
my selfe
from
the
great
,
from
the
strong
,
arme
of
death
?
I
will
repent
,
now
I
will
begin
,
Lord
draw
mee
,
helpe
me
that
I
may
doe
it
.
I
will
beleeve
now
;
Lord
doe
thou
worke
Faith
that
requirest
it
.
I
will
obey
,
Lord
inable
me
to
performe
such
needfull
duties
as
thou
commandest
me
.
Shall
this
be
your
practice
when
you
come
home
?
Will
you
thus
studie
to
practise
Repentance
,
and
Faith
,
and
Obedience
?
and
studie
to
cry
and
call
for
it
,
and
use
all
your
indeavour
?
Or
what
will
you
doe
?
will
you
be
as
idle
and
carelesse
,
as
negligent
and
slothfull
in
making
after
these
graces
as
before
?
Will
you
be
as
greedy
of
the
transitorie
vanities
of
this
life
,
as
in
former
times
?
Oh
abuse
not
the
word
of
God
.
If
thou
goe
out
of
the
Church
without
a
full
purpose
to
apply
thy selfe
from
hence
forward
,
either
to
begin
,
or
to
proceed
in
the
practise
of
the
saying
of
Christ
;
Cursed
bee
thou
in
thy
hearing
,
cursed
be
that
houre
that
thou
hast
spent
,
and
cursed
be
thy
misbestowed
labour
thou
dissembling
hypocrite
.
But
if
thou
labour
to
practise
this
of
Christ
,
namely
to
keepe
his
sayings
,
the
Doctrine
of
the
Gospell
,
to
repent
,
to
beleeve
,
and
to
obey
,
blessed
art
thou
in
thy
hearing
,
and
in
thy
doing
,
and
in
thy
obedience
,
happy
is
the
time
,
and
the
place
,
and
all
things
that
concurre
together
to
draw
thee
to
so
needfull
a
worke
.
I
pray
(
Brethren
)
set
not
your
labour
upon
gold
and
silver
,
and
money
,
and
trash
,
not
upon
the
pleasures
and
delights
,
and
contentments
of
the
world
,
not
on
any
other
thing
;
but
mainly
and
principally
above
all
things
let
your
chiefe
care
bee
for
Faith
,
and
Repentance
,
and
Obedience
.
If
you
strive
for
these
things
earnestly
,
and
heartily
,
and
constantly
,
as
sure
as
the
Lord
is
in
heaven
,
hee
will
bestow
them
upon
you
,
and
with
them
,
the
benefit
of
benefits
,
Freedome
from
Death
.
And
now
I
shall
speake
comfort
to
those
few
that
are
in
the
keepe
these
sayings
of
Christ
.
Let
them
bee
of
good
comfort
:
if
their
capitall
enemie
the
King
of
feares
,
and
the
King
of
Afflictions
be
held
from
a
possibility
of
doing
them
harme
,
nothing
can
harmethem
.
Hee
that
Death
cannot
hurt
,
paine
cannot
hurt
,
povertie
and
disgrace
cannot
hurt
,
nothing
can
hurt
him
.
You
know
if
the
King
of
an
Armie
be
reconciled
to
a
place
,
hee
will
keepe
his
Souldiers
from
spoyling
,
and
burning
,
and
destroying
that
place
.
If
Death
be
put
out
of
power
to
doe
thee
hurt
,
and
God
bee
reconciled
in
Christ
,
because
thou
keepest
the
saying
of
Christ
,
nothing
can
hurt
thee
,
thou
art
the
happiest
man
under
the
Sunne
.
Why
should
the
poore
,
sad
,
afflicted
,
grieved
,
mourning
,
lamenting
Saints
of
God
envie
them
that
are
rich
,
and
jolly
,
and
merry
worldlings
,
any
of
their
pleasures
and
profits
?
any
of
those
things
wherewith
they
like
Idiots
make
themselves
laugh
at
?
What
?
hath
not
God
given
thee
better
things
then
hee
,
that
thou
shouldest
murmure
and
whine
,
and
weepe
for
want
of
them
?
art
thou
still
complaining
for
want
of
them
?
Remember
what
Saint
Iames
saith
,
Let
the
brother
of
low
degree
(
that
is
abased
and
despised
in
the
world
)
rejoyce
,
yea
,
rejoyce
with
great
boasting
,
and
glory
,
in
his
Exaltation
.
This
is
the
exaltation
of
the
Saints
,
Christ
writing
his
sayings
in
their
hearts
,
and
inclining
them
through
the
operation
of
his
Spirit
,
and
the
powerful
worke
of
his
Word
,
to
repent
and
beleeve
,
hath
freed
them
from
the
danger
of
Death
,
and
interessed
them
into
eternall
happinesse
,
and
that
blisse
that
no
tongue
can
expresse
,
nor
no
heart
conceive
.
This
is
thy
happinesse
:
it
is
not
to
be
rich
,
or
to
be
great
,
for
these
cannot
deliver
the
owner
from
the
hurt
of
Death
naturall
,
nor
from
the
danger
of
Death
eternall
.
But
to
have
Faith
,
and
Repentance
,
and
Obedience
:
this
is
riches
and
exaltation
;
for
he
that
hath
them
shall
not
alone
escape
the
Dungeon
of
eternall
darknesse
,
but
bee
advanced
to
the
Palace
of
everlasting
felicitie
.
The
Saint
is
the
happy
man
:
the
penitent
beleever
,
and
true
practiser
of
Christian
obedience
,
he
is
the
sole
and
only
happy
man
under
the
Sunne
:
for
whatsoever
storme
hee
suffereth
in
this
present
world
,
hee
shall
certainly
escape
Death
,
and
obtaine
Glory
.
Blesse
God
,
and
blesse
thy selfe
in
God
,
magnifie
him
,
rejoyce
in
him
,
take
comfort
in
thy
lot
and
portion
;
Death
that
devoureth
Kings
,
that
destroyeth
Emperours
,
that
conquers
Captaines
,
and
men
of
valour
shall
not
be
able
to
approach
thee
for
thy
hurt
,
for
thou
keepest
the
saying
of
the
Lord
Iesus
Christ
.
Rejoyce
(
I
say
)
in
this
,
magnifie
him
that
is
the
Authour
of
it
,
and
account
thy selfe
happy
that
thou
hast
received
from
him
so
excellent
a
gift
,
as
to
bee
in
some
measure
inabled
to
keepe
his
saying
.
Yea
,
if
it
were
so
(
may
some
Christian
heart
object
)
then
I
New
Obedience
in
mee
,
that
still
,
still
,
find
my selfe
captive
and
thrall
to
passion
,
to
this
,
and
that
,
and
the
other
lust
,
and
divers
corruptions
?
Where
is
I
say
that
Repentance
,
when
I
find
so
much
sinne
?
Where
is
that
Faith
,
when
I
find
so
much
wavering
and
quaking
,
so
much
aptnesse
to
distrust
,
and
almost
to
dispaire
?
Where
is
it
?
It
may
bee
in
thy
heart
for
all
thy
complaining
,
New
Obedience
may
be
true
,
though
it
be
weake
.
When
a
man
hath
a
shaking
Palsey
hand
,
it
is
a
hand
.
A
sicke
weake
man
that
lies
crying
oh
,
oh
,
that
can
scarse
turne
himselfe
betweene
the
sheetes
,
is
a
man
,
a
living
man
.
A
poore
child
that
is
new
borne
,
and
hath
nothing
that
discovereth
reason
almost
,
but
the
shape
of
a
man
;
that
poore
child
is
a
reasonable
creature
.
Faith
beginneth
with
weake
apprehensions
,
and
faint
leanings
on
Christ
.
Deepe
godly
sorrow
,
and
other
parts
of
Repentance
,
may
begin
many
times
with
little
.
And
amendment
of
life
begins
sometimes
at
a
low
foundation
,
at
small
sinnes
.
If
it
bee
true
,
and
sincere
,
and
constant
:
if
thou
goe
on
and
continue
in
a
course
of
daily
renewing
thy
Repentance
,
and
Obedience
,
and
Faith
,
and
striving
by
Gods
meanes
to
get
the
increase
of
these
graces
,
and
to
bee
upright
and
sincere
in
them
:
thou
art
blessed
in
them
notwithstanding
thy
weaknesse
:
take
comfort
in
a
little
,
and
be
thankfull
for
it
:
God
will
give
more
,
and
the
only
way
to
get
more
,
is
to
take
comfort
in
a
good
measure
in
what
thou
hast
:
and
the
way
to
take
comfort
,
is
to
labour
to
increase
these
graces
.
Let
not
the
weake
,
troubled
,
feebled
Christian
bee
troubled
in
minde
,
as
if
hee
had
no
grace
,
because
hee
hath
but
a
little
:
as
if
hee
did
not
at
all
keepe
Christs
sayings
,
because
hee
keepeth
them
but
a
little
.
Hee
is
a
scholler
in
the
Schoole
that
beginneth
at
Christ-Crosse-row
(
as
wee
call
it
.
)
And
hee
is
entred
into
the
Colledge
,
that
beginneth
but
in
a
low
booke
,
with
the
first
rudiments
of
Logicke
.
And
hee
is
a
member
of
the
Familie
that
began
to
bee
an
Apprentise
but
yesterday
,
and
comes
not
to
a
deepe
knowledge
of
his
Art
and
Mysterie
,
but
is
glad
to
doe
sorrie
worke
.
Beleeve
it
(
brethren
)
there
may
bee
great
conceits
of
Repentance
,
and
beleeving
,
and
obeying
,
that
may
make
a
man
good
in
his
owne
eyes
,
and
be
altogether
false
.
There
may
be
a
small
measure
of
Repentance
;
but
if
one
bee
humbled
in
the
smalnesse
of
that
measure
,
and
labour
,
and
desire
,
and
pray
,
and
begge
for
the
increase
of
that
measure
,
and
take
paines
to
edifie
himselfe
in
it
,
by
the
meanes
of
God
:
then
it
is
true
and
upright
,
and
shall
save
him
.
Therefore
Rejoyce
.
It
is
not
with
the
Covenant
of
Grace
,
as
it
was
with
that
of
Workes
.
The
Covenant
of
Workes
,
the
Law
required
perfection
of
Obedience
to
all
the
things
prescribed
:
a
man
must
not
only
love
God
,
but
love
God
perfectly
.
But
the
Gospell
satisfieth
it selfe
with
accepting
truth
of
endeavour
to
the
thing
required
.
If
there
bee
Repentance
,
though
it
bee
not
in
the
full
perfection
:
if
thou
beleeve
,
though
not
with
the
fullest
measure
of
beleeving
:
If
thou
Obey
,
though
not
in
the
highest
degree
of
obedience
:
this
Gospell
,
this
sweet
,
this
favourable
gracious
Doctrine
giveth
thee
consolation
enough
.
Goe
home
therefore
comforted
in
the
beginnings
,
and
resolved
to
proceed
:
and
know
that
thou
shalt
enjoy
that
which
Christ
hath
promised
,
freedome
from
damnation
,
thou
shalt
never
see
Death
.
FINIS
.
THE
YOUNG
MANS
LIBERTIE
AND
LIMITS
;
OR
,
GODS
IVDGEMENT
ON
MANS
CARIAGE
.
GEN.
8.
21.
For
the
imaginations
of
mans
heart
are
evill
from
his
youth
.
DAN.
7.
10.
The
Iudgement
was
set
,
and
the
Bookes
were
opened
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
YOVNG
MANS
LIBERTIE
AND
LIMITS
;
OR
,
GODS
IVDGEMENT
ON
MANS
CARRIAGE
.
SERMON
XVIII
.
ECCLESIASTES
11.
9.
Rejoyce
,
oh
young
man
,
in
thy
youth
,
and
let
thy
heart
cheare
thee
in
the
dayes
of
thy
youth
,
and
walke
in
the
wayes
of
thine
heart
,
and
in
the
sight
of
thine
eyes
:
but
know
thou
,
that
for
all
these
things
God
will
bring
thee
into
Iudgement
.
SOlomon
in
the
conclusion
of
this
Chapter
is
Truly
the
light
is
sweet
,
and
it
is
a
pleasant
thing
to
behold
the
Sunne
,
vers.
7.
By
light
there
wee
are
to
understand
the
light
of
the
Sunne
shining
on
us
,
while
wee
enjoy
this
mortall
life
.
This
many
men
suppose
to
be
a
very
pleasant
thing
,
and
they
over-much
content
themselves
in
the
same
.
These
Solomon
verse
8.
refuteth
by
three
Arguments
;
The
first
is
this
,
that
though
a
man
live
many
yeares
,
yet
let
him
remember
the
dayes
of
darknesse
;
that
is
,
that
a
time
of
Death
will
come
:
a
time
when
our
Sunne
will
set
,
and
our
light
will
turne
to
darknesse
;
though
wee
live
never
so
long
,
never
so
sweetly
,
never
so
pleasantly
,
though
we
enjoy
the
light
of
the
Sunne
,
yet
wee
should
carefully
remember
that
darknesse
abideth
us
.
Secondly
,
saith
Solomon
,
those
dayes
are
many
.
His
Argument
is
thus
much
.
Let
a
man
consider
with
himselfe
,
though
he
live
many
yeares
,
yet
notwithstanding
the
dayes
and
yeares
of
his
life
,
cannot
be
compared
with
the
daies
and
yeares
of
his
Death
:
a
man
is
many
more
yeares
under
the
ground
in
the
Grave
,
then
above
ground
walking
on
the
face
of
the
earth
.
Thirdly
,
saith
Solomon
;
All
that
commeth
is
vanitie
.
That
is
,
if
a
man
may
enjoy
the
light
of
the
Sunne
,
and
the
pleasures
of
this
life
,
that
makes
his
heart
lightsome
:
yet
all
this
is
vanity
;
there
is
no
full
contentment
in
these
things
,
but
an
emptinesse
in
them
all
,
and
no
man
knowes
how
soone
hee
may
bee
bereaved
of
them
.
Now
in
the
words
we
have
read
:
Solomon
hath
to
deale
with
the
young
man
:
and
he
is
altogether
given
to
jollitie
and
merriment
,
hee
forgetteth
God
,
and
the
dayes
of
darknesse
,
and
his
latter
end
.
Well
,
Solomon
giveth
him
the
bridle
(
as
it
were
)
and
suffereth
him
to
follow
his
owne
way
by
an
Ironicall
concession
,
or
figurative
speech
:
declaring
not
what
young
men
ought
to
doe
,
but
what
their
course
is
,
and
what
commonly
they
doe
.
Rejoyce
oh
young
man
in
thy
youth
,
and
let
thy
heart
cheare
thee
in
the
dayes
of
thy
youth
,
and
walke
in
the
wayes
of
thine
heart
,
and
in
the
sight
of
thine
eyes
:
but
know
this
(
there
is
the
cooling-card
)
that
for
all
these
things
God
will
bring
thee
into
judgement
.
In
the
words
we
will
consider
two
parts
.
First
,
what
young
men
doe
.
Secondly
,
the
Medicine
of
God
to
heale
young
men
of
their
default
.
That
that
young
men
doe
is
this
;
They
give
over
themselves
the
dayes
of
their
youth
.
From
the
cause
of
it
,
their
hearts
cheare
them
.
From
the
kindes
of
it
,
they
walke
in
the
wayes
of
their
hearts
,
and
after
the
sight
of
their
eyes
.
Secondly
,
the
Medicine
with
which
Solomon
would
heale
young
men
of
this
inordinate
carnall
Joy
,
is
this
;
Know
(
saith
hee
)
that
for
all
these
things
,
God
will
bring
thee
into
Iudgement
:
that
is
,
It
is
a
most
divine
and
infallible
truth
,
that
every
one
should
know
and
acknowledge
,
that
whatsoever
sinnes
they
commit
in
their
youth
,
without
repentance
,
they
must
undergoe
the
dreadfull
Iudgement
of
God
because
of
them
.
Thus
(
as
briefly
as
I
can
)
I
have
opened
the
words
unto
you
.
Though
I
might
insist
on
many
doctrines
,
yet
notwithstanding
,
I
will
only
handle
these
two
.
The
first
shall
be
that
which
ariseth
from
the
first
part
of
the
Text
;
what
young
men
doe
;
what
their
fault
is
.
For
(
as
I
said
)
it
is
an
Ironnicall
concession
,
not
declaring
what
young
men
should
doe
,
but
what
they
doe
.
The
Doctrine
is
thus
much
.
That
it
is
the
sinne
of
young
men
to
rejoyce
inordinatly
,
and
carnally
,
Wee
reade
concerning
the
old
world
,
that
they
were
eating
and
drinking
,
and
marrying
,
and
giving
in
mariage
:
altogether
sottish
and
sensuall
,
till
the
wrath
of
God
came
in
the
flood
and
swept
them
away
.
Now
lest
any
should
suppose
that
this
were
the
fault
of
old
age
only
,
the
Scripture
sheweth
,
that
all
flesh
had
corrupted
their
way
before
God
,
Gen.
6.
11.
Isa.
22.
14.
Let
us
eate
and
drinke
,
for
to
morrow
wee
shall
die
.
It
is
Hence
Solomon
giveth
a
caveate
to
the
young
man
,
Eccles.
12.
1.
to
bridle
and
restraine
him
from
his
jollitie
and
carnall
mirth
.
Remember
now
thy
Creatour
in
the
dayes
of
thy
youth
,
while
the
evill
day
come
not
,
nor
the
yeares
draw
nigh
,
when
thou
shalt
say
,
I
have
no
pleasure
in
them
.
And
the
Apostle
Saint
Paul
,
1
Tim.
2.
22.
instructeth
Timothy
to
flie
the
lusts
of
youth
;
that
is
,
in
carnall
pleasures
and
pastimes
,
in
voluptuousnesse
and
sensualitie
,
and
the
like
.
And
Exhort
young
men
that
they
bee
sober
minded
;
that
is
,
that
Iob
(
in
the
first
Chapter
of
that
booke
)
when
the
young
people
,
Let
us
a
little
consider
the
reasons
of
this
Doctrine
,
whence
it
is
,
that
young
men
should
be
so
much
misguided
in
their
youth
.
The
first
cause
is
,
naturall
corruption
that
they
have
drawne
by
Againe
in
the
second
place
.
Men
in
their
youth
forget
the
day
Oh
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
.
This
Precept
is
neglected
both
by
youth
and
age
:
but
especially
by
those
of
younger
yeares
.
For
they
feele
their
bloud
runne
warme
in
their
veynes
,
and
they
are
full
of
spirits
and
vigour
,
therefore
they
suppose
that
the
Grave
,
and
the
house
of
darknesse
is
farre
off
from
them
.
Againe
in
the
third
place
.
Young
men
are
not
broken
by
afflictions
:
Before
I
was
afflicted
(
saith
David
)
I
went
astray
.
And
Ephraim
saith
of
himselfe
,
Ier.
32.
I
was
as
a
Bullocke
accustomed
to
the
yoke
,
thou
chastisest
mee
;
and
I
was
chastised
;
I
was
ashamed
,
because
I
bore
the
reproach
of
my
youth
.
But
young
men
are
free
from
aches
,
and
paines
,
and
sicknesse
,
and
sorrow
,
much
more
then
old
age
:
and
this
is
the
reason
why
they
are
more
licentious
.
Lastly
,
young
men
want
true
joy
in
God
:
therefore
they
betake
from
the
Wells
of
salvation
,
hee
will
drinke
it
out
of
watery
and
slimie
places
.
Now
because
men
in
their
youth
cannot
take
in
the
spirituall
joy
of
that
cleare
fountaine
,
therefore
they
drinke
in
the
muddy
waters
of
carnall
joy
.
The
use
of
this
point
is
in
the
first
place
an
Admonition
to
all
young
men
,
to
take
notice
of
these
maladies
,
and
spirituall
diseases
Let
young
men
observe
in
themselves
,
first
their
carnall
joy
▪
Solomon
here
sheweth
that
they
rejoyce
inordinatly
.
This
may
appeare
to
them
first
;
because
they
rejoyce
not
where
they
ought
:
they
solace
not
themselves
in
God
,
in
whom
is
the
fountaine
of
joy
,
nor
in
Christ
Jesus
in
whom
is
the
spring
of
Joy
;
nor
in
the
sacred
Word
,
where
there
is
the
Cisterne
of
Joy
.
Even
as
a
bone
when
it
is
out
of
joynt
,
out
of
its
place
,
it
must
needs
be
a
disordered
bone
;
so
the
affections
when
they
are
misplaced
,
are
disordered
:
and
then
our
Joy
,
and
any
other
affection
are
misplaced
,
when
they
are
not
set
upon
God
and
Christ
.
Now
if
young
men
would
deale
uprightly
with
themselves
,
they
should
perceive
that
for
the
most
part
in
their
jollity
and
merriment
,
they
never
thinke
of
God
,
or
dreame
of
the
world
to
come
.
Nay
,
the
serious
apprehension
of
God
Almighty
,
would
quench
their
joy
,
and
make
it
altogether
put
out
.
Secondly
,
the
carnalnesse
of
the
joy
of
young
men
appeareth
,
laughter
thou
art
madde
;
so
wee
may
say
of
this
merriment
,
it
is
madde
merriment
:
hee
is
a
madde
man
that
rejoyceth
in
that
for
which
,
except
he
betake
himselfe
to
serious
and
bitter
mourning
,
hee
cannot
be
saved
.
Thirdly
,
the
inordinatnesse
of
the
joy
of
young
men
may
whetting
is
no
letting
(
as
the
Proverbe
goeth
.
)
But
for
a
man
to
let
out
himselfe
to
the
hinderance
of
the
service
of
God
,
to
the
disturbance
of
his
duty
to
men
,
it
is
unlawfull
.
It
is
lawfull
to
delight
in
the
blessings
,
and
comforts
of
God
,
that
hee
affordeth
us
:
wee
reade
of
the
Joy
of
harvest
in
Isa.
9.
But
for
a
man
to
delight
in
the
gifts
of
God
,
more
then
in
the
giver
,
it
is
unlawfull
.
Now
if
young
men
examine
themselves
,
they
shall
find
their
hearts
mount
not
up
to
God
in
their
joy
and
jollity
,
and
that
they
are
excessive
in
the
joy
of
the
creature
,
but
altogether
cold
,
without
joy
of
the
Creatour
.
Fourthly
,
the
carnalnesse
of
the
Joy
of
young
men
may
well
Secondly
,
let
young
men
take
notice
of
themselves
,
how
they
walke
after
their
owne
hearts
.
The
heart
that
sayes
;
Come
,
put
away
pensive
thoughts
:
trouble
not
your selfe
about
the
day
of
reckoning
and
Judgement
:
enjoy
the
time
present
:
what
need
this
strictnesse
of
conversation
:
zeale
is
but
rashnesse
;
there
is
no
need
of
it
,
take
thy
fill
of
pleasures
:
thou
hast
goods
laid
up
for
many
yeares
.
Thus
they
judge
,
and
thus
they
walke
after
their
carnall
heart
.
This
heart
is
as
no
heart
:
as
wee
reade
of
Ephraim
in
Hosea
Hee
was
a
silly
dove
that
had
no
heart
:
Certainly
the
heart
that
doth
not
guide
men
in
the
right
way
,
and
direct
men
to
the
feare
of
God
,
it
is
no
heart
.
For
as
the
eye
that
will
not
lead
us
in
the
right
way
:
that
performes
not
its
office
,
is
no
eye
:
so
the
heart
that
leadeth
not
men
to
God
,
and
to
goodnesse
,
it
is
like
the
heart
of
Ephraim
,
it
is
as
no
heart
.
Againe
in
the
third
place
.
Let
young
men
take
notice
of
themselves
,
the
sight
of
their
eyes
.
That
is
,
they
stand
gazing
on
things
temporall
,
and
neglect
things
eternall
:
they
see
a
beautie
and
lustre
in
these
outward
things
,
and
perceive
no
glory
and
brightnesse
in
Christ
Jesus
,
and
in
his
precious
ordinances
.
Beloved
,
if
we
follow
our
owne
heart
,
and
our
owne
eyes
it
will
be
thus
.
We
should
rather
labour
with
Iob
,
to
make
a
covenant
with
our
eyes
.
Oh
how
few
young
men
are
there
that
make
a
bargaine
and
agreement
with
their
eyes
,
that
they
shall
not
bee
as
open
Casements
to
let
sinne
into
the
soule
?
Oh
how
few
young
men
are
there
,
that
like
Ieremy
,
have
their
eyes
as
fountaines
of
water
to
weepe
day
and
night
for
the
afflictions
of
the
people
of
Moses
,
have
an
eye
to
the
recompence
of
reward
,
that
they
may
suffer
affliction
with
the
people
of
God
,
rather
then
to
enjoy
the
pleasures
of
sinne
for
a
season
.
Now
I
beseech
you
take
a
survey
of
your selves
in
these
things
.
These
are
the
vices
,
and
sinnes
,
and
deformities
of
young
men
:
to
be
seene
and
lamented
by
all
those
that
hope
to
dwell
in
Gods
holy
Hill
.
The
second
use
of
this
point
,
is
for
exhortation
to
young
men
:
Carnall
Joy
:
will
you
know
what
the
event
of
it
will
bee
?
It
will
end
in
carnall
sorrow
,
and
without
repentance
in
hell
it selfe
.
Woe
unto
you
(
saith
our
Saviour
Christ
)
that
laugh
now
,
you
shall
weepe
and
mourne
.
The
triumphing
of
the
wicked
(
saith
Zophar
in
Iob
)
is
short
,
and
the
joy
of
the
hypocrite
but
for
a
moment
;
though
his
excellencie
mount
upto
the
heavens
,
and
his
head
reach
unto
the
clouds
;
yet
hee
shall
perish
as
his
owne
dung
,
they
which
have
seene
him
shall
say
where
is
hee
?
Hee
shall
fall
away
as
a
dreame
,
and
shall
not
bee
found
;
yea
,
hee
shall
bee
chased
away
as
a
vision
of
the
night
.
But
not
to
give
you
this
only
in
precept
,
but
also
to
shew
you
how
to
reforme
your selves
in
these
vices
,
that
Solomon
specifieth
to
beare
sway
in
young
men
:
let
mee
lay
you
downe
these
few
directions
.
First
,
you
must
betake
your selves
to
mourning
for
your
sins
;
Bee
afflicted
,
and
weepe
,
and
mourne
,
let
your
laughter
bee
turned
into
heavinesse
.
If
we
be
not
reconciled
to
God
,
if
we
have
not
assurance
,
that
we
are
interested
in
Christ
,
there
is
no
time
for
us
to
rejoyce
,
wee
should
rather
betake
our selves
to
bitter
mourning
:
for
the
wrath
of
God
is
due
unto
us
,
and
wee
know
not
how
soone
it
may
fall
upon
us
.
In
the
second
place
:
Consider
how
vaine
all
things
are
in
which
If
young
men
rejoyce
in
humane
wisedome
and
understanding
,
this
is
a
vaine
thing
.
For
first
it
is
gotten
with
a
great
deale
of
trouble
,
and
vexation
of
spirit
:
so
saith
Solomon
Eccl.
1.
13.
I
gave
my
heart
to
seeke
,
and
search
out
by
wisedome
,
concerning
all
things
that
are
done
under
heaven
,
this
sore
travell
hath
God
given
to
the
sonnes
of
men
to
bee
exercised
therewith
.
And
(
verse
18.
)
in
much
wisedome
is
much
griefe
,
and
hee
that
increaseth
knowledge
,
increaseth
sorrow
.
God
doth
so
punish
the
pride
and
boldnesse
of
the
wit
of
men
,
even
from
the
fall
of
our
first
Parents
.
Secondly
,
this
humane
wisedome
it
must
needs
be
a
vaine
thing
,
for
Eccles.
1.
15.
that
which
is
crooked
cannot
bee
made
straight
,
and
that
which
is
wanting
cannot
bee
numbred
,
by
humane
wisedome
.
The
meaning
is
this
:
that
the
naturall
wisedome
of
man
cannot
supply
the
defects
of
nature
which
are
innumerable
:
much
lesse
can
it
furnish
the
soule
with
grace
or
salvation
.
Thirdly
,
it
is
but
vexation
of
spirit
.
Solomon
though
he
had
gotten
wisedome
and
understanding
,
and
had
experience
more
then
all
the
Kings
of
Hierusalem
that
were
before
him
,
yet
(
saith
he
)
Behold
this
is
vexation
of
spirit
.
Againe
,
God
will
abolish
this
humane
wisedome
,
1
Cor.
1.
19.
I
will
destroy
the
wisedome
of
the
wise
,
and
will
bring
to
nothing
the
understanding
of
the
prudent
.
Where
is
the
wise
?
where
is
the
Scribe
?
where
is
the
disputer
of
this
world
?
Hath
not
God
made
foolish
the
wisedome
of
this
world
?
Besides
,
all
your
humane
wisdome
,
it
shall
not
goe
downe
to
the
Grave
:
it
shall
leave
you
when
you
die
.
There
is
no
worke
,
nor
device
,
nor
knowledge
,
nor
wisdome
in
the
grave
whither
thou
goest
,
Eccles.
9.
10.
This
is
the
first
thing
in
which
young
men
oft
rejoyce
,
they
are
prudent
and
wise
:
And
you
see
that
this
is
a
vaine
thing
.
In
the
second
place
,
if
a
young
man
rejoyce
in
his
honour
,
and
there
is
(
saith
he
)
no
remembrance
of
the
wise
,
more
then
of
the
foole
for
ever
:
for
that
which
now
is
,
in
the
dayes
to
come
shall
bee
forgotten
,
and
how
dieth
the
wise
man
?
as
the
foole
.
Againe
,
if
a
man
rejoyce
in
honour
,
and
much
glory
,
hee
cannot
beleeve
:
so
saith
Christ
,
Iohn
5.
44.
How
can
you
beleeve
,
since
you
seeke
honour
one
of
another
,
and
not
the
honour
that
commeth
of
God
only
?
And
it
is
noted
to
bee
the
reason
why
many
of
the
chiefe
Rulers
that
beleeved
on
Christ
did
not
confesse
him
(
without
which
because
they
loved
the
praise
of
men
,
more
then
the
praise
of
God
,
John
10.
43.
Nay
further
,
the
Apostle
sheweth
us
that
this
is
the
cause
of
envie
,
Gal.
5.
26.
Bee
not
desirous
of
vaine-glory
,
envying
one
another
.
Further
,
if
young
men
delight
in
pleasures
(
which
is
the
common
I
said
in
my
heart
(
saith
Solomon
,
Eccles.
2.
2.
)
Goe
to
now
,
I
will
prove
thee
with
mirth
,
therefore
enjoy
pleasure
:
and
behold
this
also
is
vanitie
.
Kings
that
have
had
the
greatest
wisedome
to
invent
them
:
and
the
greatest
leasure
to
use
them
:
yet
they
never
found
full
contentment
in
the
same
.
I
made
mee
(
saith
he
vers.
4.
)
great
workes
,
I
builded
mee
houses
,
I
planted
mee
vineyards
,
I
made
mee
gardens
and
orchards
,
and
planted
trees
in
them
of
all
kinds
of
fruits
,
I
made
me
pooles
of
water
,
I
got
mee
servants
and
maidens
;
also
I
had
great
possessions
of
great
and
small
cattell
,
above
all
that
were
in
Ierusalem
before
mee
;
I
got
mee
men-singers
,
and
women-singers
,
and
the
delights
of
the
sons
of
men
,
as
musicall
instruments
of
all
sorts
.
Here
were
the
pleasures
of
Solomon
.
But
(
verse
11.
)
Behold
(
saith
hee
)
I
looked
on
all
the
workes
that
my
hands
had
wrought
,
and
on
the
labour
that
I
had
laboured
to
doe
,
and
behold
all
was
vanity
,
and
vexation
of
spirit
,
and
there
was
no
profit
under
the
Sunne
.
The
wise
Solomon
that
had
beene
trying
every
creature
,
whether
it
had
any
thing
in
it
that
might
give
him
a
true
rellish
,
profest
,
that
there
was
no
profit
under
the
Sunne
.
Yet
further
;
these
pleasures
shall
cease
,
there
shall
bee
an
end
of
them
,
1
Cor.
7.
29.
The
time
is
short
,
it
remaineth
that
those
that
have
wives
,
bee
as
though
they
had
none
;
they
that
rejoyce
,
as
though
they
rejoyced
not
;
they
that
buy
,
as
though
they
possessed
not
:
they
that
use
the
world
,
as
not
abusing
of
it
,
for
the
fashion
of
this
world
passeth
away
.
Lastly
,
our
Saviour
Christ
in
Luke
8.
14.
sheweth
that
the
Fourthly
,
if
young
men
delight
in
riches
,
and
rejoyce
in
their
estates
that
God
hath
given
them
:
this
likewise
is
a
vaine
thing
.
For
first
,
many
times
,
wealth
is
gotten
by
deceit
,
and
then
God
bloweth
on
it
,
Ier.
5.
27.
As
a
cage
is
full
of
birds
,
so
are
their
houses
full
of
deceit
,
therefore
they
are
become
great
and
waxen
rich
:
shall
not
I
visit
for
these
things
,
saith
the
Lord
?
and
shall
not
my
soule
be
avenged
on
such
people
as
this
?
Againe
,
wealth
is
kept
with
much
sorrow
,
Eccles.
5.
12.
The
sleepe
of
the
labouring
man
is
sweet
,
whether
hee
eate
little
or
much
,
but
the
abundance
of
the
rich
will
not
suffer
him
to
sleepe
.
Thirdly
,
wealth
is
lost
with
a
great
deale
of
sorrow
and
vexation
,
Rev.
18.
18.
when
the
smoake
of
Baby
lon
ascended
up
to
heaven
;
What
city
is
like
unto
this
great
city
?
and
they
cast
dust
on
their
heads
,
and
cryed
,
weeping
and
wayling
,
saying
;
Alas
,
alas
,
that
great
city
,
wherein
were
made
rich
,
all
that
had
shippes
in
the
sea
,
by
reason
of
her
costlinesse
,
for
in
one
houre
is
shee
made
desolate
.
But
suppose
further
,
that
a
man
should
get
,
and
keepe
his
wealth
in
the
feare
of
God
,
yet
these
things
are
most
uncertaine
,
as
the
Apostle
saith
,
2
Tim.
1.
16.
Charge
them
that
are
rich
in
this
world
,
that
they
trust
not
in
uncertaine
riches
.
Lastly
,
these
riches
cannot
preserve
our
life
:
so
saith
Christ
himselfe
,
Luke
.
12.
25.
Take
heed
and
beware
of
Covetousnesse
,
for
no
mans
life
is
preserved
by
the
abundance
of
that
hee
possesseth
.
In
the
last
place
.
If
young
men
rejoyce
in
friends
and
Allies
:
For
,
Psal.
62.
9.
The
man
of
low
degree
is
vanitie
,
and
the
man
of
high
degree
is
a
lie
,
to
bee
laid
in
the
ballance
,
they
are
lighter
then
vanitie
,
Againe
,
no
friend
can
deliver
us
from
Death
,
Psal.
49.
7
,
8.
No
man
can
by
any
meanes
redeeme
his
brother
,
nor
give
to
God
a
ransome
for
him
(
for
the
redemption
of
their
soule
is
precious
,
and
it
ceaseth
for
ever
)
that
hee
should
still
live
for
ever
,
and
not
see
corruption
.
Thus
I
have
shewed
severall
things
that
young
men
rejoyce
in
,
and
have
shewed
likewise
that
their
joy
is
founded
upon
vanity
,
upon
nothing
.
And
this
is
the
second
meanes
to
heale
young
men
of
the
inordinatenesse
of
their
Joy
,
to
meditate
with
themselves
how
vaine
and
frivolous
all
things
are
that
they
delight
in
.
The
third
meanes
is
,
to
betake
themselves
to
seeke
spirituall
God
of
consolation
.
The
instrument
to
convey
this
Joy
,
is
Faith
,
Rom.
5.
1.
Being
justified
by
faith
,
wee
have
peace
with
God
.
First
,
the
good
things
exhibited
.
Secondly
,
the
good
things
promised
.
The
good
things
exhibited
;
That
God
hath
written
our
names
in
the
booke
of
life
.
Here
is
the
fountaine
of
spirituall
joy
to
a
true
Christian
;
Rejoyce
(
saith
Christ
)
not
that
the
divels
are
fallen
before
you
,
but
that
your
names
are
written
in
the
booke
of
life
.
Secondly
,
the
other
ground
of
spirituall
joy
,
is
the
good
God
hath
made
promises
,
either
in
regard
of
evill
things
(
as
wee
call
them
)
of
afflictions
that
befall
us
.
Or
the
weaknesse
of
the
graces
that
are
in
us
.
Now
in
the
evill
of
Affliction
,
wee
may
rejoyce
first
;
In
the
promise
of
protection
in
affliction
.
2.
In
the
promise
of
Edification
,
by
affliction
.
3.
In
the
promise
of
deliverance
from
affliction
.
All
in
the
best
season
.
Againe
,
for
the
defects
of
grace
in
us
(
which
indeed
is
a
thing
exceeding
grievous
to
a
true
Christian.
)
Here
wee
may
rejoyce
.
First
;
In
the
promise
of
preserving
of
grace
.
2.
In
the
promise
of
augmentation
and
growth
in
grace
.
3.
In
the
promise
of
bringing
the
weastest
grace
to
perfection
.
Here
you
have
the
well-head
of
Joy
.
Oh
that
young
men
would
know
God
,
and
Christ
Jesus
,
and
the
word
of
God
,
and
the
promises
,
that
they
might
leave
this
sinfull
and
sottish
joy
whereto
they
are
so
adicted
.
This
is
the
meanes
to
bee
rid
of
it
,
by
getting
into
their
soules
,
the
sense
and
feeling
of
the
true
Joy
of
the
children
of
God
.
Againe
in
the
second
place
;
Young
men
should
bee
exhorted
walke
after
their
owne
heart
:
which
is
the
next
thing
that
Solomon
noteth
as
a
fault
in
them
.
The
heart
(
saith
Ieremy
)
is
deceitfull
above
measure
,
and
desperately
wicked
.
It
is
so
deceitfull
,
sucha
Cheator
,
that
we
are
not
able
to
comprehend
it
:
it
is
desperatly
wicked
.
Who
will
follow
a
false
guide
?
and
a
desperate
wicked
guide
?
so
is
the
heart
of
man
.
Lastly
,
they
should
not
walke
after
the
sight
of
their
eyes
.
David
Turne
away
mine
eyes
that
I
regard
not
vanity
,
and
quicken
mee
in
thy
Law
.
And
againe
:
Open
mine
eyes
,
that
I
may
see
the
wondrous
things
of
thy
Law
.
There
is
much
danger
in
following
our
eyes
.
Eve
was
misled
by
her
eye
,
shee
looked
upon
the
forbidden
fruit
,
and
saw
it
beautifull
,
and
so
lusted
after
it
.
And
,
when
I
saw
(
saith
Achan
)
among
the
spoiles
a
goodly
Babylonish
garment
,
and
a
wedge
of
gold
,
then
I
coveted
them
,
and
tooke
them
.
David
was
defiled
by
the
eye
:
Hee
saw
Bathsheba
from
the
roofe
of
his
house
washing
her selfe
,
and
then
he
lusted
.
Holy
men
have
prayed
to
God
that
hee
would
keepe
their
eyes
in
a
right
frame
and
temper
.
These
are
the
particulars
that
Solomon
giveth
to
young
men
in
direction
:
to
take
heed
of
carnall
joy
:
to
take
heed
of
walking
after
their
hearts
,
or
after
their
sense
.
And
these
things
(
brethren
)
I
have
now
committed
in
direction
to
you
.
The
last
use
of
this
Doctrine
is
,
for
old
men
.
For
if
young
Looke
to
it
,
you
that
heare
me
this
day
,
that
are
stricken
in
age
,
(
as
the
Scripture
speakes
)
that
are
smitten
in
your
limmes
with
age
,
that
you
cannot
walke
with
activity
and
nimblenesse
:
and
are
smitten
in
your
senses
with
age
,
that
you
cannot
well
see
,
and
heare
,
and
taste
.
Oh
that
your
hearts
would
smite
you
for
your
sinnes
.
May
not
young
men
rejoyce
in
pleasures
,
in
friends
,
in
honours
,
in
wealth
?
Much
lesse
may
those
of
old
age
.
Must
young
men
be
carefull
to
chase
away
all
carnall
joy
,
and
to
get
spirituall
joy
,
that
beginneth
in
godly
sorrow
?
much
more
must
old
men
.
It
is
no
time
for
those
that
are
old
to
rejoyce
in
carnall
things
:
a
few
daies
will
make
an
end
of
them
,
and
lay
them
in
the
Grave
.
Oh
then
,
you
that
are
of
yeares
,
breake
off
your
sinnes
by
repentance
,
and
your
iniquities
by
mercy
.
Rejoyce
in
being
good
,
and
in
doing
good
.
This
Joy
will
continue
with
you
:
as
for
the
Joy
of
corne
,
and
wine
,
and
oyle
,
and
silver
,
and
gold
;
this
joy
will
die
when
you
die
.
Yea
,
notwithstanding
all
the
supports
of
this
joy
in
this
life
,
yet
in
another
life
you
may
bee
transported
to
hellish
torments
.
Thus
much
for
this
first
.
In
the
second
place
;
Solomon
sheweth
the
remedie
against
this
carnall
Joy
in
young
men
:
which
also
may
bee
a
preservative
against
sinne
,
both
for
young
and
old
.
But
know
thou
(
saith
he
)
that
for
all
these
things
God
will
bring
thee
to
judgement
.
The
Doctrine
is
thus
much
;
That
the
Lord
God
will
certainly
bring
men
to
judgement
for
all
the
This
is
an
infallible
truth
.
Know
thou
this
,
that
for
all
these
things
God
will
bring
thee
to
judgement
.
Malach.
3.
18.
A
booke
of
remembrance
is
written
before
God
,
for
those
that
feare
the
Lord
,
and
thought
upon
his
name
.
So
the
Lord
hath
a
booke
of
remembrance
wherein
hee
writeth
downe
the
sinnes
of
the
sonnes
of
men
;
and
this
shall
bee
opened
,
and
unclasped
in
the
evill
day
,
Eccles.
12.
14.
God
will
bring
every
worke
into
judgement
,
with
every
secret
thing
,
whether
it
be
good
,
or
whether
it
bee
evill
.
2
Cor.
5.
10.
Wee
must
appeare
before
the
Iudgement
seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
that
hee
hath
done
,
whether
it
bee
good
or
bad
.
1.
Thes.
4.
16.
The
Lord
himselfe
shall
descend
from
heaven
with
a
shout
,
with
the
voyce
of
the
Archangell
,
and
with
the
trump
of
God
.
Epistle
of
Iude
,
vers.
14.
And
Enoch
the
seventh
from
Adam
,
prophesied
of
this
,
saying
,
the
Lord
commeth
with
ten
thousands
of
his
Saints
,
to
execute
Iudgement
upon
all
,
and
to
convince
all
that
are
ungodly
among
them
,
of
all
their
ungodly
deeds
,
which
they
have
ungodly
committed
,
and
of
all
their
hard
speeches
which
ungodly
sinners
have
spoken
against
him
.
For
opening
of
this
point
,
I
will
briefly
shew
you
these
two
things
.
First
,
what
is
the
reason
that
God
will
bring
all
these
things
to
Judgement
.
Secondly
,
what
manner
of
Judgement
it
shall
be
.
For
the
first
.
What
is
the
reason
that
God
will
bring
all
these
Heb.
9.
27.
It
is
appointed
to
all
men
once
to
die
,
and
after
this
the
Iudgement
.
Even
as
it
must
needs
be
that
men
must
die
,
because
God
hath
so
appointed
it
:
so
also
it
must
needs
be
that
men
must
come
to
Judgement
,
in
regard
of
the
purpose
and
decree
of
God
.
Secondly
,
God
will
doe
this
in
regard
of
his
righteousnesse
.
If
judgement
here
begin
at
the
house
of
God
;
It
is
impossible
the
familie
of
Sathan
should
escape
hereafter
.
Thirdly
,
God
will
by
this
meanes
cleare
his
wayes
,
as
the
Apostle
Yet
further
;
The
particular
Judgement
that
God
inflicts
upon
Lastly
,
the
consciences
of
men
may
prove
that
there
shall
bee
The
manner
of
this
Judgement
consisteth
in
these
particulars
.
First
,
it
shall
bee
the
last
judgement
,
after
which
there
shall
bee
no
other
:
which
declareth
the
terriblenesse
of
it
.
In
this
life
,
Let
the
wicked
forsake
his
wayes
,
and
turne
to
the
Lord
,
hee
will
be
gracious
to
him
.
But
then
the
sentence
shall
not
be
reverst
:
then
there
can
be
no
appeale
from
that
Judge
,
and
judgement
.
Againe
it
shall
bee
a
Generall
Iudgement
,
which
is
the
second
Cor.
10.
Wee
must
all
appeare
before
the
Iudgement
seat
of
Christ
.
In
the
third
place
.
It
shall
be
a
manifest
Iudgement
.
Sometime
Fourthly
,
it
shall
bee
a
sudden
judgement
.
Even
as
the
flood
came
upon
the
old
World
,
when
they
were
sporting
themselves
,
and
deryding
Noah
that
preached
to
them
of
the
flood
:
so
shall
the
fire
come
upon
the
World
,
that
shall
passe
before
the
face
of
Christ
,
when
he
shall
judge
the
quicke
and
the
dead
.
As
a
snare
(
saith
Christ
)
shall
it
come
upon
all
that
dwell
upon
the
earth
.
When
the
Fowler
layeth
a
snare
to
take
a
Bird
,
hee
giveth
not
warning
to
the
Bird
,
but
surprizeth
it
suddenly
;
so
will
Christ
Jesus
,
surprize
the
sonnes
of
men
,
suddenly
beyond
their
expectation
.
The
Evangelist
saith
,
hee
shall
come
as
a
theefe
in
the
night
.
A
theefe
knocks
not
,
he
giveth
not
warning
:
so
Christ
Jesus
,
beyond
the
thoughts
of
men
,
will
bee
on
them
suddenly
before
they
are
aware
,
by
his
dreadfull
Judgement
.
Fifthly
,
it
shall
be
a
most
righteous
judgement
.
Then
God
(
as
the
Rom.
2.
)
will
render
to
every
man
according
to
his
deedes
.
Hee
will
not
regard
the
face
of
any
:
Hee
will
not
bee
brybed
by
wealth
or
reward
:
Hee
will
not
heare
the
testimony
of
the
world
for
the
wicked
,
or
against
the
godly
,
but
deale
impartially
,
and
give
to
every
one
according
to
his
doings
.
Lastly
,
It
shall
be
an
Eternall
judgement
.
So
saith
the
Apostle
,
The
Use
of
this
Doctrine
.
First
,
it
serveth
as
a
preservative
God
will
bring
thee
to
judgement
,
saith
he
:
and
let
me
make
it
so
to
you
.
When
Sathan
tempteth
you
to
sinne
,
remember
,
God
will
call
you
to
Judgement
,
even
for
those
faults
,
for
which
you
may
possibly
escape
the
penaltie
of
men
,
yet
notwithstanding
it
is
impossible
for
you
to
avoide
the
righteous
Judgement
of
God
.
If
Sathan
would
have
thee
doe
any
thing
,
that
the
word
of
God
,
and
thy
owne
conscience
sheweth
thee
to
be
hatefull
,
and
wicked
in
the
sight
of
God
:
say
to
him
,
No
,
no
,
God
will
bring
me
to
Judgement
.
This
is
the
policie
of
our
Adversarie
,
when
hee
induceth
us
to
evill
,
hee
makes
sinne
sweet
and
pleasant
to
us
:
but
it
should
bee
our
wisedome
to
make
sinne
bitter
and
loathsome
,
even
in
this
meditation
,
God
will
bring
us
to
Iudgement
for
the
same
.
The
Apostle
saith
,
Resist
the
divell
,
and
hee
will
flie
from
you
.
But
how
must
we
resist
him
?
not
by
arguments
of
our
owne
making
,
but
by
arguments
of
the
word
of
God
:
and
amongst
other
weapons
,
remember
to
lift
up
this
:
when
Sathan
would
have
thee
sinne
,
say
,
No
,
no
,
God
will
bring
mee
to
judgement
.
When
the
Divell
solicited
Eve
,
and
circumvented
her
:
shee
spake
(
in
the
Serpent
)
to
Sathan
concerning
the
Judgement
of
God
:
Wee
may
eate
(
saith
shee
)
of
all
the
trees
of
the
Garden
,
but
not
of
the
tree
in
the
middest
of
the
Garden
least
wee
die
:
here
shee
brought
an
argument
from
the
judgement
of
God
:
but
here
was
her
weaknesse
,
shee
presently
let
it
fall
.
It
should
bee
otherwise
with
us
,
when
Sathan
tempts
us
:
let
us
say
,
we
shall
die
,
and
be
condemned
for
sinne
:
say
so
,
and
continue
in
it
.
If
any
revolt
from
the
truth
he
professeth
,
he
shall
die
in
his
sinne
.
If
any
man
disquiet
the
people
of
God
,
by
vexation
,
or
oppression
,
hee
shall
die
in
his
sinne
.
If
any
man
bee
a
drunkard
or
Epicure
,
hee
shall
die
in
his
sinne
.
If
any
man
be
a
whoremonger
or
adulterer
,
hee
shall
die
in
his
sinne
.
If
any
man
bee
a
swearer
,
God
hath
vowed
hee
will
not
hold
him
guiltlesse
,
hee
shall
die
in
his
sinne
.
If
any
man
be
an
ignorant
person
,
disobeying
godlinesse
,
and
obeying
unrighteousnesse
,
he
shall
die
in
his
sinne
.
If
any
man
continue
in
grosse
wickednesse
,
in
any
wickednesse
,
without
repentrnce
,
he
shall
die
in
his
sinne
.
Oh
remember
this
Judgement
of
God
,
this
death
that
God
will
inflict
on
sinners
for
sinne
:
For
the
wages
of
sinne
is
death
:
and
arme
your selves
with
this
when
Sathan
tempteth
you
:
if
you
forget
Death
and
Judgement
,
you
are
naked
,
and
unarmed
,
your
spirituall
Adversary
,
may
hit
you
on
the
bare
,
and
spoile
you
as
he
will
.
The
second
use
,
is
for
instruction
.
Will
God
bring
us
to
Judgement
Athenians
(
Acts
17.
31.
)
to
repentance
upon
this
very
ground
,
because
God
hath
appointed
a
day
in
which
hee
will
Iudge
the
world
in
righteousnesse
.
And
Are
wee
able
to
stand
before
God
,
when
hee
is
angrie
with
us
?
Why
doe
we
not
take
off
our
sinnes
by
godly
sorrow
?
If
a
Judge
should
say
to
a
Malefactour
,
except
thou
mourne
for
thy
offence
thou
shalt
die
,
and
bee
executed
,
Doe
we
not
thinke
hee
would
mourne
to
save
his
life
?
Behold
God
saith
to
you
,
except
you
mourne
for
your
iniquities
,
you
shall
die
in
your
sinnes
.
Oh
why
doe
not
wee
make
our
eyes
as
fountaines
to
bewayle
our
sinnes
?
that
man
is
possest
with
extreame
hardnesse
that
lamenteth
not
his
iniquitie
,
and
hee
treasureth
up
unto
himselfe
,
wrath
against
the
day
of
wrath
,
and
the
declaration
of
the
righteous
judgement
of
God
.
Well
,
if
wee
will
not
mourne
for
our
sinnes
here
to
repentance
,
wee
shall
mourne
hereafter
in
hellish
horrour
,
without
hope
of
helpe
or
mercie
.
In
the
third
place
,
this
Doctrine
that
God
will
Judge
us
,
should
Acts
24.
15
,
16.
Hee
had
hope
that
there
should
be
a
resurrection
of
the
dead
,
both
of
the
just
and
unjust
,
therefore
hee
did
exercise
himselfe
to
have
alwayes
a
good
conscience
voyde
of
offence
toward
God
,
and
toward
men
.
Blessed
(
saith
Christ
)
are
those
that
are
pure
in
heart
.
There
is
nothing
that
will
bee
so
rewarded
,
and
so
regarded
at
the
last
day
as
a
good
conscience
.
But
for
those
that
have
stayned
their
consciences
with
all
wickednesse
and
sin
,
and
have
not
washed
their
consciences
with
the
bloud
of
Christ
,
and
the
teares
of
true
repentance
,
these
shall
have
their
portion
without
amongst
those
that
are
uncleane
.
Lastly
,
this
Doctrine
should
teach
us
to
feare
God
,
and
to
FINIS
.
THE
DESIRE
OF
THE
SAINTS
AFTER
IMMORTALL
GLORY
.
PHIL.
1.
23.
I
desire
to
bee
dissolved
,
and
to
be
with
Christ
;
which
is
farre
better
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
DESIRE
OF
THE
SAINTS
AFTER
IMMORTALL
GLORIE
.
SERMON
XXI
.
2
CORINTHIANS
5.
2.
For
in
this
wee
groane
earnestly
,
desiring
to
bee
cloathed
upon
,
with
our
house
which
is
from
heaven
.
WHen
I
reade
these
words
,
I
am
in
a
great
doubt
,
whether
I
should
rather
admire
the
excellencie
of
the
temper
of
these
Saints
,
or
deplore
the
vilenesse
of
ours
;
so
celestiall
the
one
,
so
terrestriall
the
other
;
so
noble
the
one
,
so
ignoble
the
other
;
so
magnanimous
the
one
,
so
abject
the
other
.
These
Saints
they
did
duly
consider
,
that
our
life
it
is
but
a
Pilgrimage
:
that
this
whole
world
is
but
a
Diversorie
,
or
Inne
to
refresh
us
for
a
while
;
that
it
is
a
warfare
,
all
things
within
us
,
without
us
,
our
enemies
;
that
this
body
is
but
a
Tabernacle
,
a
Tent
,
a
Cottage
,
an
earthen
vessell
,
a
Gourd
,
the
scabbard
,
the
prison
of
the
soule
;
more
brittle
then
glasse
,
decaying
,
mouldering
of
itselfe
,
though
it
bee
preserved
from
eternall
injuries
of
ayre
or
weather
:
they
saw
the
vanitie
,
the
vacuitie
,
the
emptinesse
of
the
things
of
this
life
;
their
affections
were
alienated
,
estranged
,
and
divorced
from
the
world
;
they
had
by
watchings
,
fastings
,
grovelings
on
the
ground
,
teares
and
groanes
scoured
off
the
drosse
of
their
soules
,
and
made
them
polished
statues
of
pietie
;
they
had
made
up
their
accounts
betweene
God
and
themselves
,
and
had
sued
out
their
pardon
for
their
defects
and
failings
,
and
had
that
seated
in
their
consciences
;
they
did
penetrate
the
cloudes
with
the
eye
of
faith
,
and
did
see
the
immense
good
things
layd
up
for
them
in
heaven
,
with
which
being
ravished
,
and
impatient
of
cunctation
and
delay
,
they
desire
to
be
vested
in
the
possession
of
them
,
though
it
were
with
the
deposition
of
their
house
of
clay
,
which
they
did
beare
about
them
.
Of
these
things
they
had
not
a
bare
conjecture
,
but
a
certaine
knowledge
;
For
wee
know
,
ver.
1.
that
if
our
earthly
house
of
this
tabernacle
bee
dissolved
,
wee
have
a
building
not
made
with
hands
,
eternall
in
the
heavens
:
from
this
full
perswasion
did
arise
this
heavenly
affection
,
in
this
wee
groane
earnestly
.
But
alas
,
how
different
is
our
disposition
from
this
heavenly
temper
!
how
pale
,
how
wanne
is
our
countenance
at
the
mention
of
Death
!
at
the
least
summons
of
our
last
accounts
!
as
vinegar
to
our
teeth
,
as
smoake
to
our
eyes
;
as
a
sudden
dampe
to
our
lights
,
as
an
horrid
cracke
of
thunder
in
the
middest
of
our
jollities
,
so
is
the
mention
of
Death
.
If
any
aske
the
reason
of
this
,
it
is
too
manifest
;
Want
of
judgement
,
what
is
the
true
good
of
the
sonnes
of
men
;
Want
of
apprehension
of
the
happinesse
of
the
Saints
;
Want
of
faith
in
God
,
of
Union
with
Christ
,
our
soules
never
make
any
holy
peregrination
from
the
body
,
and
seate
themselves
with
Angels
and
Archangels
,
and
trace
the
streetes
of
New
Ierusalem
;
wee
anticipate
not
the
joyes
of
the
life
to
come
by
devout
meditations
and
contemplations
:
wee
have
not
our
conversation
in
heaven
,
from
whence
wee
looke
for
our
Redeemer
:
Our
soule
thirsteth
not
,
our
flesh
longeth
not
after
the
living
God
.
The
reason
of
this
is
,
wee
hang
upon
the
teats
of
the
world
like
babes
and
children
,
we
suck
venome
out
of
it
to
our
soules
;
wee
walke
upon
our
bellies
as
uncleane
beasts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wee
jutte
against
God
,
and
offend
him
;
our
accompts
are
not
streight
and
even
,
therefore
wee
are
afraid
at
the
appearance
of
our
Saviour
,
and
of
our
citation
to
appeare
before
his
Tribunall
;
wee
groane
when
wee
heare
of
death
,
wee
groane
not
that
we
may
dye
,
this
is
our
condition
;
and
are
not
these
different
one
unto
another
?
Doth
not
this
staine
the
verdure
of
our
countenances
,
and
cover
us
with
shame
and
confusion
,
to
observe
so
manifest
a
declination
of
the
fervor
of
the
Spirit
?
That
you
desire
this
heavenly
temper
,
I
doubt
not
I
should
offer
violence
to
Charitie
,
the
Queene
of
Graces
,
if
I
should
thinke
otherwise
?
For
this
cause
many
of
you
are
strict
in
the
performance
of
holy
duties
,
agreeable
,
and
convenient
to
this
sacred
time
:
That
your
devotions
may
attaine
a
happy
end
,
let
mee
lend
you
an
helping
hand
,
whilst
I
discourse
these
words
which
even
now
sounded
in
your
eares
.
In
this
wee
groane
earnestly
,
&c.
Which
I
will
resolve
into
three
propositions
.
-
1.
That
wee
are
strangers
in
this
life
without
our
house
.
-
2.
That
the
Saints
desire
their
true
and
proper
house
.
-
3.
The
intention
of
their
desire
,
In
this
wee
groane
,
&c.
That
wee
are
strangers
,
doe
not
the
sacred
Oracles
declare
?
our
conversatinn
,
our
politie
is
in
heaven
,
saith
the
Doctor
of
the
Gentiles
,
Our
life
it
is
hid
up
with
Christ
,
Col.
2.
Wee
are
fellow
Citizens
with
the
Saints
,
of
the
houshold
of
God
.
Ephes.
2.
Doth
not
the
chiefe
of
the
Apostles
intreat
us
as
Pilgrims
and
strangers
,
to
abstaine
from
fleshly
lusts
,
which
fight
against
the
soule
?
and
doe
not
these
and
the
like
demonstrate
unto
us
,
that
a
Christian
lives
with
men
,
yet
abovemen
in
earth
,
yet
in
heaven
;
bound
,
yet
free
;
deteyned
with
us
,
yet
farre
above
us
;
living
a
double
life
;
one
manifest
;
the
other
Hid
with
Christ
;
one
contemptible
,
the
other
glorious
;
one
naturall
,
the
other
spirituall
;
that
his
Parentage
is
from
heaven
,
that
his
Treasure
is
in
heaven
;
that
his
heart
is
in
heaven
;
that
his
roote
is
fastened
in
the
everlasting
mountaines
,
though
his
branches
are
here
below
,
that
his
dwelling
is
in
heaven
,
though
his
peregrination
be
here
on
earth
?
and
did
not
these
Oracles
tell
us
thus
much
,
yet
are
there
not
enforcing
arguments
to
convince
us
of
this
Truth
.
Are
not
they
strangers
that
are
out
of
their
proper
place
?
and
are
not
Christians
while
they
are
here
out
of
their
place
?
Is
this
world
made
for
Man
,
an
Arke
of
travell
,
a
Schole
of
vanitie
,
a
Laborinth
of
errour
,
a
Grove
full
of
thornes
,
a
Meadow
full
of
Scorpions
;
a
flourishing
garden
without
fruit
,
a
fountaine
of
miserie
,
a
river
of
teares
,
a
feigned
fable
,
a
detestable
frenzie
:
and
is
this
the
place
of
man
?
What
meanes
the
fabricke
of
our
body
lifted
up
to
heaven
,
our
hands
,
eyes
,
head
upward
,
but
to
shew
us
as
Chalcidius
the
heathen
man
observed
,
that
our
Progenitors
are
from
heaven
,
that
our
place
is
in
heaven
.
Every
place
is
adequate
to
the
thing
placed
in
it
;
is
this
world
adequate
to
man
?
are
not
his
desires
infinitely
extended
beyond
the
same
?
Every
place
hath
a
conseruing
vertue
in
it
:
Doth
this
world
preserve
man
?
well
may
it
minister
a
little
food
to
this
beast
of
ours
,
which
we
carry
about
us
,
but
can
it
afford
the
least
favorie
morsell
to
the
soule
?
it
were
to
be
wished
that
it
did
not
poyson
,
contaminate
,
and
defile
the
soule
:
so
that
the
safest
way
for
the
soule
,
is
to
flie
from
the
world
,
as
from
the
face
of
a
Serpent
:
Is
this
world
the
place
of
man
,
why
doth
our
tender
Mother
the
Church
,
assoone
as
wee
come
into
the
world
,
snatch
us
out
of
the
world
;
and
as
soone
as
wee
breathe
in
the
ayre
,
bury
us
by
Baptisme
in
the
Grave
of
Christ
,
and
assoone
as
we
move
in
this
world
,
consigne
us
with
the
signe
of
the
Crosse
,
to
fight
against
the
world
,
and
all
the
pompes
of
the
same
,
and
are
not
wee
strangers
?
Are
not
they
strangers
,
that
have
different
lawes
,
and
divers
customes
,
and
another
Prince
to
rule
and
command
them
?
You
have
heard
of
the
Prince
of
the
ayre
,
and
the
Lawes
of
the
flesh
;
of
the
fashions
of
the
world
,
of
the
wisedome
that
is
from
below
,
and
earth-creeping
:
Are
Christians
guided
by
these
rules
?
have
they
not
the
God
of
heaven
and
earth
,
the
Lawes
of
the
Spirit
,
and
the
wisedome
that
is
from
above
,
and
customes
that
are
from
heaven
,
whereby
to
regulate
them
?
Who
are
the
men
of
this
world
?
are
they
not
those
who
have
the
God
of
this
world
to
raigne
in
their
hearts
?
who
are
led
captive
by
him
?
whose
under
standings
are
darkened
,
their
wills
obfirmated
,
their
hearts
hardened
,
their
consciences
seared
,
their
conversation
defiled
with
all
uncleannesses
,
their
senses
open
breaches
for
sinne
to
enter
;
their
tongues
blaspheming
the
name
of
God
?
and
are
these
conversations
fit
for
the
Saints
?
and
are
they
not
strangers
?
Are
not
they
strangers
that
are
not
capable
of
honours
,
of
possessions
in
the
place
wherein
they
live
,
as
being
not
free
Denizens
of
the
place
?
and
is
not
this
proper
to
Christians
,
whose
dutie
it
is
to
vilifie
riches
,
and
honours
,
and
pleasures
in
themselves
,
asmuch
as
they
that
have
these
doe
others
that
have
them
not
?
to
account
riches
the
greatest
povertie
,
and
pleasures
the
greatest
torment
,
and
honours
the
greatest
ignominie
,
and
power
the
greatest
weaknesse
;
not
to
possesse
the
world
;
not
to
enjoy
it
,
not
to
account
any
thing
good
that
maketh
not
the
owner
better
,
not
to
admit
any
thing
from
the
world
,
but
so
farre
as
it
may
advance
the
true
Nobilitie
of
man
,
the
puritie
of
the
Image
of
God
,
his
restitution
to
his
ancient
descent
,
his
re-estating
him
in
the
possession
of
heaven
,
and
the
societie
of
Angels
and
Archangels
,
to
rise
up
in
Armes
against
this
materiall
world
,
and
to
rend
himselfe
from
this
faeculent
matter
;
and
out
of
the
greatnesse
of
his
Spirit
,
and
noblenesse
of
his
disposition
to
be
altogether
ambitious
of
the
presence
of
God
,
and
of
these
constant
and
unchangeable
good
things
?
This
is
the
dutie
of
Christians
,
and
are
not
they
Strangers
?
Are
not
they
strangers
that
have
double
Impost
,
and
double
customes
,
and
the
greatest
taxations
layd
upon
them
?
is
not
this
peculiar
unto
the
Saints
in
this
life
?
have
they
not
afflictions
layd
upon
them
in
the
greatest
measure
?
must
they
not
through
many
afflictions
enter
into
the
kingdome
of
heaven
?
Have
they
not
teares
,
and
that
in
abundance
,
for
their
meat
,
and
for
their
drinke
?
Have
they
not
enemies
from
within
,
and
enemies
from
without
?
Must
they
not
bee
conformable
to
their
head
Christ
,
their
elder
brother
:
as
he
had
his
double
portion
this
life
,
of
afflictions
and
punishments
;
so
must
they
have
;
as
he
was
sanctified
by
afflictions
,
so
must
they
also
.
The
gold
is
not
pure
,
unlesse
it
bee
tryed
;
nor
the
water
sweet
,
if
it
have
not
a
current
;
nor
the
vessell
bright
,
unlesse
it
be
scoured
;
nor
the
Saints
fit
for
heaven
,
unlesse
they
be
prepared
by
afflictions
:
what
man
was
there
that
ever
set
himselfe
seriously
,
either
to
reforme
himselfe
or
others
,
that
found
not
great
opposition
from
himselfe
,
and
from
others
?
and
are
not
these
strangers
?
Are
not
they
strangers
that
are
ad
placitum
Principis
to
stay
in
the
Land
,
or
to
be
gone
;
according
as
hee
shall
manifest
his
royall
pleasure
by
his
Proclamation
?
and
are
not
we
here
in
the
world
upon
these
termes
?
how
soone
all
of
us
,
or
any
of
us
shall
bee
dismissed
,
who
knowes
?
who
dares
promise
to
himselfe
the
late
evening
,
or
secure
himselfe
of
the
least
atome
or
moment
of
time
?
hee
that
dreamed
waking
of
long
continuance
,
had
scarce
libertie
to
dreame
sleeping
,
for
that
night
they
tooke
away
his
soule
;
and
hee
himselfe
was
branded
to
succeeding
generations
with
the
name
of
a
foole
,
and
are
not
wee
strangers
?
Did
not
the
Saints
of
God
,
whose
judgements
were
most
refined
,
those
that
had
the
honour
to
approach
most
neere
unto
God
himselfe
,
alwayes
so
repute
themselves
?
Doth
not
the
holy
Patriarch
that
wrestled
with
God
,
and
had
principalitie
over
him
?
Did
nor
hee
acknowledge
that
few
and
evill
were
the
dayes
of
his
pilgrimage
?
Did
not
he
that
was
a
man
after
Gods
owne
heart
,
that
had
a
speciall
promise
that
his
house
should
continue
for
ever
?
Yet
did
not
hee
acknowledge
that
hee
was
a
stranger
as
well
as
his
fathers
were
?
is
it
not
his
earnest
prayer
unto
God
?
I
am
a
stranger
upon
earth
,
hide
not
thy
Commandements
from
mee
:
as
if
hee
had
said
,
I
am
a
Traveller
upon
earth
;
I
am
speeding
to
Ierusalem
,
which
is
above
;
I
am
to
passe
through
this
darke
calignous
world
;
thy
Word
is
a
light
to
my
feet
,
a
lanthorne
to
my
steps
;
the
rule
,
the
square
,
the
cannon
of
all
rectitude
;
hide
not
this
light
from
mee
,
lest
I
runne
out
of
the
way
,
or
linger
in
the
way
,
or
stumble
,
or
fall
in
the
way
;
I
am
a
stranger
upon
earth
,
&c.
What
should
I
instance
in
particulars
?
are
they
not
summed
up
to
my
hand
by
the
Apostle
?
Heb.
11.
13
:
All
these
Patriarkes
,
Prophets
,
Saints
,
all
of
them
did
acknowledge
themselves
to
bee
strangers
.
Examples
have
in
them
an
universalitie
of
Doctrine
and
instruction
,
especially
the
examples
of
the
Saints
,
because
Praxis
Sanctorum
,
is
Interpres
praeceptorum
,
the
practice
of
the
Saints
,
is
the
best
interpretation
of
the
precept
.
Examples
have
in
them
a
directive
force
,
because
those
that
are
best
disposed
in
mind
and
body
,
are
a
rule
for
the
rest
.
Examples
have
an
incentive
force
,
to
give
life
,
spirits
,
vigour
,
transmining
by
a
kind
of
Metem
Psychosis
,
the
soule
,
the
spirits
,
the
resolutions
,
the
affections
of
the
patterne
,
to
him
that
reades
it
,
extorting
deepesighes
,
and
teares
,
and
groanes
,
and
other
alterations
at
their
pleasure
.
And
if
any
Examples
have
this
force
,
have
not
these
much
more
?
Other
examples
have
the
restimonie
of
men
,
these
have
the
restimonie
of
God
himselfe
,
hee
is
not
ashamed
;
(
a
wonderfull
condiscention
of
the
one
,
and
the
supreame
elevation
of
the
other
)
to
bee
called
their
God
,
the
God
of
Abraham
,
and
of
Isaac
,
and
of
Iacob
;
the
Father
of
the
faithfull
,
and
the
God
of
the
beleevers
:
There
are
examples
whereof
men
boast
,
but
God
is
ashamed
of
them
,
corrupt
examples
of
wicked
;
the
imperfect
examples
of
heathen
men
,
of
these
God
is
ashamed
;
but
of
these
God
is
not
ashamed
,
and
shall
wee
be
ashamed
of
them
?
Wee
are
then
strangers
.
Let
mee
instill
into
your
eares
,
the
voyce
of
that
was
heard
in
the
Temple
,
before
the
ruine
of
it
,
Migremus
hinc
,
Let
us
goe
from
hence
.
Let
mee
say
unto
you
with
our
Saviour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
us
goe
from
hence
,
let
us
trusse
up
our
fardles
,
and
on
with
our
sandals
,
and
promote
our
way
to
heaven
;
Let
us
depose
and
lay
downe
all
burthens
and
impediments
,
and
make
our selves
expedite
,
and
fit
for
our
journey
;
wee
are
in
an
Inne
,
let
us
looke
about
us
,
and
leave
nothing
behind
,
but
carry
all
with
us
,
or
send
it
before
us
;
wee
have
but
an
instant
of
our
abode
here
,
let
us
imploy
it
to
the
best
advantage
:
It
is
the
greatest
losse
,
it
is
the
most
shamefull
losse
,
it
is
the
most
irrecoverable
losse
that
may
bee
,
to
lose
this
instant
upon
which
eternitie
depends
;
eternitie
of
miserie
,
or
eternitie
of
felicitie
:
let
us
follow
our
Saviour
,
let
us
seeke
his
face
,
let
us
ascend
with
him
,
let
us
not
rest
here
.
Sleepe
may
overtake
us
,
a
false
Prophet
may
deceive
us
;
the
snare
may
intangle
us
,
the
Armie
of
the
enemie
may
fall
upon
us
,
let
us
be
above
all
these
;
Let
us
seeke
those
things
that
are
above
,
What
?
where
Sunne
and
Moone
are
,
nothing
lesse
;
Where
then
?
where
God
is
?
where
Christ
?
who
is
our
house
,
our
temple
,
our
habitation
,
that
wee
may
be
cloathed
with
him
;
this
is
the
desire
of
all
the
Saints
,
and
this
leades
me
to
the
second
point
.
That
the
Saints
desire
a
true
and
proper
house
;
In
this
we
groane
earnestly
,
&c.
What
is
meant
by
this
house
,
whether
the
Ioyes
of
heaven
,
or
a
Glorified
body
is
hard
to
determine
by
the
context
,
I
incline
to
Calvins
opinion
,
that
both
are
meant
,
as
making
up
that
compleat
house
which
the
Saints
desire
,
the
one
as
the
introition
,
the
other
as
the
consummation
of
their
blisse
;
and
into
both
these
houses
,
I
shall
labour
to
introduce
your
spirits
and
affections
.
The
first
house
is
the
Ioyes
of
heaven
,
a
kingdome
else-where
;
for
the
amplitude
,
for
the
abundant
sufficiencie
,
for
the
honour
,
royaltie
of
them
;
yet
because
many
in
kingdomes
see
not
the
face
of
the
King
,
and
of
those
that
see
his
face
,
few
are
of
his
house
and
familie
;
and
of
those
that
are
of
his
Court
,
few
are
familiar
with
him
,
or
converse
with
him
;
and
of
those
that
converse
with
him
,
few
are
his
sonnes
,
his
heires
.
Therefore
this
kingdome
is
an
house
wherein
all
see
the
face
of
God
;
all
are
of
his
house
,
all
converse
with
him
,
all
stand
in
his
presence
,
all
are
his
sonnes
,
all
are
his
heires
;
a
house
so
scituated
,
as
never
any
;
upon
the
brow
of
that
hill
,
which
is
the
beauty
of
perfection
,
the
delight
,
not
of
the
wholeearth
,
but
of
heaven
itselfe
,
in
the
purest
ayre
that
ever
was
,
even
puritie
it selfe
,
freed
from
all
malignant
vapour
;
a
place
irriguous
with
the
chrystall
streames
of
Paradise
it selfe
,
a
place
inriched
with
all
the
precious
things
the
heart
of
man
can
desire
;
an
house
not
built
by
man
,
but
by
God
himselfe
;
not
of
terrestriall
feculent
matter
,
not
of
gold
or
silver
,
but
that
which
excells
all
valuation
whatsoever
;
the
hanging
or
ornaments
of
which
house
,
are
not
of
Arras
,
or
Tissue
,
or
cloth
of
gold
,
or
whatsoever
is
more
precious
with
men
,
but
farre
above
these
,
such
and
so
excellent
,
that
Neither
eye
hath
seene
,
nor
eare
hath
heard
;
neither
hath
the
like
entred
into
the
hearts
of
men
.
The
delights
of
this
house
are
such
,
that
if
all
the
contentments
and
delights
,
that
ever
ravished
the
hearts
of
men
in
their
private
houses
were
put
together
,
yet
were
they
but
as
a
candle
to
the
Sunne
,
as
a
drop
to
the
Ocean
:
Oh
the
statelinesse
and
magnificence
of
the
Hall
of
this
house
,
wherein
are
Prophets
,
Apostles
,
Martyrs
,
Confessours
.
Saints
,
Angels
,
the
blessed
Virgin
especially
,
all
of
them
praising
and
lauding
God!
Blessed
are
they
that
dwell
in
this
house
,
they
will
be
still
praising
thee
.
Here
in
this
life
are
varietie
of
imployments
according
to
the
diversitie
of
mens
Callings
,
and
their
necessities
;
but
there
shall
bee
no
necessitie
,
there
shall
bee
but
one
worke
,
the
worke
of
Praise
,
a
duty
which
in
this
life
is
performed
with
fatigation
and
wearinesse
;
but
there
it
shall
be
done
with
all
sweetnesse
and
delight
:
this
delight
increasing
with
the
continuance
of
the
same
.
No
vaine
thoughts
,
to
interrupt
this
dutie
,
no
wearinesse
of
the
flesh
to
weaken
this
dutie
,
no
necessitie
or
indigencie
to
rend
us
from
this
duty
;
but
as
it
will
bee
our
happinesse
to
love
,
and
see
God
;
so
it
will
be
the
exercise
of
our
happinesse
to
admire
,
and
to
laud
God
:
while
wee
are
here
,
such
is
the
weaknesse
of
our
apprehension
,
that
wee
cannot
with
the
same
act
conceive
the
worke
,
and
the
workman
;
we
cannot
thinke
of
the
benefit
,
and
the
authour
of
the
same
,
then
wee
shall
be
enabled
to
joyne
both
these
together
,
so
to
admire
the
worke
,
as
at
the
same
time
to
praise
the
authour
;
so
to
contemplate
the
benefit
,
as
at
the
same
time
to
fall
downe
before
the
benefactour
.
Oh
the
statelinesse
of
this
presence
,
where
the
face
of
God
,
the
beautie
of
God
,
the
Majestie
of
God
is
seene
in
so
glorious
a
manner
,
that
even
Angels
,
and
Archangels
cover
their
faces
,
not
being
able
to
behold
stedfastly
the
great
lustre
of
the
same
!
Oh
the
lovelinesse
of
the
chambers
of
the
King
,
made
for
the
soule
to
repose
her selfe
in
all
spirituall
delight
,
after
her
labour
and
travell
in
this
miserable
world
!
oh
the
beauty
of
the
Masions
of
this
house
prepared
by
Christ
himselfe
for
the
soule
,
to
refresh
her selfe
with
all
spirituall
food
!
and
oh
the
varietie
and
excellencie
of
the
food
of
this
house
,
the
understanding
shall
have
his
food
morning
and
evening
knowledge
;
a
cleare
view
of
all
things
,
not
in
themselves
,
or
in
their
causes
,
but
in
their
exact
Ideas
,
subsisting
in
the
essence
of
God
,
but
especially
the
radiant
vision
of
the
face
of
God
,
the
Essence
of
God
,
the
Sunne
of
righteousnesse
.
The
will
shall
have
her
food
,
goodnesse
,
joy
,
delectation
,
not
by
measure
,
but
drowned
in
the
full
ocean
of
these
,
with
that
stabilitie
and
confirmation
that
shee
cannot
will
that
which
is
evill
;
The
affections
shall
have
their
food
,
being
fully
satisfied
beyond
their
desires
.
The
Body
shall
have
his
food
,
being
made
an
impassible
,
clarified
,
agill
,
spirituall
body
,
defecated
,
and
purified
from
this
feculent
elementarie
food
,
and
all
other
alterations
common
to
it
with
beasts
:
and
which
is
most
wonderfull
,
the
King
of
Kings
shall
gird
himselfe
to
reach
out
these
Joyes
unto
us
;
they
shall
bee
administred
unto
us
Ve
jad
hammelek
,
by
the
hand
,
by
the
power
of
a
King
;
Did
I
say
this
of
my selfe
,
who
would
give
credence
unto
me
?
but
Truth
saith
it
,
Luke
12.
37.
Blessed
are
those
servants
whom
hee
shall
find
watching
;
verely
I
say
unto
you
,
that
hee
shall
gird
himselfe
,
and
make
them
sit
downe
to
meate
,
and
will
come
forth
and
serve
them
.
Oh
wonderfull
dignation
!
who
ever
heard
of
the
like
?
Stat
Catodum
Lixa
bibit
,
the
Lord
stands
,
the
servant
sits
;
the
Lord
is
girt
,
the
servant
is
loosed
;
the
Master
is
reaching
out
full
bowles
,
and
the
servant
is
inebriated
with
the
rivers
of
these
pleasures
;
once
hee
girt
himselfe
to
wash
his
Disciples
feet
,
and
the
servant
was
astonished
to
see
so
great
a
Majestie
condescending
to
so
meane
ministerie
;
shall
wee
not
bee
much
more
ravished
with
this
ineffable
dignation
,
when
he
shall
againe
gird
himselfe
to
supply
the
soule
with
unspeakeable
delight
,
as
if
God
himselfe
intended
nothing
in
heaven
,
but
to
heape
content
upon
them
that
sit
downe
with
Abraham
,
Isaac
,
and
Iacob
,
in
the
kingdome
of
heaven
;
This
is
the
fatnesse
,
the
excellencie
of
this
house
;
with
the
weake
adumbration
whereof
,
I
doubt
not
but
that
your
hearts
are
so
taken
,
that
yee
have
reduced
all
your
desires
to
this
one
with
the
Psalmist
;
One
thing
have
I
desired
of
the
Lord
,
which
I
will
desire
,
even
that
I
may
dwell
in
his
house
,
and
behold
the
beautie
of
the
Lord
.
And
I
wonder
not
when
I
contemplate
the
Majestie
of
God
,
I
wish
my selfe
all
feare
;
and
when
I
consider
the
power
of
God
,
I
wish
my selfe
all
humilitie
;
and
when
I
meditate
on
the
goodnesse
of
God
,
I
wish
my selfe
all
Love
;
and
when
I
contemplate
the
Beautie
of
God
and
of
this
house
,
I
wish
my selfe
all
desire
,
and
so
doe
you
also
:
and
therefore
with
unanimous
votes
you
request
me
to
conduct
you
to
the
gates
of
this
house
,
whereby
you
may
enter
into
the
same
,
and
according
to
the
magnificence
of
this
House
,
so
there
are
many
gates
whereby
wee
may
enter
;
and
all
of
these
reaching
even
to
the
Earth
with
the
foot
of
Iacobs
ladder
.
There
is
the
gate
of
Faith
,
by
it
we
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
accesse
unto
God
,
and
that
with
boldnesse
;
by
this
we
lay
hold
on
the
Throne
of
Grace
;
by
this
we
prostrate
our selves
at
his
feet
;
by
this
wee
adhere
,
and
cleave
close
unto
God
;
by
this
wee
live
in
Christ
,
and
Christ
in
us
;
by
this
our
hearts
are
purified
,
our
consciences
washed
with
the
bloud
of
Christ
,
and
fitted
to
see
God
,
and
to
enter
into
the
holy
of
holyes
,
unto
which
no
uncleane
thing
can
be
admitted
.
This
is
one
Gate
.
Another
is
the
gate
of
Hope
,
which
entreth
within
the
Vaile
,
and
bringeth
us
neerer
unto
God
;
this
grace
taketh
us
by
the
hand
,
and
leadeth
us
through
the
streetes
of
New
Ierusalem
,
and
sheweth
us
the
Temple
of
the
Lambe
,
and
the
Lambe
sitting
in
his
Temple
,
assuring
us
that
wee
shall
live
there
with
him
;
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
heaven
before
heaven
,
the
life
of
the
Soule
,
the
keeper
of
Christ
,
the
keeper
of
God
:
This
is
a
second
Gate
.
There
is
another
Gate
,
the
gate
of
Charitie
;
by
this
we
enter
not
,
but
presse
in
unto
God
,
and
are
not
led
,
but
transported
unto
God
,
and
carried
in
a
fierie
Chariot
.
By
this
grace
we
approach
not
neere
unto
God
,
but
forgetting
the
greatnesse
of
his
Majestie
,
wee
lay
hold
on
him
,
we
hang
upon
him
,
we
imbrace
him
,
we
familiarly
converse
with
him
,
we
freely
consult
with
him
,
we
inseparably
cleave
unto
him
more
close
then
any
Polypus
doth
unto
the
Rock
.
Another
gate
,
is
the
gate
of
humilitie
,
a
low
gate
,
but
a
sure
and
certaine
gate
,
the
exaltation
of
the
soule
,
the
honour
,
the
dignitie
of
the
soule
,
that
which
subjects
the
soule
immediatly
to
God
,
and
so
seateth
it
above
all
the
creatures
;
that
gate
whereby
the
soule
steales
into
heaven
,
though
the
gate
bee
never
so
streight
,
by
crouching
,
bowing
,
bending
,
pinching
of
it selfe
.
At
these
gates
,
if
you
knocke
earnestly
by
devout
prayer
,
and
frequent
Almes
,
you
may
enter
into
this
glorious
and
magnificent
house
,
with
which
the
Saints
desire
to
bee
cloathed
upon
:
and
this
is
the
first
house
which
they
desire
.
There
is
another
house
which
the
Saints
desire
,
and
that
is
the
house
of
their
bodies
glorified
:
while
they
are
here
in
this
life
,
they
have
a
cottage
rather
than
a
house
,
a
cottage
seated
in
a
low
waterie
marish
place
,
exposing
the
soule
to
Agues
,
Feavers
,
and
varietie
of
diseases
,
so
that
shee
is
sometimes
downe
;
at
the
best
but
crasie
and
valetudinarie
:
scarse
any
vicissitude
and
change
,
either
of
age
,
or
place
,
or
calling
;
but
the
soule
is
dangerously
affected
with
it
,
and
in
great
hazard
;
a
dangerous
Cottage
,
ready
to
fall
upon
the
soule
,
and
crash
it
in
pieces
;
a
cottage
full
of
holes
and
rifts
;
in
every
storme
,
and
tempest
of
adversitie
it
raines
through
this
cottage
into
the
soule
,
and
makes
the
soule
unhealthie
;
in
the
Sun-shine
of
prosperitie
,
the
beames
of
the
Sunne
beate
upon
the
soule
,
and
make
it
faint
and
weake
,
many
times
a
ruinous
cottage
,
so
that
the
inhabitant
is
forced
to
spend
almost
all
his
time
in
repairing
it
,
in
keeping
it
up
,
in
supplying
the
necessities
of
it
;
distracted
,
rent
,
and
torne
with
cares
and
sollicitudes
for
it
,
so
that
little
time
is
left
for
better
duties
,
for
duties
proper
to
the
inner
man
,
and
when
the
soule
setteth
her selfe
to
these
duties
,
then
this
Cottage
is
an
impediment
unto
her
,
taking
off
her
minde
from
it
by
some
sudden
gust
of
a
vaine
thought
,
or
hindring
her
by
some
indisposition
,
or
compelling
her
by
some
urgent
necessitie
,
to
breake
off
before
shee
is
willing
.
These
and
the
like
incumbrances
doe
much
afflict
the
Saints
,
therefore
they
desire
to
bee
cloathed
upon
,
with
a
pure
house
,
a
pleasant
house
,
a
lightsome
house
,
a
healthfull
house
,
a
durable
house
,
a
glorious
house
that
might
bee
a
helpe
and
incouragement
to
the
soule
in
holy
and
religious
duties
.
In
this
wee
groane
earnestly
,
&c.
You
that
are
owners
of
the
wonder
are
not
ignorant
what
a
wonder
man
is
,
a
composure
of
different
natures
,
Celestiall
,
terrestriall
;
Angelicall
,
beastiall
;
corporall
,
spirituall
;
greater
then
the
world
,
lesse
then
the
world
;
the
richest
Pearle
,
and
the
basest
foyle
;
the
Image
of
GOD
,
and
a
peece
of
clay
:
you
are
not
ignorant
how
these
two
are
affected
one
to
the
other
in
the
Regenerate
man
,
if
the
body
bee
sound
and
well
,
it
kicketh
against
the
spirit
;
if
it
bee
ill
,
it
afflicts
the
Spirit
.
How
doe
I
love
my
body
,
as
my
fellow
servant
,
and
eschew
it
as
mine
enemie
?
how
doe
I
hate
it
as
my
clogge
,
and
reverence
it
as
my
fellow-heire
?
I
buffet
it
as
a
slave
,
and
imbrace
it
as
a
friend
;
I
chastise
it
and
keepe
it
under
,
and
then
I
want
a
companion
to
assist
mee
in
the
workes
of
pietie
,
I
cherish
it
,
and
nourish
it
,
and
then
am
I
stung
with
the
lusts
of
it
;
It
is
a
flattering
enemie
,
and
a
trecherous
friend
.
Oh
my
conjunction
,
and
oh
my
alienation
!
that
which
I
feare
I
imbrace
,
and
that
which
I
love
I
feare
;
before
I
make
warre
with
it
,
I
am
reconciled
;
and
before
I
am
reconciled
,
I
am
at
variance
:
what
a
strange
misterie
is
this
!
therefore
the
Saints
mortifie
and
crucifie
their
bodyes
,
they
gird
them
close
with
the
cords
of
strong
resolutions
,
they
macerate
them
with
watchings
and
fastings
,
and
make
them
thinne
,
and
pale
,
and
wanne
,
that
so
they
may
be
serviceable
to
the
Spirit
;
they
labour
that
their
hands
may
be
translucent
with
fasting
,
as
the
hands
of
Elphegus
were
,
that
their
countenances
may
bee
living
documents
of
humiliation
,
that
their
bodyes
may
bee
as
transparent
glasses
,
wherein
the
thoughts
of
their
hearts
may
be
seene
,
that
their
soules
may
have
no
more
residence
in
the
heart
,
but
may
as
evidently
bee
seene
in
every
part
of
the
body
as
there
.
This
they
ayme
at
,
and
when
they
have
done
all
this
,
yet
they
complaine
of
the
dulnesse
,
deadnesse
,
heavinesse
,
lumpishnesse
of
the
body
,
and
are
at
enmitie
with
it
,
and
cry
out
,
Oh
miserable
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
not
that
they
are
simply
enemies
to
the
body
,
but
to
this
earthly
corruptible
body
,
this
sinfull
body
that
depresseth
the
minde
musing
of
many
things
,
and
desire
the
deposition
,
and
laying
downe
of
the
same
,
that
so
they
may
receive
a
glorified
,
a
clarified
,
an
incorruptible
spirituall
body
,
not
made
of
a
spirit
,
but
serviceable
to
the
spirit
;
they
desire
that
these
eyes
may
bee
so
defecated
,
that
if
they
cannot
behold
the
essence
of
God
,
yet
they
may
stedfastly
behold
the
Empyrian
heavens
,
the
splendour
of
our
Saviour
,
and
the
lustre
of
the
bodies
of
the
Saints
,
more
bright
then
the
Sunne
seven
times
;
they
desire
that
these
hands
may
bee
blessed
with
the
contrectation
of
that
sacred
body
that
redeemed
them
;
they
desire
that
this
body
may
be
so
transparent
and
lucid
,
that
the
Soule
may
sally
out
freely
;
not
at
the
eye
alone
,
but
at
every
part
to
contemplate
those
glorious
objects
,
that
it
may
bee
so
prelucid
,
that
the
very
thoughts
of
the
heart
,
and
the
divine
fancies
that
are
in
the
imaginative
part
may
bee
seene
through
it
,
that
it
may
be
so
stript
of
corporall
densitie
and
grossenesse
,
that
like
lightning
it
may
bee
here
and
there
,
that
it
may
be
fit
for
raptures
,
and
extasies
,
and
the
Soule
no
more
doubtfull
whether
shee
be
in
the
body
,
or
not
in
the
body
;
This
the
Saints
desire
and
long
after
.
And
let
me
speake
this
of
you
oh
triumphant
Soules
that
are
now
in
blisse
without
the
least
impeachment
of
your
happinesse
.
This
even
you
thirst
after
,
you
esteeme
it
an
imperfect
estate
to
bee
without
your
bodyes
,
though
you
glorifie
and
praise
GOD
in
your
soules
,
yet
you
count
it
an
imperfect
worke
,
and
say
with
the
Psalmist
;
In
death
no
man
remembreth
thee
,
and
in
the
grave
no
man
shall
give
thee
thankes
,
though
your
spirits
doe
it
without
ceasing
,
without
failing
,
yet
the
whole
man
doth
it
not
;
and
such
an
insatiable
aviditie
,
there
is
in
you
of
the
praise
of
God
,
that
unlesse
it
bee
done
totally
and
fully
,
you
thinke
it
not
done
at
all
,
therefore
you
desire
this
glorified
organe
;
but
the
Saints
on
earth
being
much
more
depressed
with
this
heavy
clay
,
cry
out
with
these
Saints
;
In
this
wee
groane
earnestly
,
&c.
To
bee
cloathed
upon
with
our
house
,
&c.
An
improprietie
of
speech
I
confesse
,
for
men
doe
not
cloath
them selves
with
houses
,
yet
of
eminent
elegancie
and
pregnant
,
with
varietie
of
instructions
:
to
shew
the
fitnesse
of
this
glorie
to
every
soule
,
as
apparell
is
fitted
to
every
body
:
to
shew
the
comelinesse
of
this
glory
;
as
apparell
is
an
ornament
to
a
man
:
to
shew
the
firme
adhesion
of
this
glorie
,
the
whole
man
as
a
garment
doth
cleave
close
unto
him
:
to
shew
the
redundancie
of
this
glorie
,
that
a
man
shall
inveloppe
himselfe
in
this
glorie
,
as
a
man
doth
inwrappe
himselfe
in
his
garment
:
to
shew
the
Authour
of
this
glorie
,
hee
that
made
garments
to
cover
mans
nakednesse
in
Paradise
below
,
hee
maketh
robes
of
honour
to
adorne
him
everlastingly
in
Paradice
,
which
is
above
:
to
shew
the
undeservednesse
of
it
on
our
part
,
that
these
garments
they
are
not
webbes
of
our
owne
spinning
,
but
robes
of
Gods
giving
:
to
shew
the
all-sufficiencie
of
this
glory
,
in
this
life
wee
need
houses
to
dwell
in
,
and
rayment
to
cover
us
,
and
food
to
nourish
us
,
and
fire
to
warme
us
;
but
this
glory
it
shall
be
a
Magazine
of
all
spirituall
store
,
an
house
to
shelter
us
,
a
garment
to
cover
us
,
Manna
to
feed
us
,
water
to
refresh
us
,
it
shall
be
all
in
all
unto
us
.
These
and
many
more
instructions
are
folded
up
in
the
Cabinet
of
this
Metaphor
,
which
streights
of
time
will
not
give
mee
leave
to
unfold
,
and
spread
before
you
,
but
must
leave
them
to
your
private
meditations
;
and
so
passing
(
though
unwillingly
)
from
these
two
houses
which
the
Saints
desire
;
I
must
raise
up
your
attention
to
their
ardent
affection
unto
them
.
In
this
wee
groane
earnestly
,
&c.
Wherein
you
see
the
intention
of
their
affection
,
and
the
expression
of
it
;
The
intention
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Desiring
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Desiring
earnestly
;
The
expression
of
it
by
groanes
;
In
this
wee
groane
earnestly
.
The
one
the
soule
,
the
other
the
body
;
the
one
the
forme
,
the
other
the
exercise
;
the
one
the
roote
,
the
other
the
branch
;
or
if
you
will
,
the
one
the
fire
,
the
other
the
fuell
;
the
one
the
flame
,
the
other
the
oyle
that
nourisheth
the
flame
.
The
first
is
the
intension
of
the
affection
.
As
those
that
are
in
a
longing
passion
die
if
they
bee
not
satisfied
:
as
the
pregnant
Mother
groanes
to
be
delivered
of
her
burthen
;
as
those
that
are
pressed
under
a
heavy
weight
faint
if
they
be
not
eased
,
even
so
the
Saints
pressed
downe
with
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
eternall
weight
of
glorie
,
mentioned
in
the
precedent
Chapter
,
a
burthen
which
did
both
presse
them
downe
,
and
raise
them
up
;
that
did
both
streighten
them
and
enlarge
them
;
like
the
feathers
of
the
Dove
,
which
adde
to
her
Masse
,
but
take
off
from
her
gravitie
,
which
makes
her
more
corpulent
,
and
yet
more
light
;
even
so
this
weight
of
glory
so
pressed
downe
the
Saints
,
that
it
raised
them
up
to
the
Throne
of
the
Lambe
,
and
feeling
this
body
of
sinne
,
this
body
of
death
,
which
they
did
beare
about
them
as
plummets
of
lead
hanging
at
their
feet
;
they
desire
eft-soone
to
bee
stripped
of
all
incumbrances
and
impediments
,
to
depose
and
lay
downe
this
cottage
of
clay
,
that
so
being
absent
from
the
body
,
they
might
be
present
with
the
Lord
;
this
was
the
violence
of
their
affection
.
In
this
wee
groane
earnestly
,
&c.
An
affection
,
worthy
the
name
of
an
affection
,
truly
grounded
,
and
thereforetowring
so
high
,
that
it
is
almost
invisible
to
our
weake
sight
.
There
are
some
in
this
life
that
are
fed
with
gall
and
wormewood
,
with
teares
and
groanes
;
upon
whom
the
wheele
of
oppression
is
roled
,
breaking
all
their
bones
,
so
that
they
seeke
for
death
,
as
for
pearles
and
hidden
treasures
,
as
an
end
and
period
of
their
miseries
.
Others
there
are
who
seeing
the
vanitie
of
the
things
of
this
life
,
and
ballancing
with
them
the
transcendent
excellencie
of
the
Soule
of
man
above
the
world
,
had
rather
be
idle
,
or
not
be
at
all
,
then
to
be
so
basely
and
meanly
imployed
,
and
rewarded
,
as
the
world
doth
remunerate
her
favourites
.
Others
make
bitter
invectives
against
the
body
,
as
the
onely
impediment
to
the
soule
in
her
more
pure
speculations
,
placing
the
happinesse
of
the
soule
,
in
the
separation
from
the
body
;
all
these
come
farre
short
of
this
divine
affection
,
which
hath
not
her
rise
from
the
miseries
of
this
life
,
or
from
the
vanitie
of
the
creature
,
or
from
the
incumbrances
of
this
cottage
,
but
from
a
true
apprehension
of
the
love
of
God
,
from
a
deepe
panting
after
union
with
him
,
from
a
taste
of
the
powers
of
the
life
to
come
,
from
a
Soule
inflamed
with
a
coale
from
Gods
Altar
.
Looke
upon
these
Saints
in
my
Text
,
they
were
indeed
exercised
beyond
measure
,
with
those
things
which
wee
call
miseries
,
calamities
,
afflictions
;
at
the
mention
whereof
wee
quake
like
Aspen
leaves
;
but
were
these
tainted
with
impatiencie
?
were
these
groanes
fuliginous
vapours
from
a
malecontented
spirit
?
Did
they
not
account
these
afflictions
their
Justs
and
Barriers
,
and
Turnaments
,
and
exercises
of
honour
and
chivalrie
,
at
which
Angels
,
and
Archangels
were
present
with
their
Euges
and
approbations
,
God
himselfe
the
chiefe
Spectator
,
and
rewarder
of
these
exercises
;
they
themselves
tryumphing
and
boasting
in
their
tryalls
,
with
the
impresse
of
the
Apostle
on
their
shields
of
faith
;
Wee
are
perswaded
,
that
neither
death
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shall
bee
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Iesus
;
They
were
more
Eagle-eyed
by
the
strength
of
grace
,
to
pry
into
the
nothingnesse
of
the
creature
,
then
all
the
Philosophers
by
the
strength
of
nature
;
they
did
mortifie
,
and
crucifie
,
and
keepe
under
the
body
,
with
the
lusts
thereof
,
and
more
truly
detest
the
corruption
of
the
outward
man
,
then
any
Platonist
whatsoever
:
but
were
these
the
grounds
,
the
rise
of
this
celestiall
affection
?
nothing
lesse
,
to
see
God
,
to
enjoy
God
,
to
dwell
with
him
,
to
converse
with
him
,
to
be
bee
dissolved
to
be
with
Christ
:
these
transported
their
affections
;
not
the
emptinesse
of
the
things
below
,
but
fulnesse
of
things
above
;
not
the
basenesse
of
earthly
things
,
but
the
glorie
of
celestiall
things
;
not
the
miseries
of
this
life
,
or
of
this
crazie
vessell
,
but
the
happinesse
of
the
life
to
come
;
they
had
but
a
glimpse
of
this
strange
light
darted
into
their
soules
,
and
the
whole
world
was
darknesse
unto
it
;
they
had
a
gust
of
sweetnesse
cast
into
the
palate
of
their
soules
,
and
all
things
else
were
bitter
and
unsavorie
:
Christ
was
placed
in
the
summitie
and
height
of
their
soules
,
and
the
desire
of
the
full
fruition
of
him
caused
that
fainting
,
that
earnest
longing
in
their
spirits
.
You
will
say
if
this
be
so
,
what
will
become
of
the
greatest
part
of
Christians
,
who
are
afraid
to
die
?
who
are
so
farre
from
groaning
to
depose
this
Tabernacle
,
that
they
groane
at
the
least
intimation
of
dissolution
?
It
is
true
that
all
men
receive
not
this
saying
,
neither
is
it
for
every
one
to
attaine
to
this
perfection
.
As
there
are
two
sorts
of
faith
,
so
there
are
two
forts
of
Christians
;
there
is
a
strong
faith
,
and
a
weake
faith
;
and
there
are
strong
Christians
,
and
there
are
weake
Christians
;
the
strong
Christian
is
willing
to
dye
,
and
patient
to
live
;
the
weake
Christian
is
willing
to
live
,
and
patient
to
dye
;
hee
goes
when
God
calls
,
but
he
could
wish
that
God
would
deferre
his
calling
;
hee
hath
good
hopes
of
heaven
,
but
he
desires
a
little
more
to
enjoy
the
earth
;
he
loves
God
more
then
all
,
yet
his
affections
are
not
fully
taken
off
from
all
;
hee
is
not
perplexed
with
the
feares
of
Hell
,
yet
hee
is
not
ravished
with
the
joyes
of
Heaven
;
hee
hath
much
strength
but
knowes
it
not
:
as
many
a
Spectator
of
a
prize
is
better
able
to
performe
it
,
then
he
that
undertakes
it
;
but
either
through
faintnesse
of
heart
,
or
ignorance
of
his
owne
strength
,
dare
not
put
it
to
the
hazard
,
but
had
rather
commend
another
mans
valour
,
then
trye
his
owne
;
whereas
a
strong
Christian
,
a
man
growne
in
Christ
,
sends
a
challenge
to
this
Gyant
Death
,
singles
him
out
,
as
a
fit
object
of
his
valour
,
grapples
with
him
,
not
as
with
his
match
,
but
as
his
underling
,
insulteth
over
him
,
setteth
his
foot
on
the
necke
of
this
King
of
terrours
,
and
by
conquering
him
,
captivates
with
great
facilitie
all
other
pettie
feares
of
ignominie
,
povertie
and
the
like
,
which
therefore
are
dreadfull
,
because
they
tend
to
Death
,
the
last
,
the
worst
,
the
end
,
the
summe
of
all
feared
evills
:
this
is
the
unconquerable
crowne
of
Faith
;
this
is
the
glory
of
a
Christian
,
this
is
the
Diadem
of
honour
wreathed
about
his
Temples
,
advancing
him
above
all
other
men
whatsoever
.
But
you
will
say
,
may
a
man
desire
death
?
Is
this
now
a
question
,
what
meanes
the
agony
of
the
Apostle
?
I
desire
to
bee
dissolved
,
and
to
bee
with
Christ
.
What
meanes
the
earnest
longing
of
the
Spouse
?
Apoca.
22.
The
Spirit
saith
come
,
and
the
Bride
saith
come
;
and
let
him
that
heares
say
come
.
What
meanes
her
fainting
in
the
Canticles
?
I
am
sicke
of
love
,
let
him
bring
mee
into
his
chamber
:
Let
mee
see
his
face
,
I
am
sicke
unto
death
:
Let
mee
dye
lest
I
dye
,
that
I
may
see
him
for
ever
.
What
meanes
the
character
of
a
true
Christian
?
As
many
as
love
the
appearance
of
the
Lord
,
which
cannot
be
without
death
:
What
meanes
the
incredible
contempt
of
death
in
ancient
Christians
,
insomuch
,
that
it
was
a
received
Maxime
with
the
Heathen
;
Omnis
Christianus
est
contemptor
mortis
.
What
meanes
the
heroicall
encouragement
of
old
Hilarion
,
Egredere
anima
,
egredere
,
quid
times
?
Goe
out
my
soule
,
goe
out
,
why
tremblest
thou
?
What
meanes
the
words
of
old
Simion
in
the
flames
;
Thus
to
die
,
is
to
live
?
What
meanes
the
rapture
of
Saint
Chrysostome
,
that
hee
would
thanke
that
man
that
would
kill
him
,
as
transmitting
him
more
speedily
to
those
unconceivable
Joyes
?
What
meanes
this
groaning
,
and
thirsting
in
my
Text
?
Doe
not
these
demonstrate
that
it
is
lawfull
to
desire
death
?
Not
simply
in
it selfe
,
or
for
it selfe
;
it
is
the
separation
of
those
two
whom
God
hath
coupled
;
it
is
a
cessation
of
being
;
it
is
an
evill
of
punishment
,
the
daughter
of
sinne
:
to
desire
it
simply
,
were
to
desire
evill
,
which
is
abhorrent
to
nature
;
much
lesse
ought
wee
to
hasten
our
death
by
violent
meanes
.
Let
their
memories
bee
buried
in
perpeturall
silence
,
as
the
botches
and
ulcers
of
Christianitie
,
who
out
of
impatience
have
perpetrated
this
heinous
sinne
,
a
sinne
against
God
and
man
;
against
nature
,
against
grace
,
against
the
Church
,
against
the
common-wealth
,
against
all
things
:
The
Heathen
man
could
say
,
that
we
are
the
possession
of
God
,
to
be
disposed
of
by
him
,
not
by
our selves
:
the
body
is
the
structure
of
God
,
the
worke
of
his
hands
,
the
Tabernacle
which
hee
hath
made
,
and
not
to
be
removed
,
or
to
bee
taken
downe
,
but
by
his
command
:
while
we
live
,
we
may
advance
the
glory
of
God
,
the
good
of
others
;
wee
may
impeople
heaven
,
make
up
the
ruines
of
Angels
;
to
hasten
our
death
,
were
to
envie
this
glory
to
God
,
this
good
to
others
:
In
that
distraction
of
our
Apostle
betweene
two
good
things
,
his
owne
glory
,
and
the
good
of
others
;
you
know
which
way
the
scales
inclined
,
to
the
good
of
others
;
as
if
he
had
said
,
Let
my
glory
be
deferred
,
so
Gods
glory
be
increased
;
let
my
joy
be
increased
,
let
my
joy
be
suspended
,
so
the
joy
of
Angels
,
and
of
the
Court
of
heaven
be
intended
by
the
conversion
of
sinners
;
Nay
more
,
this
is
a
small
thing
;
Let
me
be
an
Athema
,
so
Israel
be
blessed
,
let
me
be
blotted
out
of
the
booke
of
life
,
so
thousands
bee
inserted
;
let
the
bowels
of
Christ
be
streightened
to
me
,
so
they
bee
enlarged
to
others
;
this
is
life
indeed
,
this
is
the
end
of
our
life
:
this
will
comfort
us
in
this
life
,
and
crowne
us
in
the
life
to
come
.
Hee
that
can
truly
say
,
that
while
he
lived
,
hee
lived
to
God
,
not
to
himselfe
,
that
he
sincerely
propounded
the
glory
of
God
,
and
the
good
of
others
unto
himselfe
;
this
man
may
write
upon
his
Tombe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
lived
:
take
this
out
of
the
life
of
man
,
and
what
is
it
but
a
meere
death
,
if
not
worse
,
though
it
bee
protracted
to
the
yeares
of
Methusalem
twice
told
?
Thus
,
simply
to
defire
death
is
not
good
;
but
cloathe
this
with
some
circumstances
,
and
then
to
desire
death
is
not
onely
warrantable
but
commendable
;
when
we
have
done
all
the
good
we
can
,
when
our
lives
will
be
no
more
serviceable
to
Church
or
Common-wealth
,
when
we
have
with
all
fidelitie
done
our
Masters
worke
,
when
we
have
the
testimonie
of
a
good
conscience
,
that
wee
have
fought
a
good
fight
,
that
wee
have
kept
the
faith
,
that
wee
have
finished
our
race
;
then
may
we
say
with
old
Simeon
,
Lord
now
lettest
thou
thy
servant
depart
in
peace
;
then
may
we
with
our
Apostle
lift
up
our
eyes
to
the
crowne
of
righteousnesse
,
which
the
righteous
Iudge
hath
laid
up
for
them
that
feare
him
;
then
we
may
expect
the
Euge
of
the
good
servant
,
Well
done
good
and
faithfull
servant
,
enter
into
the
joy
of
the
Master
.
Againe
,
when
we
are
called
to
be
Holocausts
,
or
sacrifices
,
oblations
of
sweet
savours
,
the
Frankincense
of
the
Church
to
perfume
others
,
to
deliver
up
our
lives
unto
God
,
to
seale
his
Truth
with
our
bloud
to
encourage
others
;
then
we
ought
to
runne
unto
death
with
all
alacritie
,
rejoycing
that
wee
are
counted
worthie
to
suffer
for
his
Name
,
to
triumph
,
to
boast
in
this
out
of
these
cases
,
to
have
such
a
taste
of
God
,
such
a
rellish
of
the
joyes
of
heaven
,
such
a
longing
after
the
presence
of
Christ
,
as
not
to
be
ready
,
but
to
be
willing
;
not
to
be
prepared
for
the
stroake
of
death
,
but
to
be
desirous
of
it
,
to
esteeme
of
death
as
the
funerall
of
sinne
,
the
interring
of
vice
,
the
period
of
miseries
,
the
Charter
of
freedome
,
the
Pattent
of
of
exemption
from
evill
of
sinne
,
from
evill
of
punishment
,
the
day
of
our
birth
,
the
season
of
harvest
,
the
seale
of
our
victorie
,
the
haven
of
our
happinesse
,
our
introduction
into
heaven
,
our
inauguration
into
a
kingdome
;
the
Chariot
of
our
triumph
,
the
day
of
our
returne
to
our
proper
house
;
to
our
Parents
,
to
our
best
friends
.
This
is
the
affection
which
is
required
in
us
,
at
which
we
ought
to
ayme
.
Let
this
house
of
clay
be
resolved
into
the
principles
of
the
same
,
what
wonder
if
that
which
is
built
be
throwne
downe
;
and
that
which
is
compounded
,
be
resolved
;
and
that
which
was
borrowed
of
the
Elements
,
bee
repayed
againe
;
and
that
which
was
taken
from
the
earth
,
be
committed
to
the
custodie
of
the
earth
.
Nay
,
let
me
triumph
in
the
resolution
of
this
peece
of
clay
into
the
exilest
atome
,
and
admire
the
counsell
of
God
,
that
this
Carkasse
is
crumbled
into
the
smallest
dust
,
and
sifted
into
the
coursest
branne
,
even
to
dust
and
ashes
;
Were
not
this
body
resolved
into
dust
,
who
would
beleeve
his
originall
to
be
from
the
earth
?
what
pride
,
what
elevation
would
follow
?
what
carking
and
caring
for
this
earthly
Tabernacle
?
if
now
when
we
see
it
to
be
but
a
spawne
of
wormes
,
and
the
food
of
Emmits
,
there
is
such
immoderate
excesse
;
what
would
there
be
if
the
body
were
exempted
from
putrifaction
?
what
desolations
would
follow
in
Cities
,
in
Townes
?
how
many
would
dwell
in
monuments
with
those
whom
they
have
honoured
,
or
affected
in
their
lives
?
if
many
be
now
so
impotent
,
that
though
the
body
bee
putrified
,
they
cannot
forbeare
imbracing
of
it
,
and
to
solace
themselves
,
make
Pictures
of
their
dead
friends
,
and
dote
upon
these
,
what
would
they
not
doe
if
their
bodyes
were
immortall
?
What
neglect
would
there
be
of
the
soule
,
the
better
part
of
a
man
?
who
would
know
the
vertue
of
it
,
that
it
is
not
onely
salt
to
the
body
to
keepe
it
sweet
,
but
the
life
,
the
beauty
,
the
comlinesse
of
the
body
?
Who
would
beleeve
the
consummation
,
the
period
of
the
world
,
if
our
bodyes
were
immortall
?
who
would
mind
heavenly
things
?
who
seeke
those
things
that
are
above
?
what
deifying
of
the
body
would
follow
?
what
Idolatries
?
what
superstitions
?
what
Temples
built
?
what
Altars
erected
?
what
varietie
of
Ceremonies
instituted
to
the
body
?
All
which
God
hath
pluckt
up
by
the
rootes
,
by
this
putrifaction
,
and
incinneration
of
our
bodyes
,
by
this
,
teaching
us
to
contemne
earthly
things
,
to
have
our
cogitations
on
heaven
,
to
thinke
upon
this
scale
,
to
ascend
up
to
this
Mount
,
to
aspire
to
this
intention
,
which
that
we
may
,
let
me
adde
fuell
to
the
fire
,
and
oyle
unto
the
flame
,
the
expression
of
this
affection
,
to
the
intention
of
it
,
earnest
groaning
,
to
eager
desiring
.
In
this
wee
groane
earnestly
.
That
is
,
for
this
wee
sigh
out
,
not
our
breath
,
but
our
spirits
;
we
groane
out
,
not
fuliginous
vapours
,
but
our
very
hearts
,
we
weepe
not
teares
but
bloud
;
for
this
wee
immolate
the
sufferings
of
our
bodyes
,
and
macerate
them
with
watchings
and
fastings
,
we
roule
them
in
dust
and
ashes
;
we
exercise
them
in
all
humiliation
and
repentance
.
And
this
is
to
groane
earnestly
,
in
my
Text.
This
is
the
negotiation
of
the
outward
man
whereby
it
trades
for
heaven
,
this
is
the
conversion
of
a
peece
of
clay
,
into
a
pile
of
frankincense
;
this
addes
wings
unto
our
Prayers
;
this
openeth
the
eares
of
God
;
this
dissipateth
the
cloudes
of
his
countenance
;
this
inclineth
him
to
clemencie
towards
us
;
this
maketh
the
Widow
continent
,
and
the
Virgin
unspotted
;
this
lifts
up
the
voluntarie
Eunuch
to
the
kingdome
of
heaven
;
this
perfects
the
grace
that
is
in
the
soule
;
this
washeth
away
the
staines
,
and
contaminations
that
are
in
the
soule
;
this
is
the
beautie
and
comelinesse
of
a
Christian.
How
lovely
were
the
Ninivites
?
how
glorious
was
the
King
in
sackcloth
,
sitting
in
his
throne
of
dust
and
ashes
?
what
were
his
Robes
of
Majestie
and
Royaltie
to
these
ornaments
,
they
might
dazle
the
eyes
of
the
body
for
a
time
,
these
dazle
the
eyes
of
the
mind
,
even
at
this
day
,
after
so
many
hundred
yeares
;
they
might
procure
him
honour
with
men
,
these
made
him
honoured
by
God
himselfe
.
Letcorporall
eyes
looke
upon
an
abject
,
and
meane
apparance
of
a
King
in
these
weedes
,
yet
doe
not
spirituall
eyes
see
through
these
garments
,
Humilitie
,
Patience
,
submission
,
feare
of
God
,
and
the
like
?
and
are
there
any
Jewels
like
unto
these
?
what
are
those
garments
which
are
the
labour
of
a
worme
,
to
these
robes
that
are
the
worke
of
Gods
Spirit
?
What
is
a
chaine
of
Pearle
,
to
a
chaine
of
warme
and
successive
teares
,
beaten
out
of
the
rocks
of
a
broken
and
contrite
heart
?
they
may
adorne
the
body
,
this
adornes
the
soule
;
and
which
is
more
,
bindes
the
hands
of
God
himselfe
.
Let
whose
will
admire
the
victories
and
triumphs
of
David
over
the
enemies
of
Israel
,
which
are
indeed
worthy
of
admiration
;
I
admire
him
in
his
watchings
,
and
fastings
,
and
sackcloth
;
by
them
hee
overcame
flesh
and
bloud
;
by
these
he
overcame
God
;
by
them
he
overcame
men
,
by
these
hee
made
conquest
of
himselfe
;
by
them
he
enlarged
the
territories
of
Israel
,
by
these
hee
enlarged
the
bounds
of
heaven
;
by
them
he
made
Hadadezer
flye
,
by
these
he
made
the
Angell
put
up
his
sword
,
and
God
to
reverse
his
sentence
;
by
them
he
did
remove
temporall
evils
;
by
these
hee
did
procure
everlasting
good
unto
himselfe
and
others
.
This
is
that
humiliation
which
this
sacred
time
requires
,
not
abstinence
onely
from
meates
which
pamper
this
carkasse
;
this
is
not
the
body
of
this
fast
,
but
a
vehement
intention
of
religious
duties
above
other
times
;
he
that
prayed
twice
a-day
before
,
let
him
now
doe
it
seven
times
;
hee
that
fasted
but
once
in
the
weeke
,
let
him
now
doe
it
three
times
,
or
oftner
,
as
his
body
will
permit
him
,
though
it
be
to
the
sicknesse
of
the
body
,
it
is
an
happy
sicknesse
of
the
bodie
,
which
is
the
sanity
of
the
soule
;
hee
that
gave
Almes
a
little
,
let
him
now
double
,
or
treble
his
liberalitie
;
hee
that
did
delight
before
in
recreations
,
let
him
devote
that
time
to
prayer
,
to
humiliation
:
doe
not
our
sinnes
require
this
?
our
owne
sins
?
the
sinnes
of
others
?
if
not
our
owne
miseries
(
for
which
we
blesse
God
)
yet
doe
not
the
miseries
of
other
Nations
,
the
Churches
of
God
require
this
?
Doe
wee
not
now
beate
our
breasts
,
and
hang
downe
our
heads
,
and
rend
our
hearts
,
and
punish
our selves
for
our
sinnes
,
that
God
may
not
punish
them
?
Did
not
our
sins
call
upon
us
for
this
dutie
,
yet
is
not
the
sight
of
God
,
the
presence
of
our
Saviour
,
the
joyes
of
Heaven
,
the
equalitie
with
the
Angels
,
the
glory
of
a
Kingdome
worthie
a
teare
,
a
groane
,
a
sigh
,
a
fast
?
are
they
now
so
contemptible
or
meane
,
that
no
violence
is
requisite
?
with
what
face
shall
wee
appeare
before
our
Saviour
at
his
Tribunall
,
when
he
shall
demand
of
us
his
teares
,
his
watchings
and
fastings
?
when
he
shall
say
unto
us
,
where
are
my
teares
?
are
they
water
spilt
upon
the
ground
,
not
to
be
gathered
up
?
Where
are
my
sighes
and
groanes
,
have
they
vanished
into
the
ayre
?
where
are
my
watchings
?
what
not
a
teare
,
for
so
many
teares
?
not
a
fast
,
for
so
many
fasts
?
not
a
groane
for
so
many
miseries
which
I
indured
?
Had
I
shed
but
one
teare
,
should
it
not
have
broken
up
a
fountaine
of
teares
in
thee
?
Had
I
fetched
but
one
sigh
,
should
it
not
have
made
thy
life
a
perpetuall
sigh
:
But
when
I
have
done
so
much
for
thy
sake
,
shall
it
be
lost
?
wilt
thou
doe
nothing
for
thy
owne
selfe
?
shall
I
cast
so
much
seed
into
the
ground
,
and
reape
nothing
againe
.
Oh
my
beloved
,
what
are
all
our
afflictions
?
what
are
all
the
afflictions
of
our selves
,
to
the
least
drop
of
gall
that
hee
tasted
,
to
the
least
scourge
which
hee
suffered
?
how
can
we
say
that
either
wee
loved
God
or
our selves
,
if
wee
doe
not
these
things
in
testimonie
of
this
.
If
yee
shall
not
performe
these
duties
,
it
is
a
small
comfort
for
us
,
that
we
have
freed
our
soules
;
it
is
your
salvation
wee
thirst
after
,
and
say
in
a
better
sense
,
then
the
King
of
Sodome
;
Danobis
animas
,
Give
us
your
soules
:
and
without
this
wee
have
no
comfort
,
wee
may
be
acquitted
at
the
barre
of
God
,
but
wee
shall
not
be
crowned
in
his
Throne
;
for
what
is
our
crowne
,
but
you
that
heare
us
;
but
if
you
shall
thus
groane
,
as
I
doubt
not
but
you
doe
in
secret
,
it
is
not
I
,
but
God
himselfe
hath
promised
,
that
they
that
sow
in
teares
,
shall
reape
in
joy
:
that
they
which
mourne
here
,
shall
be
comforted
hereafter
,
that
they
which
groane
here
,
shall
be
refreshed
in
their
proper
house
;
In
this
wee
groane
earnestly
,
desiring
to
bee
cloathed
upon
with
our
house
which
is
from
heaven
.
Which
God
of
his
infinite
mercie
grant
,
&c.
FINIS
.
CHRIST
HIS
SECOND
ADVENT
;
OR
,
THE
APPROACH
OF
THE
GOD
OF
RECOMPENCES
.
ACT.
1.
11.
This
same
Iesus
which
is
taken
up
from
you
into
heaven
,
shall
so
come
in
like
manner
,
as
you
have
seene
him
goe
into
heaven
.
Epist.
JUDE
,
vers.
14.
Behold
,
the
Lord
commeth
with
ten
thousand
of
his
Saints
,
to
execute
judgement
upon
all
,
and
to
convince
all
that
are
ungodly
among
them
,
of
all
their
ungodly
deedes
which
they
have
ungodly
committed
,
and
of
all
their
hard
speeches
,
which
ungodly
sinners
have
spoken
against
him
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
CHRIST
HIS
SECOND
ADVENT
;
OR
,
THE
APPROACH
OF
THE
GOD
OF
RECOMPENCES
.
SERMON
XXIII
.
REVEL.
22.
12.
Behold
,
I
come
shortly
,
and
my
reward
is
with
me
,
to
give
every
man
according
to
his
workes
.
THe
Angell
having
described
to
Saint
Iohn
(
in
the
Chapter
immediatly
before
;
and
in
the
former
part
of
this
Chapter
)
the
exceeding
great
joy
,
and
glory
,
and
felicitie
,
that
all
the
godly
shall
have
in
the
kingdome
of
heaven
,
by
comparing
it
to
a
Citie
built
with
precious
stones
,
having
twelve
gates
,
and
twelve
foundations
:
wherein
there
is
no
darknesse
,
they
needing
no
candle
,
nor
the
light
of
the
Sunne
:
for
Christ
Jesus
the
Sunne
of
righteousnesse
,
is
the
continuall
light
thereof
.
And
that
therein
is
no
miserie
,
no
crosse
,
no
imperfection
;
no
want
,
no
calamitie
,
but
continuall
joy
and
rejoycing
.
Where
their
songs
are
Halelujah
,
and
their
shields
felicitie
,
in
the
continuall
enjoying
of
the
presence
of
Almighty
God
,
the
glorious
Trinitie
.
Having
,
I
say
,
thus
described
these
joyes
,
he
doth
in
the
words
of
my
Text
,
for
the
comfort
of
the
godly
,
Who
(
have
here
no
continuing
Citie
,
but
)
are
strangers
,
and
forreiners
,
and
pilgrims
,
and
travellers
to
another
Citie
,
and
seeke
a
Countrie
.
And
in
this
their
travell
,
they
meete
with
many
crosses
,
and
afflictions
,
and
miseries
.
And
likewise
for
the
terrour
of
the
wicked
,
that
make
this
world
their
kingdome
,
and
are
the
chiefe
Lords
and
commanders
of
the
same
:
for
the
comfort
of
the
one
,
and
the
terrour
of
the
other
,
the
Angell
here
in
the
person
of
Christ
saith
,
hee
will
come
,
and
that
shortly
,
to
bee
a
speedy
deliverer
of
the
one
,
and
a
just
Judge
against
the
other
.
Behold
,
I
come
shortly
,
and
my
reward
is
with
me
,
&c.
In
which
words
,
observe
these
particular
branches
.
First
,
the
word
of
preparation
or
attention
,
in
the
first
word
,
Behold
,
which
is
as
it
were
a
Trumpet
that
sounds
before
the
comming
of
the
great
Judge
,
bidding
every
one
to
fit
,
and
prepare
himselfe
to
hold
up
his
hand
at
the
barre
,
Behold
.
Secondly
the
Person
,
and
that
is
the
Judge
himselfe
,
speaking
in
the
person
of
the
Angell
.
I
,
Christ
Jesus
himselfe
.
Thirdly
,
his
action
,
I
come
.
Fourthly
,
the
speedinesse
of
his
comming
,
shortly
.
Fiftly
,
the
end
of
his
comming
to
Judgement
,
and
that
is
to
reward
every
man
according
to
his
workes
.
Sixtly
,
and
lastly
,
the
quantitie
,
and
the
qualitie
of
the
reward
inclusively
set
downe
;
which
is
according
to
the
qualitie
of
the
workes
:
for
if
the
workes
be
good
,
there
shall
be
a
great
,
and
good
reward
,
but
if
they
be
bad
,
the
reward
shall
be
accordingly
.
The
small
model
of
time
will
not
suffer
mee
to
runne
over
all
these
particulars
:
therefore
my
meditations
,
and
your
attention
,
shall
be
in
one
doctrine
from
the
words
in
generall
,
and
that
is
this
,
that
Christ
Iesus
will
hasten
his
comming
to
Iudgement
,
to
reward
the
godly
with
everlasting
,
and
eternall
felicities
:
but
the
wicked
and
ungodly
,
For
the
proofe
of
which
doctrine
,
you
may
consider
these
foure
things
.
First
of
all
the
certaintie
,
and
celeritie
of
Christs
comming
to
Judgement
.
Secondly
,
the
signes
that
prognosticate
his
comming
.
Thirdly
,
the
Judgement
it selfe
.
Lastly
,
the
end
.
For
the
certaintie
of
Christs
comming
to
judgement
,
I
perswade
my selfe
that
there
is
none
here
among
you
so
ignorant
,
that
hee
doth
not
know
,
or
so
Atheisticall
that
he
doth
not
beleeve
:
you
know
it
is
an
Article
of
our
beliefe
,
that
he
ascended
into
heaven
,
and
there
hee
sits
at
the
right
hand
of
his
Father
in
glorie
,
and
from
thence
he
shall
come
at
the
end
of
the
world
,
to
judge
both
the
quicke
and
the
dead
.
Therefore
I
may
spare
the
labour
,
and
the
time
in
any
further
proofe
of
that
.
Now
concerning
the
speedinesse
of
his
comming
to
judgement
.
Cor.
10.
11.
If
then
was
the
last
time
,
as
Saint
Iohn
saith
.
1
Iohn
2.
If
then
the
end
of
all
things
were
at
hand
,
as
Saint
Peter
saith
,
1
Pet.
4.
7.
can
we
thinke
that
now
it
is
farre
off
?
Nay
,
so
sure
,
and
so
certaine
as
God
is
God
,
and
his
Word
is
truth
,
and
not
one
jotte
nor
tittle
thereof
shall
passe
away
,
he
is
neere
at
hand
,
hee
will
come
shortly
.
But
,
before
wee
proceed
,
there
lies
two
stumbling
blocks
in
the
Saint
Peter
in
2
Pet.
3.
3.
he
wills
us
to
understand
,
that
in
the
last
dayes
there
shall
come
scoffers
,
men
living
after
their
owne
lusts
,
saying
,
Where
is
the
promise
of
his
comming
?
You
preach
so
much
that
Christ
Jesus
is
comming
to
Judgement
,
and
to
call
every
one
of
us
to
account
for
our
wayes
,
our
words
and
actions
,
but
where
is
the
promise
of
his
comming
?
for
all
things
continue
alike
from
the
beginning
of
the
Creation
.
Miserable
men
!
that
would
be
perswaded
that
the
day
of
Judgement
should
never
come
,
because
it
was
deferred
:
but
such
jesting
,
and
mocking
,
and
scoffing
at
this
great
and
terrible
day
heretofore
used
,
and
indeed
now
practised
in
the
whole
progenie
of
unbeleevers
,
it
may
be
an
argument
to
us
,
that
it
shall
not
be
deferred
;
for
so
saith
Saint
Paul
,
1
Thes.
5.
3.
when
they
shall
say
,
peace
,
peace
,
and
safetie
,
then
destruction
shall
come
on
them
,
as
travell
on
a
woman
with
child
,
and
they
shall
not
escape
.
But
Saint
Peter
answers
these
scoffers
that
asked
,
Where
is
the
promise
of
his
comming
?
hee
gives
them
two
answers
;
The
one
in
verse
8.
the
other
verse
9.
In
the
eighth
verse
,
he
saith
Christ
deferres
not
long
to
come
to
judgement
:
for
saith
he
,
one
day
with
the
Lord
is
as
a
thousand
yeares
,
&c.
alluding
to
Psal.
90.
4.
A
thousand
yeares
in
thy
sight
,
are
but
as
yesterday
,
since
they
passe
as
a
watch
in
the
night
.
As
if
he
should
say
;
were
it
possible
for
a
man
to
live
a
thousand
yeares
;
yet
those
thousand
yeares
in
respect
of
God
,
assoone
as
they
are
past
,
they
are
as
one
day
in
respect
of
men
:
nay
,
they
are
but
as
a
watch
of
the
night
;
that
is
,
but
as
three
houres
.
The
old
Jewes
they
divided
the
night
into
foure
Watches
,
and
appointed
to
each
Watch
three
houres
;
as
may
appeare
by
comparing
of
these
places
of
Scripture
together
,
Mat.
14.
24.
Num.
14.
25.
Luke
12.
38.
So
then
that
a
thousand
yeares
in
respect
of
God
,
are
but
as
one
day
;
nay
,
but
as
a
Watch
of
the
night
;
that
is
,
but
as
three
houres
.
It
doth
plainly
shew
to
us
,
that
Saint
Peter
meant
not
to
speake
distinctly
of
a
thousand
yeares
,
but
of
a
long
time
:
so
that
his
meaning
is
,
innumerable
yeares
in
respect
of
God
,
are
but
as
one
day
.
Saint
Peter
might
as
well
have
said
2000.
or
3000.
or
10000.
thousand
yeares
in
respect
of
God
,
are
but
as
one
day
.
Thus
you
have
his
first
answer
to
those
scoffers
,
that
said
,
Where
is
the
promise
of
his
comming
?
His
second
answer
is
in
the
ninth
verse
,
where
the
Apostle
saith
,
The
Lord
is
not
slacke
concerning
his
promise
.
Where
is
the
promise
of
his
comming
?
Why
,
saith
the
Apostle
,
The
Lord
is
not
slacke
,
as
we
account
slacknesse
.
For
we
account
them
slacke
that
goe
slowly
about
a
worke
,
but
God
is
not
so
to
bee
accounted
slacke
;
but
saith
the
Apostle
,
Hee
is
patient
towards
us
,
and
would
have
none
perish
,
but
come
to
repentance
.
Then
the
slacknesse
of
Christs
comming
is
his
patience
,
because
he
would
give
us
time
to
repent
,
and
have
us
prepared
before
hee
come
.
O
,
then
beloved
,
let
us
not
make
a
mocke
as
others
doe
of
this
patience
,
but
while
we
have
time
,
let
us
take
time
,
that
when
he
comes
we
may
be
worthy
of
him
.
Thus
you
have
the
first
heresie
confuted
.
The
second
was
quite
contrarie
to
this
,
set
abroach
by
certaine
false
teachers
,
who
taught
the
Thessalonians
,
that
the
day
of
Thessal
.
2.
that
the
day
of
judgement
was
not
at
hand
.
And
hee
gives
the
reason
verse
3.
For
,
saith
he
,
that
day
shall
not
come
,
except
there
be
a
departing
first
,
and
that
man
of
sinne
,
the
sonne
of
perdition
bee
revealed
.
But
how
is
it
that
the
Apostle
tells
the
Thessalonians
,
that
the
Heb.
9.
26.
Christ
appeared
in
the
end
of
the
world
.
It
was
in
the
end
of
the
world
that
Christ
appeared
to
Master
Calvin
saith
the
answer
is
easie
:
for
,
saith
he
,
in
respect
of
God
it
was
at
hand
,
but
as
for
us
,
we
must
be
continually
waiting
that
the
day
of
the
Lord
is
at
hand
:
they
understand
the
word
in
the
Originall
,
to
signifie
generally
a
time
drawing
neere
.
As
to
say
the
day
of
Judgement
may
be
this
day
as
well
as
to
morrow
,
and
to
morrow
as
well
as
this
day
;
and
many
dayes
hence
as
well
as
now
.
But
in
that
place
where
he
saith
it
is
not
at
hand
,
they
understand
the
word
precisely
,
to
be
meant
of
a
precise
time
:
so
the
Apostle
speakes
truly
,
the
day
of
Judgement
is
not
at
hand
,
so
as
that
any
man
can
say
,
it
shall
bee
this
day
,
or
this
moneth
,
or
this
houre
,
or
this
yeare
,
or
this
age
.
This
is
no
more
but
the
doctrine
of
Christ
;
Of
that
day
,
and
houre
no
man
knoweth
,
no
not
the
Angels
in
heaven
;
no
,
not
Christ
himselfe
as
man
,
but
the
Father
only
.
So
you
see
it
is
plaine
and
evident
,
that
the
day
of
Judgement
is
at
hand
;
but
in
what
precise
limits
of
time
or
age
it
shall
happen
,
it
is
uncertaine
.
Our
Saviour
Christ
tells
his
Apostles
,
Act.
1.
7.
It
is
not
for
you
to
know
the
times
,
and
seasons
,
that
the
Father
hath
put
into
his
own
hands
.
It
is
not
for
you
to
know
these
times
:
Then
beloved
,
why
should
we
have
an
eare
to
heare
,
where
God
hath
not
a
tongue
to
speake
?
Let
it
suffice
us
to
know
that
it
is
at
hand
,
which
if
wee
make
good
use
of
,
it
will
make
us
warie
and
watchfull
,
and
vigilant
over
all
our
wayes
;
that
we
say
not
with
the
evill
servant
,
Our
Master
deferres
his
comming
;
let
us
eate
,
and
drinke
,
and
beat
our
fellow
servants
:
but
betake
our selves
to
the
good
servants
dutie
,
to
watch
.
Watch
we
therefore
,
wee
know
not
the
day
and
houre
,
when
the
Sonne
of
man
commeth
.
But
when
he
commeth
and
findes
us
doing
well
,
dealing
faithfully
,
and
living
holily
;
happy
,
nay
thrice
happie
shall
we
be
:
we
shall
bee
sure
to
partake
of
the
blessing
of
those
upon
mount
Gerrazim
,
we
need
not
feare
the
curse
of
those
upon
Mount
Eball
.
Wee
need
not
bee
afraid
of
the
Thundering
,
and
lightning
on
Sinai
,
nor
the
fire
,
and
tempest
,
nor
smoake
of
the
furnace
,
nor
of
the
sound
of
the
Trumpet
:
for
all
our
joy
shall
be
in
Sion
.
But
when
he
comes
,
if
he
find
us
living
wickedly
,
dealing
unfaithfully
,
cursed
,
nay
,
thrice
cursed
we
be
,
we
are
sure
to
partake
of
mourning
for
joy
,
of
ashes
for
beautie
,
of
a
rent
for
a
girdle
:
whatsoever
becomes
of
our
garments
,
assuredly
our
hearts
shall
be
rent
in
sunder
.
Watch
wee
therefore
,
wee
know
not
the
day
and
houre
,
when
the
Sonne
of
man
will
come
.
In
the
second
place
,
that
the
children
of
God
may
bee
armed
,
the
day
of
redemption
draweth
nigh
.
Now
these
signes
are
of
three
sorts
.
Some
are
in
respect
of
us
a
long
time
before
he
comes
to
judgement
.
A
second
sort
are
immediatly
before
his
comming
.
The
third
,
in
his
comming
.
The
signes
that
prognosticate
his
comming
long
before
are
these
;
First
of
all
the
preaching
of
the
Gospell
to
the
whole
world
,
The
Gospell
of
the
kingdome
shall
bee
preached
to
the
whole
world
,
for
a
testimonie
to
all
Nations
;
then
shall
the
end
bee
.
Which
words
of
our
Saviour
Christ
we
are
not
so
to
understand
,
as
that
the
Gospell
should
be
preached
to
the
whole
world
at
any
one
time
:
for
that
never
was
;
nor
I
thinke
never
will
be
:
but
if
we
so
understand
it
,
that
the
Gospell
shall
be
preached
to
all
Nations
successively
,
and
at
severall
times
:
then
if
wee
consider
the
times
since
the
Apostles
,
wee
shall
find
that
the
sound
of
the
Gospell
hath
gone
out
to
all
the
Nations
of
the
world
,
as
it
was
spoken
by
the
Prophet
:
so
that
this
first
signe
is
already
past
,
the
end
cannot
be
farre
.
The
second
signe
is
,
the
revealing
of
Antichrist
,
saith
the
Apostle
,
2
Thessal
.
2.
3.
That
day
shall
not
come
,
except
there
bee
a
departing
,
and
that
man
of
sinne
,
the
sonne
of
perdition
,
which
is
Antichrist
bee
revealed
.
Concerning
this
signe
,
in
the
yeare
of
our
Lord
602.
after
Christ
;
S.
Gregorie
seemeth
to
avouch
,
that
whosoever
taketh
the
name
of
universall
Bishop
,
and
Pastor
of
the
Church
,
that
was
Antichrist
.
Five
yeares
after
,
Boniface
succeeding
him
,
by
Phocas
the
Emperour
,
had
the
title
of
Universall
Bishop
of
the
Church
,
and
ever
since
,
all
their
successours
have
taken
that
name
:
so
that
it
is
evident
that
at
Rome
hath
beene
,
and
now
is
,
the
Antichrist
;
so
that
the
second
signe
being
fulfilled
,
the
end
cannot
be
farre
.
The
third
is
the
generall
departure
of
the
most
from
the
Faith
.
The
fourth
signe
stands
in
exceeding
great
corruption
in
the
manners
of
men
.
And
the
Apostle
makes
this
a
signe
of
Christs
This
know
,
that
in
the
last
dayes
perillous
times
shall
come
,
men
shall
be
lovers
of
themselves
,
covetous
,
boasters
,
proud
,
blasphemers
,
disobedient
to
parents
,
unholy
,
without
naturall
affection
,
truce-breakers
,
false
accusers
,
incontinent
,
fierce
,
despisers
of
those
that
are
good
,
traitours
,
headie
,
high-minded
,
lovers
of
pleasures
,
more
then
lovers
of
God
.
The
Apostle
makes
this
a
signe
and
marke
,
that
shall
bee
in
the
last
dayes
.
Beloved
,
if
ever
this
were
fulfilled
,
it
is
fulfilled
in
these
dayes
of
ours
:
for
there
is
a
generall
corruption
in
the
manners
of
men
.
It
is
very
hard
to
find
those
that
in
all
truth
and
sinceritie
,
labour
to
discharge
a
good
conscience
towards
God
and
men
.
And
Christ
hath
said
himselfe
,
that
when
hee
comes
to
judgement
,
hee
shall
scarse
find
faith
on
earth
;
such
a
generall
corruption
there
shall
bee
in
the
manners
of
men
:
so
that
this
fourth
signe
being
already
past
,
the
end
cannot
be
farre
.
The
fift
signe
is
exceeding
great
persecution
,
and
affliction
of
The
sixt
is
a
generall
securitie
,
so
that
men
will
not
be
moved
,
For
the
former
,
you
know
God
hath
sent
many
judgements
amongst
us
;
we
have
had
fire
,
and
famine
,
and
pestilence
,
and
invasion
of
forreine
enemies
;
inundation
of
waters
,
thunder
and
lightning
from
heaven
;
but
all
these
will
not
worke
upon
our
hearts
.
The
Lord
he
hath
scourged
us
oft
,
but
yet
we
set
light
by
his
corrections
,
we
harden
our
hearts
against
all
his
judgements
,
our
hearts
will
not
be
softned
,
and
molified
;
what
effect
hath
all
these
wrought
,
where
is
our
humiliation
,
our
repentance
,
and
reformation
.
And
for
the
preaching
of
the
word
of
God
,
alas
that
can
get
no
entrance
at
all
:
mens
hearts
are
so
crustie
,
and
so
hardened
,
that
the
seed
of
Gods
word
it
lies
uncovered
,
it
takes
no
roote
at
all
in
the
heart
;
it
workes
no
reformation
at
all
:
so
that
if
ever
this
signe
were
fulfilled
,
it
is
in
these
dayes
.
It
shall
be
saith
Christ
speaking
of
the
generall
securitie
that
shall
bee
,
when
hee
comes
to
judgement
)
as
in
the
dayes
of
Noah
and
of
Lot
,
they
were
eating
and
drinking
,
and
marrying
,
and
giving
in
marriage
,
till
the
fire
came
from
heaven
and
burned
them
,
and
the
water
over-flowed
the
world
:
so
that
this
sixt
signe
being
past
,
the
end
cannot
be
farre
.
The
seventh
and
last
signe
of
Christs
comming
to
Judgement
,
The
second
sort
of
signes
,
are
such
as
are
immediatly
before
Christs
comming
to
Judgement
,
and
that
is
the
darknesse
of
the
The
Sunne
shall
bee
darkned
,
the
Moone
shall
lose
her
light
;
the
Starres
shall
fall
from
heaven
,
the
very
powers
of
heaven
shall
bee
shaken
,
the
foundations
of
the
heavens
shall
tremble
.
Alas
,
what
shall
the
little
shrubbes
in
the
Wildernesse
doe
,
when
the
tall
Cedars
of
heaven
shall
bee
shaken
?
What
shall
poore
sinfull
man
doe
,
when
the
Angels
shall
be
afraid
?
The
last
signe
shall
be
in
Christs
comming
to
Judgement
,
Mat.
24.
29.
it
is
called
,
the
signe
of
the
Sonne
of
man
;
Then
shall
appeare
the
signe
of
the
Sonne
of
man
;
and
then
all
the
tribes
of
the
earth
shall
mourne
.
What
this
signe
of
the
Sonne
of
man
is
,
Divines
doe
varie
.
Some
hold
it
is
the
signe
of
the
Crosse
,
which
all
eyes
shall
behold
,
even
they
that
pierced
him
,
as
Iohn
saith
,
Revel.
1.
Some
others
(
which
I
rather
assent
unto
)
take
it
to
be
the
glorious
beames
of
Christs
Majestie
,
immedeiatly
before
his
personall
appearance
to
enlighten
the
world
,
being
darkned
,
by
reason
of
the
want
of
the
light
of
the
Sunne
and
Moone
.
So
you
see
what
these
signes
shall
be
.
The
signes
that
prognosticate
Christs
comming
.
Those
that
shall
be
fulfilled
long
before
,
they
are
all
effected
,
but
one
,
as
you
heard
.
Therefore
it
stands
us
all
upon
,
as
wise
Virgins
,
to
prepare
oyle
in
our
lampes
,
that
when
our
Bridegroome
Christ
shall
come
,
we
may
be
ready
to
enter
into
eternall
joy
.
So
we
come
from
the
signes
that
prognosticate
the
judgement
,
to
the
Judgement
it selfe
.
Concerning
the
Judgement
it selfe
;
You
must
know
that
after
The
particular
Judgement
is
immediatly
,
as
soone
as
ever
the
breath
is
gone
out
of
the
body
.
As
soone
as
ever
the
soule
is
The
other
is
a
generall
judgement
;
so
called
,
because
it
shall
Come
yee
blessed
,
or
goe
yee
cursed
.
After
which
sentence
once
pronounced
,
there
shall
never
question
bee
made
,
of
the
end
of
the
joy
of
the
one
,
or
of
the
ease
of
the
torments
of
the
other
.
But
here
ariseth
a
question
;
you
know
the
world
consists
but
Hee
is
passed
alreadie
from
death
to
life
;
he
hath
everlasting
life
already
;
he
shall
not
come
into
judgement
.
And
for
the
unbeleever
it
is
as
plaine
,
Ioh.
3.
18.
that
To
this
I
answer
,
that
there
is
a
very
great
need
of
it
,
both
in
You
know
the
course
of
the
Lord
,
as
David
speakes
;
good
men
have
bands
in
their
death
,
and
wicked
men
are
Iustie
and
strong
;
good
men
are
in
evill
condition
;
and
wicked
men
in
prosperitie
.
Diogenes
the
Cinnick
,
seeing
Harpalus
a
theefe
long
in
prosperitie
;
he
was
bold
to
say
,
that
wicked
Harpalus
his
living
long
in
prosperitie
,
it
was
an
argument
to
Diogenes
,
that
God
had
cast
off
his
care
of
the
world
,
that
he
respected
not
mens
affaires
.
And
indeed
the
prosperitie
of
the
wicked
,
hath
brought
the
Saints
of
God
to
a
stand
.
Davids
foot
slipped
almost
in
seeing
the
prosperitie
of
the
Men
groane
out
of
the
Citie
by
reason
of
oppression
,
and
the
soules
of
the
slaine
crie
out
;
and
yet
God
chargeth
them
not
with
folly
.
This
made
Ieremiah
,
to
expostulate
his
cause
with
the
Lord
,
Ierem.
12.
Let
mee
talke
with
thee
of
thy
judgements
,
Why
doth
the
wicked
prosper
,
and
they
that
transgresse
thy
commandements
?
This
makes
the
godly
take
up
that
passionate
complaint
,
Psal.
73.
11.
How
doth
God
know
it
?
is
there
any
knowledge
in
the
most
high
?
Certainly
,
we
have
cleansed
our
hearts
in
vaine
;
in
vaine
wee
have
washed
our
hands
in
innocencie
:
in
vaine
we
labour
to
live
godly
lives
;
Why
?
Every
day
wee
are
chastened
:
for
the
Lord
corrects
us
every
morning
.
And
these
have
the
wealth
of
the
world
,
they
have
the
world
at
will
.
Wee
in
Christianitie
know
this
to
be
true
.
Dives
hath
the
world
at
will
,
while
poore
Lazarus
is
shut
out
of
dores
,
hungrie
and
thirstie
,
cold
and
naked
,
full
of
necessitie
every
way
.
This
being
so
,
the
day
must
needes
come
,
that
the
one
shall
have
fulnesse
of
glory
,
and
the
other
of
miserie
.
But
to
answer
those
places
before
cited
.
To
the
former
Ioh.
5.
where
it
is
said
,
The
beleever
is
passed
already
from
death
to
life
;
hee
hath
everlasting
life
alreadie
.
It
is
true
,
hee
is
passed
already
from
death
to
life
,
by
faith
he
hath
it
already
,
and
by
hope
;
he
shall
not
come
into
judgement
;
that
is
,
of
condemnation
,
(
so
we
must
understand
it
,
)
but
there
is
a
judgement
of
absolution
that
is
to
bee
executed
;
and
so
when
the
Lord
Jesus
Christ
shall
descend
from
heaven
with
the
sound
of
a
Trumpet
,
and
the
voyce
of
the
Archangell
,
then
the
dead
in
Christ
shall
rise
first
,
and
bee
caught
up
in
the
cloudes
to
meet
Christ
,
and
then
they
shall
be
set
at
his
right
hand
,
and
heare
that
heavenly
sentence
;
Come
yee
blessed
of
my
Father
,
inherite
the
kingdome
prepared
for
you
,
before
the
beginning
of
the
world
.
You
see
the
answer
to
that
,
that
beleevers
shall
not
come
into
judgement
;
that
is
,
not
the
judgement
of
condemnation
,
but
of
absolution
at
the
last
day
.
Now
for
the
other
place
,
where
it
is
said
,
Ioh.
3.
18.
the
unbeleever
It
is
true
,
he
is
condemned
already
,
and
that
three
wayes
.
First
of
all
,
hee
is
condemned
already
in
the
counsell
of
God
.
Secondly
,
he
is
condemned
already
in
the
word
of
God
.
Thirdly
,
he
is
condemned
already
in
his
owne
conscience
.
First
,
in
the
counsell
of
God
,
God
hath
made
an
eternall
decree
of
Predestination
,
whereby
he
hath
elected
some
to
salvation
,
and
predestinated
them
thereto
,
and
others
to
damnation
.
In
this
Gods
eternall
decree
,
the
unbeleever
is
alreadie
condemned
:
nay
,
before
ever
he
came
into
the
world
,
as
you
have
it
in
the
example
of
Iacob
and
Esau
,
Rom.
9.
before
ever
they
had
done
good
or
evill
,
God
hated
the
one
,
and
loved
the
other
.
Secondly
,
in
the
word
of
God
hee
is
condemned
,
Iohn
3.
18.
Why
?
because
he
hates
the
light
,
and
loves
darknesse
.
Thirdly
,
in
his
owne
conscience
he
is
condemned
:
for
the
continuall
horrour
thereof
gives
him
no
rest
,
day
nor
night
;
there
is
a
worme
continually
gnawing
there
,
and
a
sting
tormenting
him
:
but
the
full
execution
thereof
is
to
be
in
the
day
of
wrath
,
when
he
shall
be
set
at
the
left
hand
of
Christ
,
and
heare
the
sentence
,
Goe
yee
cursed
into
eternall
fire
,
prepared
for
the
divell
and
his
angells
.
O
,
what
a
terrible
day
will
this
be
to
all
the
wicked
workers
of
iniquitie
:
for
Christ
Jesus
the
Judge
shall
come
then
,
to
give
them
their
reward
.
This
shall
be
a
blacke
,
a
sad
,
a
wofull
,
dismall
day
to
them
:
they
shall
not
be
able
to
looke
on
the
Judge
,
he
shall
bee
so
terrible
to
them
.
You
see
the
terriblenesse
of
the
Judge
set
downe
by
Saint
Iohn
,
Revel
.
20.
10
,
11.
where
it
is
said
,
hee
saw
a
great
white
throne
,
and
one
sitting
thereon
,
from
whose
face
fled
heaven
and
earth
,
and
their
place
was
no
more
found
.
Heaven
and
earth
are
great
and
mightie
creatures
,
insensible
creatures
,
that
have
not
sinned
,
they
flie
,
and
tremble
,
and
hide
themselves
at
the
comming
of
the
great
Judge
:
and
shall
man
,
silly
sinfull
man
,
thinke
to
stand
before
the
Judge
without
trembling
?
Indeed
if
a
man
could
present
himselfe
spotlesse
without
blame
,
he
needed
not
to
feare
,
but
a
las
it
is
farre
otherwise
,
there
is
none
that
doth
good
,
and
sinneth
not
,
saith
Solomon
.
The
most
righteous
before
men
are
stained
,
and
poluted
in
the
sight
of
God
;
and
may
crie
with
the
Leper
,
Uncleane
,
uncleane
,
what
is
man
that
hee
should
be
pure
?
or
the
sonne
of
man
,
that
hee
should
bee
just
with
God
?
The
Angels
of
heaven
are
impure
in
his
sight
,
how
much
more
filthy
man
,
that
drinketh
iniquitie
as
water
,
Job
15.
So
in
Psal.
14.
2.
When
God
lookes
downe
from
heaven
upon
the
sonnes
of
men
,
to
see
if
there
were
any
that
would
understand
and
seeke
after
God
;
Will
he
find
any
that
frames
themselves
according
to
the
rule
of
perfection
that
hee
requires
?
surely
no
;
but
this
he
findes
,
they
are
all
corrupt
,
and
abominable
in
their
doings
,
there
is
none
that
doth
good
;
no
,
not
one
:
so
sinfull
is
man
in
his
whole
race
:
sinfull
in
his
conception
,
he
is
conceived
in
sinne
,
before
ever
hee
sees
light
in
this
world
,
when
hee
is
covered
with
the
rich
hangings
of
natures
wardrobe
in
his
mothers
womb
,
then
man
tumbles
in
sinne
,
as
the
word
in
the
originall
signifieth
.
Hee
is
sinfull
in
his
birth
,
in
his
life
,
in
his
thoughts
,
his
words
and
actions
;
and
shall
he
that
is
thus
spotted
,
and
stained
,
and
polluted
,
stand
before
the
pure
Judge
of
heaven
and
earth
without
trembling
?
surely
no
;
The
mightie
,
the
Kings
of
the
earth
,
the
Captaines
,
high
,
and
low
,
of
what
condition
soever
;
as
many
as
have
not
made
their
garments
white
in
the
bloud
of
the
slaughtered
Lambe
Christ
,
they
shall
tremble
,
and
flie
to
hide
themselves
;
and
crie
to
the
mountaines
to
cover
them
,
before
the
face
of
this
glorious
Judge
.
Wee
come
now
to
the
last
thing
,
and
that
is
the
end
of
Christs
First
,
I
will
speake
of
the
reward
of
the
wicked
.
And
after
conclude
with
the
reward
of
the
godly
.
The
reward
of
the
wicked
shall
be
endlesse
woe
,
and
perpetuall
the
wine
of
giddinesse
,
Psal.
60.
3.
of
a
strange
kind
of
Worme
,
Isay
Wine-presse
of
Gods
wrath
,
Revel.
14.
10.
All
these
,
and
if
worse
then
these
can
be
,
are
prepared
as
so
many
torments
for
the
wicked
workers
of
iniquitie
.
Their
cuppe
is
the
deadliest
that
ever
was
drunke
,
even
of
Gods
wrath
wherewith
they
shall
bee
filled
for
ever
;
their
worme
is
that
that
continually
gnawes
upon
the
conscience
:
they
shall
bee
tormented
in
fire
and
brimstone
,
before
the
Lambe
and
his
Angels
:
Not
such
as
that
of
Sodome
and
Gomorrah
;
for
then
there
were
hope
that
they
might
be
converted
at
the
last
into
heapes
of
Ashes
,
or
pooles
of
Pitch
;
but
such
fire
and
brimstone
,
that
as
a
bottomlesse
Mine
gives
them
rest
neither
night
nor
day
,
the
smoake
of
it
ascending
for
ever
;
and
is
appointed
for
a
time
,
and
times
,
till
time
shall
be
no
more
.
Their
torment
in
such
a
measure
,
as
neither
eye
hath
seene
,
nor
eare
heard
,
nor
heart
of
man
hath
conceived
.
But
,
beloved
,
all
this
is
but
generall
;
if
the
time
would
suffer
,
we
could
shew
the
torments
of
the
damned
in
particular
,
as
First
,
the
eternitie
of
those
torments
,
in
that
they
shall
never
Secondly
,
we
might
note
here
againe
the
extremitie
,
and
strictnesse
Take
him
,
and
bind
him
hand
and
foot
,
and
cast
him
into
utter
darknesse
.
And
againe
,
the
gate
is
shut
,
after
the
sinner
is
once
cast
into
hell
,
there
is
no
getting
out
againe
,
the
gate
is
shut
.
The
straitnesse
of
these
torments
may
bee
exceedingly
layd
downe
to
us
,
in
the
Parable
of
the
rich
glutton
;
who
in
hell
,
roaring
in
everlasting
flames
,
lift
up
his
eyes
,
and
saw
Abraham
a-farre
off
,
and
Lazarus
in
his
bosome
;
hee
desired
Abraham
to
send
Lazarus
,
but
to
dippe
the
toppe
of
his
finger
in
water
,
to
coole
his
tongue
:
a
small
request
:
hee
askes
not
to
bee
delivered
from
his
torments
;
or
for
a
flaggon
of
water
,
but
for
a
droppe
;
yet
to
see
the
strictnesse
of
those
torments
,
it
was
denied
him
.
Dives
had
before
,
the
world
at
will
,
what
his
heart
could
desire
:
but
Lazarus
comes
to
his
gate
full
of
soares
and
hungrie
,
yet
hee
refused
to
refresh
him
with
crummes
from
his
table
;
see
the
just
judgement
of
God
against
the
mercilesse
wretch
.
Dives
refused
to
give
a
crumme
;
when
he
asked
he
is
denied
one
drop
.
So
that
as
Saint
Iames
speakes
,
Iam.
2.
there
shall
be
judgement
mercilesse
to
them
that
yeeld
no
mercie
.
Beloved
,
all
you
that
have
the
wealth
of
the
world
remember
this
example
,
when
the
poore
distressed
members
of
Christ
come
to
your
gates
,
shutte
not
up
the
bowels
of
compassion
,
open
your
hands
,
and
your
hearts
to
relieve
them
:
for
as
I
said
before
,
there
shall
bee
judgement
mercilesse
to
those
that
shew
no
mercie
.
But
I
come
Nation
shall
not
rise
against
Nation
,
they
shall
breake
their
speares
into
mattocks
.
The
wolfe
shall
dwell
with
the
lambe
,
and
the
Leopard
with
the
Kidde
;
They
shall
eate
of
the
tree
of
life
,
and
the
hidden
Manna
there
.
They
shall
bee
made
pillers
in
the
Temple
of
God
.
There
they
shall
be
cloathed
with
long
whiterobes
.
Which
places
take
us
by
the
hand
,
and
bring
us
to
some
conceit
of
those
joyes
.
How
then
doth
it
stand
every
one
upon
now
,
while
wee
have
time
,
to
labour
to
have
interest
in
those
joyes
?
Thrice
happy
is
that
man
or
woman
,
that
comes
to
enjoy
those
joyes
.
It
is
spoken
of
Christ
,
that
hee
,
the
joyes
of
heaven
being
set
before
him
,
hee
susteined
the
crosse
.
Saint
Paul
accounted
all
but
dung
that
hee
might
winne
Christ
,
and
come
to
those
joyes
.
And
Ignatius
saith
,
that
breaking
of
bones
,
fire
,
and
gallowes
,
quartering
of
limbes
,
come
what
will
,
so
I
may
come
to
those
joyes
.
I
would
wee
had
all
the
like
zeale
after
those
joyes
.
Our
coldnesse
in
seeking
those
joyes
come
from
a
base
esteeme
of
them
for
if
wee
did
esteeme
them
,
wee
would
labour
exceedingly
after
them
.
Many
things
for
use
might
be
inferred
hence
.
As
first
here
is
they
were
more
then
conquerours
through
Christ
.
Secondly
,
is
it
so
that
Christ
will
come
to
Judgement
,
and
The
day
of
the
Lord
commeth
,
it
shall
burne
as
an
oven
,
and
all
the
wicked
and
ungodly
of
the
earth
,
shall
bee
as
stubble
and
straw
,
and
fuell
for
the
furnace
of
Gods
wrath
.
What
a
wofull
and
heavie
day
will
this
be
to
all
the
wicked
and
ungodly
?
Me
thinkes
they
might
conceive
the
terrour
,
and
they
shall
crie
out
at
the
last
day
,
when
hee
shall
come
to
reward
them
:
is
not
this
he
whose
lawes
wee
have
contemned
?
whose
sides
wee
have
pierced
?
whom
wee
have
nayled
to
the
Crosse
:
whose
Ministers
wee
haue
reviled
?
whose
servants
wee
have
reproached
?
And
this
shall
strike
great
terrour
to
the
hearts
of
all
wicked
men
,
when
Christ
shall
pronounce
against
them
,
Goe
yee
cursed
.
Whither
?
to
the
divell
and
his
place
of
torments
:
Then
they
shall
crie
to
the
mountaines
to
fall
on
them
:
Oh
that
some
wilde
beast
would
follow
them
,
and
teare
them
in
peeces
,
but
it
will
be
too
late
:
their
part
and
portion
is
in
that
Lake
that
burnes
with
fire
and
brimstone
.
Lastly
,
this
should
stirre
every
one
up
to
fit
himselfe
,
to
prepare
Halelujah
,
halelujah
,
all
praise
,
and
honour
,
and
glorie
,
and
might
,
and
dominion
,
and
majestie
,
bee
to
him
that
is
upon
the
throne
;
the
Lambe
Christ
Jesus
for
evermore
.
FINIS
.
LIFES
APPARITION
,
AND
MANS
DISSOLUTION
.
GEN.
47.
9.
Few
,
and
evil
,
have
the
dayes
of
the
yeares
of
my
life
beene
.
PSAL.
102.
3.
For
my
dayes
are
consumed
like
smoake
.
LONDON
.
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
LIFES
APPARITION
,
AND
MANS
DISSOLVTION
.
SERMON
XXV
.
JAMES
4.
14.
For
what
is
your
life
?
it
is
even
a
vapour
that
appeareth
for
a
little
while
,
and
then
vanisheth
away
.
THere
are
two
maine
things
to
which
the
corrupt
nature
of
man
is
subject
and
obnoxious
,
rash
judgement
,
and
vaine
confidence
;
Both
spring
out
of
one
roote
,
and
that
is
pride
;
where
pride
possesseth
the
heart
,
it
will
make
a
man
rash
in
the
judgeing
of
others
,
and
presume
vainely
,
and
confidently
upon
himselfe
;
At
all
these
evils
the
Apostle
strikes
here
in
this
Chapter
,
both
mother
and
daughter
:
both
root
and
branch
.
To
take
heed
of
pride
,
that
is
the
mother
sinne
,
hee
exhorteth
us
to
thankfulnesse
:
where
in
stead
of
waxing
proud
of
our selves
,
he
would
have
us
humble
ourselves
;
and
he
brings
this
argument
to
perswade
us
,
because
they
that
humble
themselves
;
God
will
exalt
.
The
only
way
to
be
exalted
,
is
to
be
humble
;
hee
compares
the
state
of
man
,
(
in
respect
of
his
future
condition
)
to
a
paire
of
Balances
that
are
hung
on
a
beame
,
the
lower
the
one
balance
is
downe
,
the
higher
the
other
is
up
;
the
lower
wee
humble
our selves
in
this
life
,
the
higher
God
will
exalt
us
in
the
next
.
The
two
maine
evils
which
are
the
branches
of
this
root
,
the
Apostle
reproves
in
the
eleventh
verse
.
First
,
rash
judging
of
others
,
the
fault
of
those
that
are
apt
to
speake
evill
of
others
;
speake
not
evill
one
of
another
,
saith
the
Apostle
.
That
that
commonly
wee
call
the
sinne
of
detraction
,
Aquinas
saith
,
wee
are
guiltie
of
two
wayes
,
either
reporting
of
another
,
that
evill
wee
should
not
,
or
in
not
reporting
of
him
that
good
wee
should
;
in
the
one
wee
offend
when
wee
doe
either
accuse
him
of
that
ill
that
hee
is
not
guiltie
of
at
all
,
or
aggravate
against
him
that
ill
that
hee
is
guiltie
of
,
making
it
appeare
greater
then
it
is
;
in
the
other
we
are
guiltie
,
when
we
doe
cut
off
all
the
good
parts
in
a
man
,
as
if
they
were
nothing
at
all
,
at
least
when
wee
extenuate
that
worth
and
goodnesse
that
is
in
him
,
making
it
appeare
lesse
then
it
is
.
From
this
the
Apostle
disswades
us
by
three
arguments
;
First
,
because
they
that
doe
this
,
they
doe
wrong
the
Law
;
hee
that
speakes
evill
of
another
,
speakes
evill
of
the
Law
;
for
the
Law
would
have
us
love
.
Secondly
,
they
that
doe
this
,
they
doe
wrong
God
,
they
take
Gods
office
out
of
his
hands
,
when
they
take
upon
them
to
judge
others
;
for
he
is
the
only
Judge
and
none
else
;
for
he
is
the
only
Law
giver
,
that
is
able
to
save
us
,
and
to
destroy
us
.
Thirdly
and
lastly
,
they
wrong
their
brethren
,
when
they
censure
and
judge
their
brethren
beyond
their
commission
,
they
take
upon
them
more
then
they
have
authoritie
;
as
if
hee
should
say
,
you
exceed
your
Commission
in
this
,
you
take
that
upon
you
,
that
you
have
no
warrant
for
:
Thus
against
the
rash
judging
of
others
.
Then
against
vaine
confidence
in
our selves
,
this
the
Apostle
strikes
at
too
,
at
a
confidence
out
of
which
a
man
prefixeth
unto
himselfe
,
what
he
will
doe
this
day
and
to
morrow
,
what
he
will
doe
this
yeare
,
and
the
next
yeare
;
what
hee
will
buy
,
and
sell
,
and
gaine
.
Goe
to
now
(
saith
the
Apostle
)
you
that
say
thus
among
your selves
,
to
morrow
you
will
goe
to
such
a
Gitie
,
and
tarry
there
a
yeare
,
and
buy
and
sell
,
and
get
gaine
;
This
is
a
foolish
confidence
,
and
the
Apostle
indeavours
to
reprove
,
and
suppresseit
,
By
way
of
Correction
.
By
way
of
Direction
.
His
Correction
is
drawne
,
first
from
the
ignorance
of
the
persons
that
make
such
accompts
as
these
;
you
say
you
will
doe
thus
and
thus
to
morrow
,
you
shew
your
ignorance
;
you
know
not
what
shall
be
to
morrow
.
Secondly
,
by
the
uncertaintie
of
the
thing
they
reckon
upon
,
then
which
,
nothing
is
more
uncertaine
,
nothing
so
uncertaine
as
that
is
,
therefore
it
is
not
to
be
reckoned
upon
;
Consider
(
saith
the
Apostle
,
)
what
is
your
life
;
you
talke
of
doing
this
and
that
to
morrow
;
What
is
your
life
?
it
is
even
a
vapour
that
appeareth
for
a
little
while
,
and
then
vanisheth
away
.
His
directing
Argument
is
in
the
next
verse
,
where
he
teacheth
us
how
we
should
speake
of
things
future
,
and
things
present
.
Of
things
future
,
not
to
speake
too
peremptorily
of
them
,
but
with
condition
,
if
wee
live
,
and
if
God
will
.
And
then
for
things
present
,
not
to
rejoyce
boastingly
in
them
,
for
there
is
nothing
here
to
bee
boasted
of
,
or
rejoyced
in
.
The
thing
that
I
have
selected
for
this
present
time
and
occasision
to
discourse
upon
,
is
only
that
argument
of
the
Apostle
,
wherein
the
shortnesse
and
uncertaintie
of
our
life
is
represented
,
the
Apostle
sets
it
forth
to
us
,
by
way
of
question
,
and
answer
;
First
,
he
puts
the
question
,
What
is
your
life
?
as
if
he
should
say
,
it
is
a
thing
not
worthy
the
reckoning
of
;
Build
upon
nothing
to
bee
done
to
morrow
,
upon
so
vaine
a
foundation
,
as
that
is
:
and
to
shew
the
uncertainty
of
our
life
,
he
comparatively
describes
it
,
and
sets
it
forth
,
he
saith
,
it
is
like
a
vapour
that
appeareth
for
a
little
while
,
and
vanisheth
away
.
According
to
the
methode
,
that
the
Apostle
hath
laid
downe
,
so
shall
my
discourse
goe
on
;
and
first
I
will
say
something
of
the
question
he
layeth
downe
:
And
then
I
will
say
something
of
the
words
of
the
Text.
First
,
to
let
us
see
what
a
poore
uncertaine
thing
wee
trust
to
,
what
is
your
life
?
Where
first
the
Apostles
phrase
he
speakes
in
,
is
worthy
to
be
observed
,
your
life
,
not
ours
,
yours
that
make
such
accompts
,
and
reckonings
as
these
,
promise
to
your selves
what
you
will
doe
in
following
your
worldly
businesse
,
and
increase
your
worldly
gaine
;
What
is
your
life
?
The
life
of
worldlings
the
Apostle
would
secretly
taxe
,
as
some
Expositers
collect
,
noting
a
difference
and
disparitie
betweene
Christians
in
their
wayes
,
and
worldlings
in
theirs
;
worldlings
are
altogether
for
this
life
,
and
the
things
of
this
life
;
they
never
dreame
of
any
other
to
come
;
Post
mortem
nihil
,
&c.
as
the
Epicure
in
the
Poet.
Death
that
is
an
anihilation
,
and
after
death
there
comes
nothing
;
Therefore
all
their
projects
and
practices
draw
downewards
,
they
project
for
a
worldly
life
,
their
buyings
and
sellings
,
and
markettings
,
and
profits
;
these
are
the
things
they
minde
and
seeke
after
,
all
the
thought
of
their
hearts
are
bent
upon
these
cares
,
all
the
dayes
of
their
lives
are
spent
upon
these
things
:
but
there
is
another
manner
of
life
,
that
Christians
looke
for
,
there
is
a
life
hid
with
Christ
in
God
;
they
know
there
is
another
life
Wee
have
our
conversation
in
heaven
,
Phil.
3.
10.
The
Greeke
word
properly
signifieth
,
Citizens
or
Burgeses
;
therefore
Saint
Ierome
in
his
Epitaph
upon
Neapotian
,
renders
it
so
;
and
Beza
pertinent
to
the
sense
,
though
not
proper
to
the
Text
,
Wee
carry
and
behave
our selves
like
Citizens
,
or
Bourgeses
,
or
freemen
of
Heaven
;
they
have
all
their
affections
,
all
their
thoughts
and
desires
bent
that
way
,
if
they
can
obtaine
that
,
they
have
as
much
as
they
desire
,
to
crowne
their
wishes
withall
,
they
care
for
no
other
buying
,
but
of
the
truth
;
they
feare
not
selling
but
of
their
soules
they
wish
no
gaine
but
heaven
.
And
indeed
this
life
,
doth
only
deserve
to
be
called
a
life
,
this
life
which
the
Saints
,
which
Christians
live
;
The
life
that
they
live
to
God
;
and
this
life
,
is
that
that
must
prepare
them
for
a
better
life
,
the
life
in
heaven
.
Of
any
other
life
but
this
,
wee
may
aske
the
question
in
the
words
of
the
Apostle
,
What
is
it
?
what
is
it
?
It
deserves
not
so
much
as
the
name
,
as
he
saith
,
though
in
name
it
be
a
life
,
indeed
it
is
a
death
;
but
pretermit
the
disparitie
,
and
difference
betweene
lives
,
some
are
comparatively
,
and
other
simply
considered
.
The
life
simply
considered
,
is
the
subject
of
the
Apostles
question
,
What
is
your
life
?
Questions
alway
in
the
Scripture
are
empheticall
,
whether
they
tend
to
magnifie
and
advance
,
or
to
the
vilifying
and
abasing
of
what
they
aime
at
;
this
here
is
most
emphaticall
,
to
shew
us
how
poore
and
base
a
thing
life
is
,
like
that
question
in
Iob
,
to
shew
how
poore
and
base
a
thing
man
is
,
Iob
7.
17.
Lord
,
what
is
man
,
that
thou
art
mindful
of
him
,
or
settest
thy
hart
upon
him
?
So
David
,
Psal.
8.
4.
Lord
,
what
is
man
,
that
thou
art
mindfull
of
him
,
or
the
son
of
man
,
that
thou
desirest
him
?
Hee
shewes
how
poore
and
base
a
thing
man
is
:
and
he
him selfe
gives
the
answer
to
it
,
Psal.
114.
6.
Man
is
like
to
vanitie
;
Nay
,
more
plainly
in
Psal.
39.
6.
Surely
man
is
vanitie
;
nay
,
surely
,
saith
the
Prophet
,
man
in
his
best
estate
is
altogether
vanitie
.
What
could
have
beene
more
emphatically
spoken
?
there
is
not
a
word
there
,
but
it
hath
its
force
;
Man
is
vanitie
;
Every
man
is
vanity
;
Every
man
in
his
best
estate
is
vanitie
;
Every
man
in
his
best
estate
,
is
altogether
vanitie
;
and
then
there
is
a
word
of
asseveration
by
which
hee
seales
,
and
buckles
up
all
;
surely
,
every
man
in
his
best
estate
,
is
altogether
vanity
.
If
the
Apostle
had
but
barely
and
nakedly
said
what
hee
had
to
say
concerning
the
uncertaintie
,
and
shortnesse
of
mans
life
,
it
had
beene
sufficient
,
if
hee
had
said
thus
;
Your
life
is
a
vapour
that
appeares
for
a
little
while
,
&c.
but
hee
fetcheth
it
in
with
a
Quere
,
hee
puts
it
to
a
question
,
as
if
hee
would
demurre
,
and
have
us
to
pawse
and
consider
of
it
,
hee
brings
it
in
with
a
what
is
your
life
?
By
the
Apostles
leave
,
we
may
be
bold
to
quit
another
question
with
him
,
what
the
Apostle
meanes
to
expresse
it
thus
?
Surely
it
is
to
inculcate
that
into
us
more
throughly
,
and
to
make
us
pawse
upon
that
more
seriously
:
such
questions
as
these
make
a
great
stop
in
a
mans
way
,
as
Amaza's
body
in
the
2
Sam.
12.
12.
it
stopped
the
passage
of
the
people
that
they
could
not
get
forwards
;
so
the
interposing
of
such
questions
as
these
make
a
stop
in
our
wayes
and
proceedings
;
they
make
us
take
new
thoughts
and
thinke
againe
,
they
make
us
enter
into
new
cogitations
,
whether
it
bee
better
for
us
in
that
wee
are
doing
to
persist
,
or
to
breake
off
.
Let
the
consideration
of
it
teach
us
wisedome
,
especially
in
Is
it
honour
that
I
am
ambitious
of
?
why
what
is
our
honour
but
a
breath
?
a
height
that
many
are
raised
to
,
out
of
favour
rather
then
desert
?
like
Phaetons
Chariot
,
or
Icarus
Plumes
,
a
Pinacle
of
honour
,
upon
which
he
that
stands
must
expect
advancement
,
or
ruine
,
to
some
it
is
a
cloud
of
smoake
,
that
the
higher
it
mounts
,
the
sooner
it
dies
.
It
is
riches
that
we
set
our
hearts
upon
?
let
us
aske
the
question
what
is
riches
,
but
thicke
clay
?
as
Habakuk
tearmes
it
,
red
and
white
earth
as
Bernard
saith
,
or
the
baggage
of
the
earth
,
as
another
expresseth
it
,
as
baggage
is
to
the
Army
,
so
is
riches
to
men
,
it
cannot
well
be
left
behind
,
but
alwayes
hinders
the
march
,
and
sometime
loseth
the
battell
;
in
the
the
getting
of
them
there
is
a
great
deale
of
labour
,
in
the
keeping
of
them
a
great
deale
of
care
,
and
in
the
foregoing
of
them
,
a
great
deale
of
sorrow
;
a
man
may
have
them
and
not
be
happy
,
a
man
may
want
them
,
and
yet
be
contented
.
Is
it
pleasure
,
we
are
in
love
with
,
and
dote
upon
?
let
us
aske
the
question
,
what
is
pleasure
?
as
a
rose
fenced
with
thornes
,
as
a
honey
combe
filled
with
stings
;
there
is
sweetnesse
you
will
say
,
but
it
is
very
dangerous
;
forward
it
casts
smiles
;
but
back
ward
it
throwes
darts
;
that
joy
is
like
the
cracking
of
thornes
;
when
it
goes
out
,
it
is
as
the
snuffe
of
a
candle
,
there
is
a
great
deale
of
bitternesse
,
sometimes
in
the
greatest
joy
we
have
.
Lastly
,
is
it
life
we
build
upon
?
aske
what
is
your
life
?
the
Text
answers
that
,
It
is
a
vapour
that
appeares
for
a
little
while
,
and
then
vanisheth
away
.
If
we
could
thus
ponder
,
and
pause
,
with
serious
meditations
upon
those
worldly
businesses
,
that
wee
so
eagerly
pursue
;
and
put
these
questions
to
our selves
in
the
pursuing
of
them
;
Beloved
,
they
would
peradventure
helpe
us
so
farre
to
see
into
the
vanitie
and
vexation
of
them
,
as
that
the
edge
and
heate
of
our
desires
would
be
abated
and
pulled
downe
.
I
have
done
with
the
Question
the
Apostle
propounds
;
What
is
your
life
?
Now
I
come
to
the
words
of
the
answer
;
It
is
even
a
vapour
that
appeareth
,
&c.
Wherein
the
shortnesse
and
uncertaintie
of
our
life
is
set
forth
;
In
the
description
of
it
observe
two
things
;
First
,
what
.
Secondly
,
wherein
.
First
,
what
it
is
compared
to
:
A
vapour
.
Secondly
,
wherein
it
is
compared
to
a
vapour
:
In
two
things
.
The
shortnesse
of
abiding
.
The
suddennesse
of
departing
.
First
,
the
shortnesse
of
abiding
,
a
vapour
,
that
appeareth
for
a
while
.
Where
first
observe
,
that
the
Apostle
saith
it
appeares
only
;
hee
saith
not
it
is
,
but
it
appeareth
so
;
it
rather
appeares
,
then
is
any
matter
of
substance
.
And
then
this
appearing
is
but
short
,
for
a
little
while
,
it
tarries
not
.
And
then
the
suddennesse
of
the
departure
,
as
the
abiding
is
but
short
,
so
the
departure
of
it
is
sudden
,
it
is
gone
ere
wee
are
aware
;
and
when
it
is
gone
,
we
know
not
what
is
become
of
it
;
there
is
not
so
much
as
any
print
or
memorie
of
it
left
.
To
what
our
life
is
compared
,
that
is
the
first
point
I
am
to
speake
of
,
it
is
compared
to
a
vapour
.
If
the
Apostle
had
given
no
a
dreame
;
sometimes
to
a
spanne
;
sometimes
to
a
shadow
;
sometimes
to
a
weavers
shuttle
;
sometimes
to
a
swift
post
;
sometimes
to
a
short
race
;
sometimes
to
a
watch
in
the
night
;
sometimes
to
a
flower
in
the
field
;
sometime
to
a
tale
that
is
told
.
All
these
are
significant
expressions
,
to
shew
the
shortnesse
and
uncertaintie
of
life
;
so
that
from
other
places
of
Scripture
wee
might
answer
the
Apostles
question
,
though
he
had
said
nothing
;
but
his
owne
answer
expresseth
it
fitly
,
and
fully
,
by
a
pregnant
,
and
pertinent
resembling
it
to
a
vapour
.
The
Philosophers
observe
differences
betweene
vapours
and
exhalations
,
though
both
are
drawne
from
the
earth
;
yet
the
matter
of
an
exhalation
is
moist
and
hot
;
the
matter
of
vapours
moist
and
cold
:
Exhalations
rise
from
the
superficies
of
the
earth
;
Vapours
lie
in
the
earth
:
exhalations
continue
longer
,
vapours
shorter
;
but
I
need
not
stand
upon
Philosophicall
distinctions
,
your
life
is
a
vapour
.
Observe
how
the
resemblance
holds
betweene
the
one
and
the
other
.
First
,
a
vapour
is
nothing
but
a
breath
,
therefore
it
is
called
so
,
of
a
word
that
signifieth
,
blowing
or
a
breath
,
or
nothing
but
smoake
,
therefore
Act.
2.
it
is
called
a
vapour
of
smoake
;
and
such
is
our
life
,
a
vapour
,
because
breath
is
nothing
but
the
breath
of
life
;
So
Moses
called
it
in
Gen.
2.
7.
and
when
a
man
dies
,
it
is
said
his
breath
departs
from
him
;
Therefore
the
Prophet
Isaiah
,
he
brings
it
as
an
argument
,
to
shew
what
a
vaine
thing
it
is
for
a
man
to
trust
upon
one
,
that
hath
no
more
hold
on
his
life
then
so
;
Cease
from
man
,
whose
breath
is
in
his
nostrils
;
what
account
is
to
bee
made
of
him
,
yea
,
it
is
even
as
smoake
,
his
dayes
passe
,
and
vanish
away
as
smoake
.
Secondly
,
vapours
are
ingendered
in
the
earth
,
and
they
lodge
in
the
caverns
,
and
hollow
places
of
the
earth
;
that
is
their
mansion
house
,
where
they
have
their
beeing
,
such
a
vapour
is
our
life
;
for
this
body
of
ours
wherein
our
life
is
,
it
is
a
body
of
earth
;
Man
hath
his
foundation
in
the
dust
,
Iob
14.
and
there
God
hath
provided
a
receptacle
and
dwelling
place
,
for
our
life
to
bee
received
into
,
and
contained
;
it
is
said
,
when
God
gave
it
Adam
first
,
hee
blew
it
into
his
nostrils
,
there
he
made
a
lodging
for
it
;
therefore
man
is
said
to
have
his
breath
in
his
nostrils
,
in
regard
of
which
there
is
no
trust
to
be
given
to
him
,
nor
no
account
to
bee
made
of
him
.
Thirdly
,
Vapours
are
drawne
out
of
the
earth
by
the
Sunne
into
the
ayre
,
some
to
higher
regions
then
others
are
;
yet
when
they
are
all
at
their
highest
,
they
have
no
fixing
nor
setling
,
but
are
carried
,
and
agitated
,
and
tossed
by
the
winds
,
till
at
last
they
be
dissolved
into
showres
,
and
dewes
,
and
fall
backe
to
the
earth
;
so
it
is
with
our
life
,
we
come
all
at
the
first
as
vapours
out
of
the
earth
,
and
there
we
have
sunnes
that
draw
us
up
,
the
favour
of
Princes
peradventure
,
or
great
persons
,
some
to
higher
regions
then
others
;
some
are
drawne
to
high
places
of
honour
,
but
when
they
are
there
,
they
have
no
setling
nor
fixing
,
as
vapours
in
the
ayre
;
they
are
hurried
and
tossed
,
and
carried
to
and
fro
,
from
one
wind
to
another
,
and
after
a
long
and
restlesse
motion
,
at
last
they
fall
downe
to
the
earth
againe
,
out
of
which
they
were
taken
.
Fourthly
,
where
the
earth
exhales
many
vapours
,
the
earth
is
not
so
pure
and
wholsome
as
other
places
;
for
by
experience
wee
find
the
healthfullest
places
are
in
the
hillie
high
Countreys
,
but
moarish
low
grounds
have
least
health
,
and
shortest
lives
,
because
of
vapours
;
our
life
is
a
vapour
in
this
respect
;
Many
ill
ayres
continually
exhaled
in
our
corrupt
natures
,
the
world
is
full
of
inordinate
concupsicence
,
and
the
Divell
poysons
every
place
where
hee
comes
;
so
that
while
wee
live
here
,
wee
live
in
a
Moarish
ground
,
and
full
of
ill
vapours
and
ayre
,
and
therefore
the
higher
we
climbe
the
safer
;
as
God
saith
to
Lot
in
another
case
,
when
he
bid
him
get
him
to
the
Mountaines
,
and
there
hee
should
be
safe
;
so
if
we
can
get
up
to
the
Mountaine
,
the
mount
Sion
,
the
place
and
habitation
for
God
,
and
his
blessed
Angels
for
ever
,
there
we
shall
dwell
in
safetie
,
for
there
are
no
fogges
and
mists
of
temptations
;
there
are
no
ill
ayres
;
there
is
nothing
that
savours
of
sinne
or
miserie
,
either
to
breed
us
anoyance
,
or
threaten
vexation
;
So
you
see
the
first
thing
what
it
is
our
life
is
resembled
unto
,
and
how
fitly
the
resemblance
holds
.
The
second
is
,
wherein
it
is
compared
to
a
Vapour
.
In
two
things
;
The
shortnesse
of
abiding
.
The
suddennesse
of
departing
.
The
shortnesse
of
abiding
,
it
appeares
for
a
little
while
.
Where
first
observe
,
the
Apostle
useth
the
word
of
appearing
,
it
is
a
thing
rather
in
appearance
then
in
deed
;
of
shew
rather
the
life
that
I
live
is
by
faith
in
the
Sonne
of
God
;
Hee
calls
not
that
life
by
which
the
body
is
united
to
the
soule
,
but
that
he
calls
life
,
whereby
the
soule
is
united
to
God
;
the
soule
may
be
dead
,
though
the
body
be
alive
,
if
it
be
a
stranger
to
the
life
of
God
,
Dead
in
trespasses
and
sinnes
,
it
may
bee
dead
while
it
lives
,
Eph.
5.
14.
Awake
thou
that
sleepest
,
and
arise
from
the
dead
,
and
Christ
shall
give
thee
light
.
Hee
that
lives
in
sinne
,
is
dead
in
sinne
,
and
the
soule
lives
when
the
body
is
dead
;
therefore
that
cannot
be
the
true
life
by
which
the
body
breathes
,
but
that
by
which
the
soule
subsists
;
if
the
soule
when
it
is
separate
from
the
body
,
may
have
happinesse
and
live
with
God
,
that
deserves
truly
the
name
of
life
;
but
if
it
be
a
stranger
to
it
,
though
it
live
,
that
life
is
a
dead
life
,
nay
the
worst
death
;
the
Scripture
calls
it
the
second
death
,
where
though
we
never
die
,
yet
we
are
ever
dying
:
the
life
that
we
live
here
,
it
is
rather
a
thing
in
appearance
then
a
being
.
So
all
these
things
that
belong
to
this
life
,
all
the
joyes
,
and
all
the
sorrowes
of
it
,
they
are
rather
appearing
joyes
,
and
appearing
sorrowes
,
then
true
joyes
and
true
sorrowes
.
Consider
first
the
joyes
of
our
life
,
they
are
not
sound
and
true
,
but
false
and
vaine
joyes
;
if
any
wicked
or
ill
thing
bee
the
object
of
joy
,
as
it
is
of
too
too
many
,
they
rejoyce
in
doing
wickedly
,
that
is
a
false
joy
,
they
rejoyee
in
that
they
should
sorrow
and
mourne
for
,
and
not
only
wicked
and
unlawfull
,
but
worldly
outward
things
,
such
as
wee
may
rejoyce
in
,
honours
,
pleasures
,
riches
,
and
friends
;
yet
these
being
well
examined
,
there
is
no
solide
true
joy
,
but
a
vaine
joy
in
them
,
for
they
afford
no
rejoycing
to
the
soule
;
it
is
only
matters
of
spirituall
joy
,
the
joy
in
the
holy
Ghost
,
that
the
soule
rejoyceth
in
,
and
with
that
joy
the
soule
is
ravished
,
though
it
be
bereft
of
other
;
as
againe
,
the
soule
may
be
overcome
with
spirituall
sorrow
,
though
there
be
abundance
of
outward
joy
presented
to
it
,
Prov.
13.
14.
our
joyes
are
but
appearing
joyes
.
Consider
our
sorrowes
,
and
they
are
but
appearing
too
,
whether
it
be
losse
of
comfort
that
we
sorrow
for
,
or
sense
of
paine
,
being
rightly
examined
,
we
shall
find
that
they
be
rather
shewes
then
true
griefes
,
for
there
is
nothing
can
bring
true
griefe
upon
the
soule
,
but
only
the
paine
of
sinne
;
nor
no
losse
can
bring
any
true
sorrow
upon
the
soule
,
but
the
losse
of
Gods
favour
:
sorrow
bestowed
upon
other
things
,
it
is
but
counterfeit
sorrow
,
in
comparison
of
this
,
therefore
in
Heb.
12.
11.
the
Apostle
saith
,
that
the
chastisements
that
wee
suffer
here
,
they
seeme
grievous
and
not
joyous
;
they
seeme
grievous
,
as
if
all
that
we
suffered
here
,
were
rather
seeming
then
reall
;
and
undoubtedly
the
Apostle
said
right
,
for
whatsoever
chastisement
a
man
hath
here
,
hee
may
possible
have
more
matter
of
joy
then
of
sorrow
;
to
the
same
purpose
the
Apostle
2
Cor.
9.
6.
where
hee
describes
the
afflicted
estate
of
the
Saints
(
as
God
knowes
they
are
subject
to
many
afflictions
)
he
doth
it
with
an
as
it
were
,
because
he
would
vilifie
the
terrour
of
it
.
and
not
grant
their
condition
so
miserable
as
it
appeares
,
as
it
were
dying
;
as
it
were
wanting
,
as
it
were
sorrowing
;
it
is
but
as
it
were
,
such
as
they
were
not
:
so
in
Esay
29.
8.
the
Prophet
there
tell
us
how
it
is
with
a
hungry
man
,
and
with
a
thirstie
man
,
when
he
dreames
,
he
dreames
he
eates
,
and
he
dreames
he
drinkes
;
But
it
is
only
the
fancie
of
a
dreame
,
he
findes
it
quite
otherwise
,
he
findes
his
stomack
as
emptie
as
his
hand
,
so
it
is
with
our
life
here
,
it
is
no
better
then
a
waking
dreame
;
where
we
seeme
to
do
what
is
done
,
and
wee
seeme
to
be
what
we
are
:
Saith
the
Poet
,
what
is
one
,
and
what
is
another
?
Man
is
like
a
shadow
of
a
dreame
;
he
that
seemes
something
now
,
anon
he
falls
and
comes
to
nothing
;
and
he
that
seemes
nothing
now
,
anon
he
riseth
and
comes
to
something
.
Thus
you
see
that
all
that
ever
we
have
here
,
it
is
but
only
seeming
,
it
is
not
reall
,
whether
they
be
our
joyes
,
or
our
sorrowes
,
they
are
but
seeming
joyes
,
and
seeming
sorrowes
;
yet
againe
this
appearing
,
and
seeming
life
of
ours
it
indures
(
saith
the
Apostle
)
but
a
little
while
.
Indeed
vapours
last
not
long
,
for
the
first
matter
they
are
made
of
,
affords
not
them
any
continuance
;
and
besides
that
,
they
are
easily
dispelled
and
dispersed
by
the
Sunne
;
such
a
vapour
is
our
life
.
Out
of
the
same
Argument
you
may
see
that
our
life
can
continue
but
for
a
while
,
it
cannot
last
long
.
First
,
it
is
but
a
breath
,
as
a
vapour
is
.
Againe
,
as
vapours
are
apt
to
be
dispersed
,
and
dispelled
easily
by
the
hot
Sunne
,
and
the
cold
wind
,
so
hot
and
cold
diseases
,
and
infinite
sort
of
other
casualties
are
easily
apt
to
dissipate
it
;
it
is
true
,
some
vapours
hang
longer
in
the
ayre
then
others
,
so
this
vapour
of
life
it
may
keepe
longer
residence
in
some
bodies
then
in
others
,
but
when
it
is
longest
,
it
is
but
a
little
while
;
David
determines
the
date
of
it
within
the
tearme
of
80
,
yeares
:
the
strength
and
vigour
of
it
in
the
opinion
of
the
Philosopher
is
of
lesse
continuance
,
the
mind
decayes
at
45.
yeares
,
and
the
body
decayes
at
35.
If
we
compare
the
life
of
man
with
other
creatures
,
then
we
will
say
it
is
but
a
while
:
the
Raven
,
the
Elephant
,
the
Stagge
,
they
out-live
man
double
and
treble
.
If
you
compare
it
with
the
life
of
the
world
,
then
you
will
confesse
it
is
but
a
little
while
,
for
the
world
hath
continued
and
lasted
some
thousands
of
yeares
,
and
there
is
not
one
man
of
ten
thousand
that
holds
to
a
hundred
.
If
we
compare
the
continuance
of
this
present
age
,
to
ages
that
are
past
,
you
will
confesse
it
is
but
a-while
;
in
formerages
men
lived
some
two
hundred
,
some
foure
hundred
,
some
five
hundred
,
some
nine
hundred
yeares
;
now
,
more
die
before
ten
,
then
after
sixtie
,
so
that
if
once
our
life
were
said
to
bee
but
the
breadth
of
a
hand
,
now
I
may
say
our
life
is
but
a
fingers
breadth
.
If
we
compare
it
with
eternitie
,
I
am
sure
you
will
say
it
lasts
but
a
while
;
for
eternitie
cannot
be
measured
with
any
revolution
of
dayes
,
or
moneths
,
or
nights
,
or
yeares
;
therefore
in
comparison
of
that
:
the
life
of
man
is
but
a
vapour
,
and
a
vapour
that
endures
for
a
little
while
.
I
need
not
insist
to
prove
this
point
,
the
truth
of
it
is
confirmed
every
day
,
I
will
only
give
you
the
use
of
it
.
First
,
is
it
so
,
that
the
life
that
we
lead
,
is
rather
a
seeming
,
appearing
,
Col.
3.
2.
To
set
our
affections
on
things
above
;
Those
are
the
only
reall
good
things
,
these
are
but
imaginarie
.
In
the
second
place
,
this
appearing
life
of
ours
,
it
lasts
but
a
little
Why
is
light
given
to
them
that
are
in
misery
,
(
saith
Iob
)
and
the
life
of
them
is
bitter
to
their
soule
,
they
long
for
death
,
and
desire
it
,
and
digge
for
it
,
more
then
for
treasure
;
and
rejoyce
and
are
axceeding
glad
when
they
find
the
grave
.
As
the
miserie
of
our
life
may
be
the
more
easie
,
considering
the
shortnesse
of
it
,
so
the
shortnesse
of
our
life
may
be
the
lesse
grievous
,
considering
the
miserie
of
it
;
for
if
God
should
lengthen
out
many
mens
lives
,
what
would
it
bee
but
a
lengthening
of
their
miserie
.
But
our
life
it
is
but
a
little
while
,
therefore
let
us
indure
it
with
comfort
.
And
as
it
serves
for
comfort
,
so
for
instruction
;
for
if
the
life
we
live
in
here
be
but
for
a
little
while
;
then
learne
to
bestow
this
little
time
of
life
that
we
spend
here
,
as
profitably
,
and
as
faithfully
as
we
can
,
both
for
the
receiving
and
doing
of
good
.
Thou
that
livest
now
under
a
good
Magistrate
,
under
a
good
Minister
,
under
a
good
Father
,
under
a
good
Master
,
gaine
all
the
good
thou
canst
now
,
for
peradventure
they
shall
live
;
nay
,
certainly
they
shall
live
but
a
little
while
;
and
when
their
life
is
once
quenched
,
thou
knowest
not
what
light
thou
maist
have
to
walke
by
.
And
for
our selves
,
since
our
life
is
but
a
while
,
let
us
be
carefull
to
doe
all
the
good
we
can
,
be
stirring
betimes
,
while
wee
have
opportunitie
,
let
us
doe
good
to
all
.
It
is
the
madnesse
of
the
Epicures
,
because
they
shall
live
but
a
while
,
they
will
live
onely
to
themselves
;
Let
us
eate
and
drinke
,
because
wee
shall
die
tomorrow
;
and
that
is
the
reason
,
they
die
as
beasts
,
because
they
care
not
to
live
as
men
.
When
they
sing
out
their
first
canto
,
we
will
fill
our selves
with
pleasure
,
the
burden
of
the
song
must
bee
,
that
wee
have
wearied
our selves
with
sinne
.
And
it
is
the
folly
of
the
Mammonists
,
considering
that
they
have
not
long
to
live
,
to
put
off
the
doing
of
all
good
till
they
die
,
whereas
the
rule
of
Christ
is
,
to
worke
while
wee
have
day
,
for
shortly
the
night
will
come
,
when
no
man
can
worke
;
They
contrary
put
off
all
their
worke
till
night
;
all
the
day
their
charitie
sleepes
,
and
doth
nothing
;
as
one
said
wittily
,
that
that
men
give
then
,
they
give
of
other
bodies
then
their
owne
,
for
they
give
that
that
they
can
keepe
no
longer
,
and
though
it
be
said
to
bee
given
by
their
Will
and
Deed
,
it
is
rather
their
Deed
then
their
Will
,
for
if
they
could
have
their
will
,
it
should
never
bee
their
Deed
,
they
would
rather
be
possessers
of
it
themselves
,
then
that
others
should
be
their
Executors
,
but
be
exhorted
to
doe
workes
of
charitie
,
and
other
good
workes
,
while
you
have
time
,
while
you
may
make
your
owne
eyes
your
overseers
,
and
your
owne
hands
your
executors
,
while
you
have
opportunitie
doe
good
to
your selves
,
and
others
,
and
the
rather
,
because
you
know
not
how
long
opportunitie
will
be
afforded
,
or
tooke
from
you
;
For
what
is
your
life
,
it
is
even
a
vapour
that
appeareth
for
a
little
while
.
Thus
of
the
first
circumstance
,
wherein
the
resemblance
consists
the
shortnesse
of
abiding
.
The
next
is
the
suddennesse
of
departing
,
It
appeares
for
a
while
,
and
then
vanisheth
away
;
And
here
my
discourse
must
be
like
a
vapour
,
short
,
it
suddenly
vanisheth
away
,
that
is
the
nature
of
a
vapour
,
|
for
as
there
is
no
matter
to
give
it
a
fixed
foundation
;
so
when
it
appeareth
for
a
little
,
it
soone
dissolveth
and
vanisheth
awayto
nothing
;
and
such
a
vapour
is
the
life
of
man
,
it
is
gone
suddenly
,
it
is
gone
before
wee
be
aware
,
and
when
it
is
gone
,
there
is
no
memorie
of
it
remaines
,
no
print
of
it
;
how
suddenly
and
quickly
,
in
a
moment
,
in
the
twinckling
of
an
eye
have
many
been
deprived
,
both
of
breath
and
life
,
as
one
would
put
out
a
candle
,
or
tread
out
a
snuffe
.
It
is
true
,
sicknesse
is
one
common
Bailiffe
that
arests
men
at
the
suite
of
Death
,
but
many
a
one
hath
beene
made
the
prisoner
of
Death
,
that
was
never
arested
at
the
suite
of
Death
;
yee
know
Abell
was
murthered
in
the
field
;
Ely
broke
his
necke
from
the
chaire
;
Absalon
was
snatched
up
in
an
Oke
;
the
disobedient
Prophet
was
slaine
by
a
Lyon
;
the
disobedient
Prince
was
trodden
to
death
in
a
crowde
;
Abimelech
was
slaine
by
a
peece
of
a
milstone
;
Pope
Adrian
was
choaked
with
swallowing
a
flie
;
Pelus
slaine
with
the
fall
of
a
tile
.
Such
is
our
life
,
as
a
vapour
,
as
the
sand
of
an
houre-glasse
,
ever
spending
,
and
ever
running
out
;
as
Gregorie
hath
it
in
his
Moralls
,
Looke
how
many
dayes
a
man
addes
to
his
life
,
so
many
steps
hee
takes
to
his
death
;
So
Ieremie
to
Heliodorus
,
wee
are
ever
dying
,
for
we
every
day
change
;
when
I
am
writing
this
,
all
the
points
of
my
penne
spends
a
point
of
my
life
;
nay
,
while
we
are
hearing
this
Sermon
,
we
are
passing
on
.
I
will
make
a
little
Vse
of
it
;
and
then
I
have
done
.
First
,
make
the
Vse
the
Apostle
doth
to
them
that
build
upon
futuritie
,
know
not
what
a
day
will
bring
forth
?
We
may
not
promise
our selves
life
for
to
morrow
,
much
lesse
may
we
do
as
the
foole
in
the
Gospel
,
promise
years
,
when
we
cannot
assure
our selves
of
a
moment
of
life
,
if
wee
might
assure
our selves
of
a
moment
of
life
,
in
which
it
might
be
said
,
it
were
impossible
to
die
,
we
might
possibly
be
immortall
,
and
not
die
at
all
,
but
as
Ambrose
saith
,
corruptible
,
is
not
so
capable
of
incorruption
,
but
since
it
hath
beene
subject
to
fall
,
till
it
doth
fall
,
it
is
ever
declining
;
there
is
no
building
nor
trusting
to
uncertaine
futuritie
,
we
must
not
rest
,
and
trust
on
those
things
which
are
to
come
,
but
only
upon
God
,
and
speake
conditionally
of
them
,
not
absolutely
;
referre
the
successe
and
disposing
of
all
things
to
come
,
to
the
will
and
good
pleasure
of
God
,
remembring
what
our
life
is
,
so
make
lesse
accompt
of
our
life
,
and
of
our selves
and
all
.
Secondly
,
seeing
our
life
is
so
vanishing
,
let
us
ever
prepare
for
death
,
for
sudden
death
,
because
life
is
vanishing
;
Thou
knowest
not
in
what
houre
thy
master
will
come
.
Therefore
every
houre
we
should
so
bestow
our selves
,
that
our
Master
may
find
us
at
worke
.
For
this
,
two
things
are
requisite
;
First
,
ever
thinke
of
death
,
death
cannot
be
sudden
to
that
man
,
that
ever
thinkes
of
it
.
Secondly
,
be
carefull
to
lead
a
godly
life
;
the
goodnesse
of
the
life
consists
not
in
the
long
continuance
of
it
,
but
in
the
well
imploying
of
it
,
it
may
be
any
mans
case
to
live
well
,
it
can
be
no
mans
to
live
long
;
our
comfort
is
,
though
our
life
bee
momentarie
,
yet
notwithstanding
this
very
moment
of
time
,
is
enough
to
gaine
to
us
here-after
eternitie
,
and
how
much
better
is
a
short
time
well
spent
,
for
the
purchasing
of
eternall
happinesse
,
then
a
short
time
ill
spent
,
for
the
purchasing
of
eternall
miserie
?
your
life
is
momentarie
,
yet
eternity
depends
on
it
,
if
it
be
spent
ill
,
eternall
miserie
,
if
well
we
are
eternally
happy
:
howsoever
here
we
vanish
as
a
vapour
;
yet
one
day
wee
shall
become
as
fixed
starres
in
the
right
hand
of
Christ
,
wee
shall
shine
as
starres
for
ever
.
Thus
I
have
shewed
how
the
life
of
man
is
compared
to
a
vapour
that
appeares
for
a
little
while
,
and
then
vanisheth
away
.
Beloved
;
I
pray
let
not
this
Sermon
passe
as
a
vapour
,
let
not
all
of
it
passe
away
in
the
sound
you
heare
,
but
fix
it
as
a
naile
in
a
sure
place
,
in
your
understanding
,
in
your
memorie
,
in
your
affections
;
and
remember
how
short
and
sudden
every
mans
end
and
life
is
,
or
may
be
;
O
that
my
people
were
wise
,
they
would
understand
this
,
they
would
consider
their
latter
end
.
Wee
have
a
spectacle
here
before
us
,
that
was
a
reall
comment
upon
this
Text
;
She
did
understand
the
Doctrine
of
it
,
and
was
excellent
in
the
practice
of
it
;
A
Gentlewoman
that
deserved
a
better
Orator
to
commemorate
the
vertues
that
were
in
her
,
and
to
give
her
praises
due
;
it
had
beene
a
fitter
worke
for
your
reverend
and
worthy
Minister
,
whose
absence
at
this
time
I
supply
,
he
could
have
spoken
more
fully
of
her
then
I
can
,
because
he
was
acquainted
longer
with
her
then
I
was
;
I
account
it
a
part
of
my
unhappinesse
,
that
I
knew
her
so
little
a
while
,
and
peradventure
you
will
say
it
is
a
part
of
her
unhappinesse
,
that
this
office
is
done
by
one
that
knew
her
so
little
a
while
;
It
is
true
indeed
,
I
am
not
able
to
say
much
of
her
,
for
my
knowledge
of
her
was
but
a
few
weekes
or
moneths
,
by
reason
of
our
neighbourhood
in
the
Countrey
,
but
then
I
observed
her
to
be
one
of
the
ornaments
of
her
sexe
,
and
every
thing
that
came
from
her
was
gracefull
and
comely
;
the
sweetnesse
of
nature
and
grace
,
in
my
opinion
concurred
in
her
;
But
I
must
deliver
the
most
that
I
have
to
say
,
from
the
report
that
I
have
from
others
,
yet
from
very
good
hands
.
Solomon
saith
,
A
good
name
,
is
as
a
good
oyntment
poured
forth
,
like
the
precions
Alablaster-boxe
that
Mary
broke
on
the
head
of
our
Saviour
,
the
smell
of
it
perfumed
all
the
house
;
I
may
say
of
her
,
as
the
Apostle
saith
of
Demetrius
,
She
was
well
reported
of
by
all
,
and
I
am
perswaded
she
was
reported
well
of
the
truth
it selfe
,
shee
had
a
name
answerable
to
her
vertues
;
Solomon
saith
,
A
prudent
wife
,
or
a
good
wife
,
is
the
gift
of
God
;
shee
was
a
Theodosia
,
that
was
her
name
,
The
gift
of
God
;
and
a
gift
God
bestowed
to
the
comfort
of
him
that
had
her
.
Shee
was
constant
both
in
the
performance
of
publike
duties
and
private
,
in
hearing
Gods
word
,
not
only
on
the
Lords
day
,
but
(
as
occasion
gave
leave
)
on
the
weeke-dayes
,
and
she
was
not
only
constant
at
good
exercises
abroad
,
but
(
which
was
the
crowne
of
her
commendations
)
she
was
so
at
home
also
,
shee
was
constant
in
reading
the
Word
;
I
am
credibly
informed
,
that
shee
read
over
the
Bible
seven
times
in
the
seven
yeares
that
shee
was
married
;
Shee
constantly
made
use
of
that
shee
heard
,
I
my selfe
saw
no
lesse
then
two
quires
of
paper
writ
out
with
her
owne
hand
,
collected
partly
out
of
other
bookes
,
but
principally
out
of
Sermons
,
not
noted
at
Church
,
when
shee
heard
them
,
but
when
she
came
home
,
being
in
this
like
Mary
that
layed
up
the
sayings
of
Christ
in
her
heart
;
her
daily
spending
of
her
time
was
commendable
,
and
exemplarie
;
in
the
morning
up
to
prayer
with
her
familie
,
and
then
unto
private
prayer
by
her selfe
:
from
prayer
to
reading
,
and
then
to
worke
;
and
then
to
prayer
,
and
to
dinner
,
and
then
to
worke
;
this
was
her
continuall
course
of
life
without
interruption
.
Shee
was
a
Sarah
for
obedience
,
Rebecca
for
wisedome
,
Mary
for
pietie
,
Martha
for
houswiferie
,
a
true
Lidea
,
shee
heard
,
and
God
opened
her
heart
,
that
shee
attended
to
those
things
she
heard
.
A
true
Dorcas
,
full
of
good
workes
;
they
that
knew
her
,
knew
her
(
so
farre
as
wisedome
and
discretion
dictated
to
her
)
full
of
charitie
,
of
good
workes
,
and
almes-deedes
.
But
her
life
was
a
vapour
that
appeared
for
a
little
while
,
and
then
vanished
away
.
Shee
verefied
my
Text
too
truely
,
in
that
it
pleased
God
suddenly
to
call
her
,
even
in
the
prime
and
strength
of
her
yeares
,
she
was
but
a
young
woman
,
and
shee
died
in
Child-bed
.
You
that
are
Child-bearing
women
,
I
wish
you
to
set
this
patterne
and
example
before
your
eyes
,
and
learn
by
this
spectacle
to
see
how
neere
you
walke
to
the
brincke
of
your
grave
,
when
you
come
to
be
delivered
of
childe
;
I
wonder
therefore
by
the
way
,
that
any
should
find
fault
with
that
solemne
thanks-giving
,
that
is
appointed
by
the
Church
to
be
rendred
to
God
for
women
,
for
his
preserving
them
from
the
great
danger
of
Child-birth
,
there
is
but
a
step
betweene
you
and
death
,
you
should
then
have
a
care
to
prepare
for
your
death
;
I
see
a
great
deale
of
time
spent
to
prepare
all
brave
and
fine
,
God
may
quickly
turne
all
your
chambers
,
and
hang
them
with
blacke
,
and
turne
your
jollitie
into
mourning
;
therefore
you
should
rather
prepare
for
your
winding-sheete
,
and
for
your
grave
;
for
undoubtedly
she
did
so
:
and
I
may
in
some
sence
apply
that
literally
of
the
Apostle
to
her
;
In
bearing
of
children
shee
is
saved
.
It
is
true
,
the
Apostle
gives
that
as
an
argument
of
comfort
to
women
,
because
before
hee
had
preached
obedience
to
them
,
a
doctrine
that
they
doe
not
well
relish
,
yet
he
gives
two
reasons
,
because
Adam
was
first
made
,
and
she
first
sinned
,
that
is
another
reason
;
yet
lest
shee
should
bee
too
much
discouraged
with
that
of
the
Apostle
,
and
because
the
paine
of
child-bearing
was
threatned
to
women
for
a
part
of
their
curse
;
the
Apostle
addes
that
as
a
comfort
;
In
bearing
of
children
they
shall
bee
saved
.
Notwithstanding
the
paine
and
sorrow
of
child-bearing
was
inflicted
as
a
punishment
upon
them
,
yet
under
that
curse
there
is
a
way
of
salvation
opened
;
if
they
be
such
women
,
saith
the
Apostle
,
as
,
continue
in
faith
and
charitie
,
with
holinesse
and
sobrietie
.
These
vertues
being
eminent
in
this
deare
Christian
sister
of
ours
,
no
doubt
but
in
bearing
of
children
shee
is
saved
;
that
is
,
she
found
under
that
curse
,
a
way
to
a
blessing
,
an
everlasting
blessing
of
salvation
.
How
shee
disposed
her selfe
in
the
time
of
her
sicknesse
,
those
of
the
family
well
know
;
truly
I
have
not
oft
,
scarse
ever
heard
of
a
woman
of
her
ranke
and
quality
,
(
for
shee
was
a
woman
well
descended
,
and
well
bred
,
)
and
yet
I
never
heard
of
a
woman
more
beloved
,
and
more
bewayled
:
her
Husband
complaines
of
his
losse
,
never
man
lost
a
better
wife
;
all
the
servants
,
never
any
had
a
better
Mistris
;
and
all
the
neighbours
,
never
any
had
a
better
neighbour
.
Concerning
her
in
the
time
of
her
sicknesse
,
they
can
give
a
better
,
and
more
particular
testimonie
then
I
;
I
only
did
one
office
and
service
to
her
,
when
in
the
absence
of
your
reverend
Pastor
,
I
was
called
,
I
visited
her
an
houre
or
two
before
she
went
,
when
(
God
knowes
)
she
was
faint
and
weake
,
and
able
to
breath
but
a
few
words
,
but
they
were
sweet
;
I
told
her
,
I
hoped
,
and
doubted
not
,
but
that
as
she
had
made
a
Christian
profession
in
her
life-time
,
so
now
shee
would
seale
it
up
:
she
answered
;
I
have
indevoured
to
serve
God
,
but
with
a
great
deale
of
infirmitie
and
weaknesse
,
I
rest
not
upon
that
,
I
rest
upon
my
evidence
,
and
there
is
my
comfort
;
I
doubt
not
,
but
hee
that
hath
given
mee
the
evidence
,
will
also
give
me
the
inheritance
.
I
thinke
these
were
the
last
words
shee
spake
.
Thus
shee
is
gone
to
her
rest
,
her
body
to
rest
,
as
a
prisoner
of
hope
,
till
the
Resurrection
,
her
soule
rests
in
the
armes
of
God
;
I
have
no
more
to
say
to
her
,
or
of
her
,
then
that
Christ
said
to
the
woman
in
the
Gospell
;
Woman
,
goe
in
peace
,
thy
faith
hath
saved
thee
.
FINIS
.
SAINT
PAULS
TRUMPET
;
OR
,
AN
ALARME
FOR
SLEEPIE
CHRISTIANS
.
ISAIAH
17.
3.
All
yee
Inhabitants
of
the
world
,
and
dwellers
on
the
earth
,
see
yee
,
when
he
setteth
up
an
Ensigne
;
and
when
he
bloweth
a
Trumpet
heare
yee
.
JONAH
1.
6.
What
meanest
thou
,
O
sleeper
?
Arise
,
call
upon
thy
God
,
if
so
bee
that
God
will
thinke
upon
us
,
that
wee
perish
not
.
LONDON
.
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
SAINT
PAULS
TRVMPET
;
OR
,
AN
ALARME
FOR
SLEEPIE
CHRISTIANS
.
SERMON
XXVI
.
ROM.
13.
11.
And
that
knowing
the
time
,
that
now
it
is
high
time
to
awake
out
of
sleepe
.
THE
holy
Apostle
in
this
Chapter
,
he
delivers
a
number
of
precepts
,
and
generall
rules
for
sanctification
,
and
enforceth
them
with
sundry
reasons
.
Among
them
all
,
the
words
that
I
have
read
,
they
are
one
principall
,
both
Precept
,
and
reason
enforcing
it
;
Considering
the
season
,
it
is
time
that
yee
arise
from
sleepe
.
These
few
words
may
be
called
,
Saint
Pauls
Trumpet
,
to
rouze
the
sluggish
Christian.
They
were
the
occasion
of
the
conversion
of
that
famous
instrument
,
S.
Austin
booke
of
his
Confessions
,
the
last
Chapter
.
Hee
reports
,
that
when
the
time
of
his
conversion
came
neere
,
he
was
in
a
marvellous
great
agonie
,
and
conflict
,
beset
with
a
number
of
temptations
,
whereby
Satan
would
still
have
detained
him
in
the
spirituall
sleepe
he
was
in
:
being
in
this
marvellous
conflict
,
hee
could
not
but
goe
from
his
Chamber
to
his
Garden
,
and
there
hee
prostrated
himselfe
on
his
face
before
the
Lord
,
and
earnestly
,
and
ardently
called
upon
God
.
And
in
his
prayer
(
as
himselfe
records
)
he
seemed
that
he
did
heare
the
voyce
of
a
child
speake
to
him
,
Tolle
,
lege
:
Take
up
the
booke
and
reade
.
Hereupon
running
backe
againe
to
his
studie
,
his
booke
being
open
,
the
first
place
that
he
cast
his
eye
upon
was
this
verse
;
It
is
now
time
,
considering
the
season
,
that
you
awake
out
of
sleepe
.
And
(
saith
he
)
with
the
end
of
the
sentence
I
found
an
infused
life
.
Hee
found
in
the
reading
of
this
sentence
,
as
soone
as
he
had
read
it
,
the
life
of
grace
infused
into
him
,
and
his
conversion
was
compleat
.
This
place
of
Scripture
hath
beene
famous
in
the
Church
,
for
the
conversion
of
that
famous
instrument
.
I
would
to
God
(
as
wee
doe
not
despaire
)
that
the
Lord
would
bestow
the
same
blessing
among
some
of
us
;
who
not
only
heare
these
words
read
,
but
are
now
to
be
expounded
in
your
eares
.
For
the
understanding
of
which
,
wee
are
to
enquire
of
divers
things
for
the
meaning
of
the
words
.
First
,
we
are
to
enquire
what
is
here
meant
by
sleepe
;
It
is
time
to
awake
out
of
sleepe
.
Secondly
,
what
is
meant
by
arising
,
or
awaking
out
of
sleepe
.
Thirdly
,
who
they
be
that
must
arise
,
or
wake
out
of
sleepe
.
Fourthly
,
and
lastly
,
why
the
Apostle
doth
bestow
this
exhortation
upon
sleepy
persons
that
cannot
heare
what
he
saith
?
For
the
first
of
these
,
what
is
meant
by
sleepe
?
Sleepe
in
Scripture
is
threefold
-
Naturall
.
-
Morall
.
-
Spirituall
.
Naturall
sleepe
is
that
spoken
of
,
Psal.
3.
5.
I
will
lay
my selfe
downe
to
sleepe
,
and
rise
againe
.
This
naturall
sleepe
is
the
rest
,
and
Morall
sleepe
,
is
naturall
death
;
this
is
the
death
,
and
dissolution
of
nature
,
of
which
the
Scripture
speaketh
,
Dan.
12.
2.
They
that
sleepe
in
the
dust
,
shall
rise
againe
.
And
Act.
7.
ult.
When
Steven
had
spoken
these
words
,
hee
fell
asleepe
,
that
is
,
he
died
.
Spirituall
sleepe
,
it
is
the
sleepe
of
sinne
,
and
securitie
:
this
is
the
death
and
privation
of
grace
in
the
soule
;
as
the
other
is
the
It
is
time
to
arise
,
or
awake
out
of
this
sleepe
;
the
sleepe
of
sinne
,
and
securitie
.
Now
the
state
of
sinne
and
securitie
,
is
compared
here
to
the
state
of
sleepe
,
because
there
are
many
resemblances
and
likenesses
betweene
the
state
of
a
sinner
,
and
a
sleepie
man
:
for
what
effect
sleepe
hath
in
the
body
,
the
same
effect
hath
the
sleepe
of
sinne
in
the
soule
.
I
will
shew
it
you
in
a
few
instances
,
and
so
passe
it
.
First
,
They
that
sleepe
(
saith
the
Apostle
)
sleepe
in
the
night
.
The
It
is
time
to
awake
out
of
sleepe
:
because
the
night
is
past
.
The
night
is
a
time
to
sleepe
in
.
So
,
those
that
sleepe
in
sinne
,
it
is
because
they
are
in
the
night
of
sinne
,
there
is
a
darknesse
,
the
Canopie
is
spread
over
them
,
the
Sunne
of
grace
,
and
the
day
of
salvation
shines
not
upon
them
:
their
eyes
are
closed
up
in
darknesse
,
as
it
is
with
a
sleepie
man
.
Againe
,
when
a
man
goes
to
sleepe
,
he
puts
off
his
cloathes
;
Againe
,
a
man
naturally
layes
himselfe
downe
willingly
to
there
is
no
man
but
hath
free
will
to
sinne
,
though
no
man
hath
free
will
to
good
.
And
againe
,
as
sleep
it
surprizeth
a
man
suddenly
oft-times
before
Againe
further
,
as
the
sleepe
of
the
body
bindes
up
the
senses
,
To
conclude
this
point
:
sixtly
,
the
sleepe
of
the
body
deludes
are
rich
,
and
increased
in
goods
,
and
that
they
have
need
of
nothing
,
when
they
know
not
that
they
are
poore
and
beggerly
,
and
naked
,
as
the
Church
of
Laodicea
.
So
this
spirituall
sleepe
,
it
fills
a
man
with
false
conceits
.
A
man
sometime
when
he
goes
to
sleepe
,
hee
thinkes
not
to
sleepe
long
,
but
to
take
a
nappe
,
and
wake
by
and
by
,
yet
it
may
Now
the
second
thing
is
,
what
is
meant
by
waking
,
or
arising
rise
out
of
sleepe
,
is
for
a
man
to
doe
in
the
matter
of
Christianitie
,
as
a
man
that
awakes
out
of
sleepe
.
And
for
a
man
that
wakes
out
of
sleepe
,
there
are
three
things
he
doth
,
and
so
out
of
the
sleepe
of
sinne
.
First
,
there
must
be
an
opening
of
the
eyes
,
and
a
beholding
of
eye
cannot
see
,
nor
eare
heare
,
nor
hath
entred
into
the
heart
of
man
.
Wee
shall
see
them
in
their
beginning
and
degrees
;
though
the
full
degree
cannot
enter
into
the
heart
to
conceive
,
and
this
will
helpe
to
keepe
us
waking
.
Then
in
the
next
place
when
a
man
hath
opened
his
eyes
to
see
Thirdly
,
and
lastly
,
a
man
must
get
out
of
his
bed
,
to
awake
to
cease
to
doe
evill
.
Therefore
when
the
Apostle
exhorts
to
rise
out
of
sleepe
,
these
are
the
three
maine
things
the
Apostle
aymes
at
,
wherein
hee
expresseth
it
plentifully
.
First
,
to
get
the
true
knowledge
of
God
,
to
see
those
objects
that
may
allure
,
and
draw
our
mindes
.
And
then
labour
to
get
faith
in
the
Sonne
of
God
,
whereby
our
senses
may
be
unbound
.
And
then
to
get
out
of
the
bed
of
sinne
by
repentance
,
to
cease
to
doe
evill
,
and
learne
to
doe
well
:
this
is
to
awake
out
of
the
bed
of
sleepe
.
Thirdly
,
who
they
are
that
must
arise
out
of
sleepe
?
Every
man
:
Ephes.
2.
Awake
thou
that
sleepest
,
whosoever
thou
art
that
sleepest
,
awake
,
and
rise
out
of
sleepe
.
But
who
are
they
that
sleepe
.
Two
sorts
of
men
:
all
sorts
of
men
may
bee
reduced
to
two
heads
;
The
-
Naturall
-
regenerate
man
.
And
both
sleepe
.
The
naturall
man
is
in
a
fast
,
dead
sleepe
;
you
shall
as
soone
get
a
ribbe
out
of
his
side
;
(
as
God
did
out
of
Adam
,
when
hee
was
asleepe
)
drive
a
nayle
into
his
temples
,
as
Iael
did
to
Sisera
,
then
awake
him
.
Hee
is
in
a
fast
dead
sleepe
,
in
the
sleepe
of
death
:
as
a
man
in
a
Lethargie
that
never
wakes
againe
.
Therefore
this
man
had
need
to
arise
,
to
bee
called
upon
,
and
to
be
rouzed
out
of
the
sleepe
of
death
:
Awake
thou
that
sleepest
,
stand
up
from
the
dead
,
that
Christ
may
give
thee
light
;
Arise
as
a
man
ariseth
out
of
the
Grave
,
out
of
the
bed
of
sleepe
.
This
is
the
man
that
is
in
a
dead
sleepe
.
But
not
only
these
are
in
a
dead
sleepe
,
but
the
regenerate
also
It
is
time
for
us
to
awake
out
of
sleepe
.
Hee
puts
himselfe
in
the
number
:
For
hee
that
is
most
wakefull
had
need
to
bee
more
,
and
to
rise
out
of
sleepe
still
.
Cant.
5.
It
is
the
voyce
of
the
Church
;
I
sleepe
but
my
heart
waketh
.
Even
the
Church
her selfe
that
was
I
sleepe
,
but
my
heart
waketh
.
It
was
not
a
heartie
,
a
dead
sleepe
as
the
other
was
.
So
in
Mat.
25.
it
is
said
of
the
wise
virgins
,
as
well
as
of
the
foolish
,
they
all
slumbred
and
slept
.
wise
virgins
they
slumbred
.
And
so
the
Disciples
themselves
,
by
the
side
of
our
Lord
,
even
when
a
temptation
was
neere
,
and
the
tempter
was
upon
them
,
they
fell
fast
asleepe
,
and
were
not
able
to
watch
with
Christ
,
no
,
not
one
houre
,
as
Christ
saith
.
Thus
we
see
(
brethren
)
that
those
also
that
are
Regenerate
,
those
that
have
received
the
greatest
measure
of
grace
,
and
are
in
the
highest
forme
in
grace
(
for
who
was
higher
then
Saint
Paul
)
they
themselves
have
need
to
be
called
out
of
sleepe
;
It
is
time
for
them
to
awake
out
of
sleepe
,
though
they
be
waking
persons
:
even
those
that
have
received
grace
to
beleeve
,
and
obey
,
and
bee
watchfull
in
some
measure
,
even
these
must
be
called
out
of
sleep
.
Therefore
in
Revel.
3.
2.
It
is
the
counsell
that
is
given
to
the
Be
awake
,
and
strengthen
the
things
that
are
ready
to
die
.
He
tels
them
in
the
words
before
,
Thou
hast
a
name
to
live
,
but
art
dead
;
that
is
,
thou
art
even
almost
dead
,
there
is
a
little
life
of
grace
in
thee
,
thou
art
almost
dead
:
for
so
it
is
explained
in
the
words
following
:
awake
,
and
strengthen
the
things
that
are
readie
to
die
Thus
we
see
the
difference
betweene
the
calling
of
the
wicked
,
and
the
godly
in
their
sleepe
.
The
one
is
called
from
sleepe
,
to
stand
up
from
the
dead
:
the
other
to
strengthen
the
things
that
are
ready
to
die
.
And
thus
we
see
the
persons
who
must
wake
.
In
the
next
place
,
Why
doth
the
Apostle
call
upon
sleepers
to
awake
out
of
sleepe
?
Wee
see
naturall
men
,
are
as
dead
men
,
in
a
dead
sleepe
,
he
doth
but
lose
his
labour
,
and
spend
his
breath
,
they
cannot
heare
and
understand
.
And
the
godly
likewise
,
it
is
with
them
as
with
a
man
in
a
sleepe
,
they
are
drowsie
;
and
doe
not
much
intend
what
is
spoken
.
To
this
I
answer
briefly
;
Exhortations
in
Scripture
are
never
in
vaine
,
fall
where
they
will
.
This
voyce
of
exhortation
,
if
it
come
upon
regenerate
men
that
If
it
fall
upon
wicked
men
that
are
in
a
dead
sleepe
,
it
serves
as
the
raine
returnes
not
in
vaine
,
either
they
awake
a
man
more
that
was
awake
before
;
or
they
convince
him
that
is
not
awake
:
because
he
is
fallen
asleepe
by
his
owne
sinne
,
and
the
malice
of
the
divell
.
To
come
therefore
to
the
Use
,
and
Application
.
The
point
thus
opened
,
leads
us
to
the
consideration
of
that
And
then
to
consider
the
sleepe
that
oppresseth
the
Church
of
God
.
First
,
to
consider
the
sleepe
of
the
wicked
and
unregenerate
,
all
the
world
at
rest
and
at
peace
?
like
Lachish
that
secure
people
;
a
dead
people
,
crying
,
peace
,
peace
,
to
themselves
,
and
fearing
nothing
till
they
be
awaked
;
there
is
nothing
but
securitie
.
To
shew
this
in
some
particular
instances
,
what
a
number
of
persons
be
cast
into
the
dead
sleepe
of
sinne
.
First
of
all
Idolaters
,
where
of
there
are
a
numerous
generation
every
where
;
they
are
fast
asleepe
in
the
bed
and
bosome
of
that
whore
of
Babylon
,
that
hath
inchanted
,
and
bewitched
them
with
the
cuppe
of
her
fornication
.
They
have
layd
themselves
downe
to
take
a
nappe
upon
her
lappe
,
as
Sampson
did
upon
Dalilahs
,
till
they
lose
their
locks
,
and
their
life
as
he
did
:
and
all
the
meanes
that
GOD
hath
used
a
long
time
:
all
the
light
of
grace
,
the
light
of
knowledge
;
all
the
ministrie
that
hath
beene
so
powerfull
,
and
so
plentifull
,
cannot
pull
them
out
of
her
lap
:
but
the
Lord
hath
threatned
,
not
only
Iezabel
that
whore
and
strumpet
,
(
by
which
he
meanes
,
that
whore
of
Rome
)
but
all
those
that
commit
fornication
with
her
,
to
cast
them
into
a
bed
of
sorrow
;
slay
her
children
:
The
conclusion
of
this
fearfull
sleepe
shall
be
death
.
Even
as
Sisera
when
he
slept
,
the
nayle
was
driven
into
his
temples
.
So
likewise
a
generation
of
uncleane
adulterers
,
they
are
asleepe
whoremongers
and
adulterers
God
will
judge
.
Nay
,
let
the
world
ring
a
peale
of
infamie
,
and
shame
upon
them
,
follow
them
with
infamie
,
and
reproaches
for
their
sin
,
yet
all
this
awakes
them
not
:
they
will
scarse
open
their
eyes
,
except
it
be
in
the
twilight
,
as
Solomon
saith
,
a
little
to
waite
at
their
neighbours
doore
for
his
wife
or
his
daughter
;
till
the
Lord
also
cast
them
upon
the
bed
of
shame
,
and
sorrow
,
and
scorne
,
and
curse
,
from
which
they
shall
never
rise
.
It
is
a
lamentable
thing
,
that
a
mans
conscience
hearing
this
,
should
not
apply
this
to
his
heart
,
that
he
should
dare
to
shut
his
eyes
,
and
dare
still
to
cast
himselfe
on
this
bed
,
not
thinking
what
will
be
the
issue
of
it
.
And
so
likewise
,
a
monstrous
generation
of
Drunkards
,
monsters
in
nature
,
for
no
unreasonable
creature
so
much
extinguisheth
is
as
hee
that
sleepes
on
the
top
of
a
Mast
,
in
the
middest
of
the
Sea
in
most
extreame
perill
,
yet
,
saith
he
,
they
have
smitten
mee
,
but
I
felt
it
not
;
they
have
beaten
me
,
but
I
discerned
it
not
;
therefore
when
hee
awakes
,
he
will
follow
his
cups
still
.
The
like
we
may
say
of
a
number
of
Sabbath-breakers
,
that
Eutichus
,
when
at
midnight
Paul
was
preaching
,
hee
falls
from
the
loft
,
and
his
life
was
gone
from
him
:
But
there
is
this
difference
,
that
was
at
midnight
,
these
will
doe
it
at
mid-day
.
So
little
have
men
gained
of
instruction
,
and
of
the
knowledge
,
of
the
feare
of
God
;
of
all
that
they
have
heard
,
that
they
can
scarse
keepe
their
eyes
,
and
their
eares
open
,
a
quarter
of
the
exercise
,
to
heare
what
God
saith
to
them
for
their
owne
good
.
What
shall
I
speake
of
those
unjust
,
injurious
,
usurious
persons
,
Let
a
man
speake
to
these
;
and
tell
them
their
estate
out
of
the
Scriptures
;
alas
they
heare
not
;
deale
with
them
,
as
wee
deale
with
men
in
a
swoone
;
rubbe
them
,
and
chafe
them
,
and
if
that
will
not
serve
the
turne
,
pinch
them
,
pricke
them
,
and
wring
them
,
and
make
them
smart
,
if
it
be
possible
to
make
them
feele
:
alas
,
such
a
man
dies
in
our
hands
,
there
is
no
life
to
be
got
in
him
.
All
that
we
can
get
from
such
a
wretch
for
our
love
to
him
,
and
our
testimonie
of
him
,
it
is
some
brush
or
blow
.
This
senslesse
man
layes
about
him
,
he
knowes
not
upon
whom
.
In
one
word
,
when
I
consider
the
secure
course
of
a
multitude
But
why
doe
you
speake
these
words
?
they
seeme
strange
to
us
?
But
yet
truly
,
your selves
shall
say
they
bee
true
in
the
Application
.
For
first
,
doe
we
not
see
most
men
in
generall
,
(
except
some
few
whom
the
Lord
hath
taken
into
his
owne
teaching
,
)
that
they
cannot
abide
the
place
of
the
Sun-shine
,
the
place
where
the
Sunne
of
the
light
of
grace
shines
,
they
remove
themselves
from
it
,
they
absent
themselves
upon
any
occasion
,
as
if
a
man
should
set
himselfe
to
run
from
the
light
of
the
Sunne
.
So
likewise
doe
we
not
see
that
men
cannot
abide
the
societie
of
godly
men
,
of
religious
men
fearing
God
,
that
deale
truly
with
them
in
exhortations
,
and
admonitions
,
and
loving
rebukes
,
&
c
?
They
will
none
of
this
.
So
doe
we
not
see
how
readie
,
and
willing
naturall
men
are
to
chase
away
,
(
if
it
were
possible
)
all
the
Lords
Cocks
,
and
all
his
servants
,
that
they
might
not
crie
against
their
sinnes
,
that
they
might
not
awaken
them
,
nor
come
neere
them
.
They
are
set
so
fast
asleepe
,
that
they
cannot
abide
any
servant
of
God
,
And
for
the
ministerie
of
the
Law
,
which
Ieremie
calls
,
as
a
Hammer
to
breake
the
hard
heart
,
and
to
knocke
,
and
rappe
the
sleepie
soule
,
it
is
an
intollerable
thing
;
they
cannot
indure
this
hammer
;
they
cannot
abide
these
dogges
that
barke
against
their
sinnes
:
whereas
dumbe
dogges
,
that
can
neither
barke
,
nor
bite
,
those
they
can
like
well
enough
.
Somewhat
they
would
have
,
they
are
content
with
a
formall
fashion
:
but
these
men
that
speake
against
their
sinnes
,
that
discover
their
estate
in
sinne
;
these
they
cannot
induue
.
Now
tell
me
if
these
men
live
not
in
a
carnall
sleepe
?
and
are
found
in
the
Cell
,
and
Cave
of
darknesse
,
wherein
they
desire
to
sleepe
for
ever
?
To
come
from
these
,
in
the
second
place
let
us
consider
,
that
not
watch
one
houre
,
with
Christ
?
Therefore
Brethren
,
let
us
take
notice
of
our
securitie
much
more
,
that
are
infinitly
behind
the
Disciples
in
grace
:
let
us
rate
our selves
for
the
heavinesse
,
and
dulnesse
of
our
hearts
.
But
because
we
are
Baptized
;
and
heare
Sermons
,
&c.
we
can
make
no
man
beleeve
that
he
is
asleepe
.
Therefore
let
us
trie
,
and
consider
,
whether
those
that
heare
the
Word
,
and
are
Professors
of
the
life
of
grace
;
those
that
are
alreadie
awakened
,
be
not
in
such
a
fearefull
slumber
,
as
may
well
be
called
a
sleepe
.
First
of
all
therefore
,
this
is
one
marke
of
a
man
that
is
asleepe
,
We
heare
the
Word
many
of
us
many
times
,
and
we
seeme
to
receive
it
:
but
yet
who
is
he
that
may
not
find
in
himselfe
,
that
the
sleepe
and
securitie
of
his
mind
and
soule
,
makes
him
not
much
to
attend
and
regard
it
?
that
he
is
not
carefull
and
industrious
in
the
keeping
and
maintaining
of
that
hee
heares
,
and
the
framing
himselfe
according
to
it
?
And
so
it
comes
to
passe
that
it
is
with
Gods
word
that
we
heare
,
as
it
is
with
Physick
when
it
is
given
to
a
man
that
is
dead
,
it
workes
not
,
or
when
he
sleepes
immediatly
upon
it
:
so
when
we
heare
the
word
of
God
,
and
fall
into
a
sleepe
upon
it
:
into
the
sleepe
and
sluggishnesse
of
earthly
cares
,
the
Word
is
unprofitable
,
it
workes
not
that
effect
that
else
it
would
.
Againe
,
a
man
that
sleepes
,
you
shall
know
it
by
this
,
he
doth
wee
should
neither
be
idle
,
nor
unfruitfull
in
the
worke
of
the
Lord
.
We
should
ever
be
doing
something
that
might
glorifie
God
,
and
further
our
owne
reckoning
.
But
this
is
a
signe
of
a
sleepie
person
,
in
the
maine
,
and
principall
things
,
his
heart
is
not
upon
them
,
his
hands
and
feet
move
not
in
the
wayes
of
God
;
he
workes
not
to
the
principall
end
for
which
hee
came
into
the
world
.
Thirdly
,
you
shall
know
a
sleepie
man
by
this
,
he
knowes
not
the
shadow
of
death
.
Even
so
it
is
with
many
of
us
,
that
professe
the
teaching
of
Grace
;
Alas
,
how
doe
we
waste
time
insensibly
?
and
passe
away
the
time
:
some
decke
away
the
time
,
some
play
away
the
time
,
dayes
,
and
weekes
,
and
moneths
together
,
as
if
time
were
not
made
for
some
other
businesse
:
as
if
we
had
received
time
for
such
imployments
as
these
,
for
our
recreations
,
and
sports
,
and
pleasures
:
and
not
rather
that
we
might
further
our
repentance
,
and
our
reckoning
,
and
helpe
the
servants
of
God
,
and
get
oyle
in
our
lampes
,
and
faith
in
our
soules
,
and
patience
against
the
time
of
trouble
,
and
get
assurance
of
a
blessed
inheritance
,
when
we
shall
be
turned
out
hence
.
Time
is
given
us
for
these
ends
;
and
yet
we
(
silly
men
as
we
are
)
devise
pastimes
to
our selves
,
as
if
our
life
did
not
passe
away
,
whereas
Iob
saith
,
it
is
as
a
Weavers
shuttle
.
Let
us
consider
,
brethren
,
time
will
passe
,
that
we
may
improve
it
,
and
not
wast
our
time
.
Fourthly
and
lastly
,
to
conclude
this
point
,
a
man
that
is
addicted
Alas
brethren
,
we
may
speake
to
the
shame
and
sorrow
of
many
(
I
doubt
that
heare
me
)
that
have
exchanged
their
care
of
godlinesse
;
that
have
exchanged
their
seeking
of
God
in
the
meanes
,
with
company
,
with
good-fellowship
,
with
drunkennesse
.
And
let
the
Lords
marriners
come
to
them
,
and
say
Up
sleeper
,
call
upon
thy
God
,
why
dost
thou
not
doe
thy
first
workes
?
Why
art
thou
lazie
?
he
growes
angry
as
Ionas
was
,
that
thought
he
did
well
to
bee
angrie
to
the
death
.
This
is
the
miserie
of
many
that
live
under
the
teaching
of
the
Gospell
;
in
the
light
of
the
Gospell
.
This
is
another
marke
,
and
a
signe
of
sleepe
,
when
we
cannot
abide
of
any
thing
to
be
wakened
.
To
draw
to
a
conclusion
:
the
last
use
of
this
point
,
it
serves
to
It
is
time
,
saith
the
Apostle
,
that
wee
rise
out
of
sleepe
.
The
summe
of
this
exhortation
I
will
propound
,
and
then
draw
to
a
conclusion
.
First
,
consider
how
unprofitable
a
man
,
a
Christian
man
is
,
hee
is
profitable
both
to
thee
and
mee
.
A
man
that
is
asleepe
,
is
unprofitable
:
and
certainly
he
that
is
asleepe
in
securitie
and
sinne
,
this
man
is
most
unprofitable
to
Gods
glorie
,
and
to
his
owne
soule
.
Secondly
,
consider
when
a
man
sleepes
,
and
slumbers
in
sinne
,
The
first
of
them
is
the
exercise
of
godlinesse
,
the
maine
thing
A
second
maine
branch
of
our
Christian
Calling
,
is
the
spirituall
Thirdly
,
another
part
,
and
maine
branch
of
Christianitie
is
to
Thirdly
,
consider
while
we
sleepe
,
and
are
secure
,
the
enemie
never
sleepes
,
he
is
then
most
watchfull
against
us
.
We
may
sleep
,
and
thinke
we
doe
well
enough
to
take
our
ease
,
but
Satan
sleepes
not
;
we
have
a
watchfull
enemie
to
deale
with
.
And
then
he
hath
some
advantage
by
our
sleeping
;
in
Mat.
13.
in
that
Parable
,
The
enemie
sowes
tares
,
while
men
slept
:
hee
comes
Prov.
24.
I
passed
by
the
field
of
the
sluggard
,
and
it
was
all
thornes
,
&c.
Thus
is
the
heart
that
is
neglected
of
a
man
that
is
sleepie
,
and
secure
in
sinne
.
When
doe
robbers
and
theeves
assault
the
house
?
In
the
dead
time
of
the
night
,
when
they
may
take
men
at
advantage
,
in
their
first
sleepe
,
then
they
come
and
breake
into
the
house
.
Shall
theeves
and
burglaries
watch
at
midnight
to
breake
the
house
,
and
cut
mens
throates
,
and
wilt
not
thou
watch
to
save
thy selfe
?
Further
consider
,
as
the
enemie
never
sleepes
,
so
Gods
mercy
never
sleepes
,
Gods
mercie
is
ever
watching
over
us
,
to
doe
us
perhaps
hee
is
asleepe
,
and
must
be
awaked
,
or
hee
is
chasing
his
adversaries
;
No
,
no
,
the
strength
that
keepes
Israel
,
slumbers
not
,
nor
sleepes
.
Therefore
let
not
Israel
slumber
nor
sleepe
:
because
God
watcheth
over
his
children
,
let
them
watch
with
him
,
and
keepe
themselves
neere
to
him
.
Fiftly
,
if
this
will
not
move
thee
,
then
consider
as
Gods
mercie
Their
damnation
sleepeth
not
.
Gods
judgements
are
alway
waking
:
thou
maist
sleepe
on
both
sides
in
sinne
,
but
Gods
justice
sleepeth
not
.
And
thou
that
art
the
Lords
,
if
thou
sleepe
,
know
that
correction
,
and
chastisement
sleepeth
not
,
and
they
will
awake
thee
,
thou
wert
better
to
awake
by
slighter
meanes
.
To
conclude
all
,
consider
that
all
of
us
,
there
is
no
man
upon
and
strengthen
the
things
that
are
readie
to
die
,
and
that
it
might
be
better
with
me
then
it
is
.
But
alas
now
their
short
day
is
past
,
and
one
perpetuall
night
to
come
,
and
now
it
is
too
late
,
as
it
proves
many
times
.
Therefore
let
not
time
goe
,
but
know
that
that
mournfull
day
must
come
upon
us
,
we
must
meet
that
mortall
sleepe
:
Let
us
labour
to
shake
off
spirituall
sleepe
,
drowsinesse
of
spirit
,
and
make
our
peace
in
the
meane
time
,
that
conscience
may
witnesse
with
us
,
and
for
us
at
the
day
of
death
,
and
judgement
.
Let
us
labour
to
be
watchfull
,
and
desire
to
be
readie
for
the
Lord
,
and
to
have
our
accounts
readie
for
him
.
This
shall
suffice
for
the
words
.
Now
for
our
occasion
:
because
this
is
my
first
occasion
of
this
kind
,
I
must
enter
with
a
preface
,
and
that
is
this
:
that
as
I
have
ever
beene
in
the
course
of
my
ministerie
,
so
I
shall
bee
very
sparing
in
the
praise
of
the
dead
,
because
I
know
that
these
exercises
are
appointed
for
the
instructing
of
the
living
,
and
the
consolation
of
those
that
survive
,
and
not
for
the
praise
,
and
commemoration
of
the
dead
.
Besides
,
I
know
,
and
see
by
daily
experience
every
where
,
how
few
there
be
that
in
their
life
time
deserve
the
praise
of
Religion
in
their
death
.
For
my
part
I
never
did
,
nor
never
will
gild
a
rotten
post
,
or
a
mudde
wall
,
or
give
false
witnesse
in
praising
;
to
give
the
praise
of
Religion
to
those
that
deserve
it
not
.
I
desire
those
of
my
congregation
would
make
their
owne
Funerall
Sermons
while
they
be
living
,
by
their
vertuous
life
,
and
conversation
.
As
the
Apostle
saith
,
Hee
hath
not
praise
,
that
is
praised
of
men
:
but
hee
that
is
praised
of
God
.
FINIS
.
THE
RIGHTEOUS
MANS
RESTING
PLACE
.
OR
,
A
FENCE
AGAINST
VNNECESSARIE
FEARES
.
PROV.
18.
10.
The
name
of
the
Lord
is
a
strong
Tower
:
the
Righteous
runneth
into
it
,
and
is
safe
.
PSAL.
27.
1.
The
Lord
is
my
light
,
and
my
salvation
,
whom
shall
I
feare
?
the
Lord
is
the
strength
of
my
life
,
of
whom
shall
I
be
afraid
?
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
RIGHTEOUS
MANS
RESTING
PLACE
.
OR
,
A
FENCE
AGAINST
VNNECESSARIE
FEARES
.
SERMON
XXVII
.
GEN.
15.
1.
After
these
things
,
the
word
of
the
Lord
came
to
Abraham
,
saying
:
Feare
not
Abraham
,
I
am
thy
shield
,
and
thy
exceeding
great
reward
.
THE
tender
mercie
of
God
is
seene
in
nothing
more
,
then
in
afflicting
his
owne
people
,
for
hee
proportions
his
chastisements
,
not
to
our
deserts
,
but
to
our
strength
:
and
you
shall
ordinarily
observe
,
where
Almightie
GOD
layes
a
heavie
affliction
,
hee
gives
an
extraordinarie
assistance
;
when
he
leades
any
of
his
people
through
a
hote
fire
,
hee
is
with
them
in
extraordinarie
manner
.
This
holy
Saint
,
(
Abraham
)
as
hee
was
the
Father
of
the
faithfull
,
so
he
was
a
Patterne
to
all
the
faithfull
in
both
these
,
both
in
his
tryalls
,
and
in
Gods
assistance
.
There
was
never
any
man
called
to
more
tryalls
then
he
:
to
leave
his
Countrey
,
and
his
Kindred
,
and
his
Fathers
house
;
and
after
to
sacrifice
his
owne
sonne
.
And
there
was
never
any
man
more
assisted
from
God
;
as
we
see
in
those
many
apparitions
that
God
vouchsafed
him
:
Comforting
him
,
sometimes
in
dreames
and
visions
.
Sometimes
hee
appeared
to
him
in
an
admirable
,
and
most
friendly
manner
talking
with
him
,
as
a
man
doth
with
his
friend
.
One
of
them
are
in
this
Chapter
;
The
Lord
appeared
to
Abraham
,
and
comforted
him
in
the
middest
of
his
tryals
,
and
troubles
.
Where
you
may
see
an
admirable
incouragement
that
God
gives
to
his
servant
Abraham
;
You
may
note
,
First
,
the
incouragement
it selfe
;
that
is
,
not
to
feare
.
Secondly
,
note
the
time
,
when
God
gave
him
this
incouragement
:
when
he
had
encountred
with
those
Kings
immediatly
before
,
as
we
see
in
Chapter
14.
And
when
hee
was
to
encounter
with
many
evils
and
troubles
after
,
then
the
Lord
appeared
to
him
.
Thirdly
,
note
the
manner
,
how
God
is
pleased
to
reveale
this
comfort
;
that
is
,
by
way
of
vision
:
God
appeared
by
vision
.
Fourthly
,
note
the
ground
of
this
comfort
,
and
incouragement
that
God
gives
him
,
and
that
is
taken
from
a
twofold
Argument
.
First
,
what
God
was
to
him
,
in
regard
of
any
evills
,
that
hee
did
feele
,
or
feare
,
he
was
his
shield
to
beare
them
off
.
Secondly
,
in
regard
of
all
the
good
things
that
Abraham
could
lose
in
the
world
,
an
exceeding
great
reward
:
hee
would
bee
to
him
all
in
all
.
So
you
see
this
portion
of
Scripture
affords
plentifull
matter
for
instruction
,
and
consolation
.
All
that
I
will
speake
of
at
this
time
,
I
will
wind
up
in
this
proposition
;
that
is
,
that
They
that
are
in
covenant
with
God
,
and
labour
to
keepe
his
covenant
(
as
faithfull
Abraham
was
,
and
did
)
they
may
be
a
people
without
all
carnall
,
and
inordinate
feare
.
For
Abraham
felt
much
,
and
had
just
cause
to
expect
more
,
but
in
the
middest
of
all
,
God
appeared
to
him
,
and
bid
him
he
should
not
feare
.
And
what
was
spoken
to
Abraham
,
is
spoken
to
us
:
for
he
was
the
Father
of
the
faithfull
,
and
they
that
are
of
the
faith
with
Abraham
,
are
blessed
with
him
.
So
then
the
blessing
of
Abraham
,
and
all
the
incouragements
that
were
given
to
him
,
they
belong
not
to
him
only
,
but
to
all
that
are
the
spirituall
seed
of
Abraham
,
to
all
the
faithfull
:
so
that
the
Proposition
is
not
limitted
to
him
,
but
extends
to
all
.
A
Doctrine
,
if
ever
needfull
,
it
is
now
.
Wee
know
how
it
is
with
all
men
that
are
out
of
Covenant
with
God
.
Adam
as
soone
as
he
had
sinned
,
he
runnes
from
God
,
he
was
afraid
,
and
hid
himselfe
from
the
face
of
God
:
so
every
unregenerate
man
is
(
except
his
conscience
be
ignorant
,
in
a
dead
sleepe
,
and
cauterized
:
)
for
he
seeth
God
on
the
one
side
a
revenging
Judge
:
and
hee
knowes
himselfe
on
the
other
side
to
be
guiltie
,
and
therefore
hee
cannot
but
with
amazement
and
feare
continually
tremble
before
God
:
and
he
desires
if
it
were
possible
,
that
there
were
no
God
at
all
,
that
he
might
never
be
called
to
account
for
his
doings
.
But
now
the
child
of
God
,
a
faithfull
Abraham
that
is
in
covenant
with
God
,
he
may
in
the
middest
of
all
evills
lift
up
his
head
with
joy
and
comfort
,
even
when
wicked
men
are
at
their
wits
end
,
and
know
not
whether
to
turne
themselves
.
It
is
(
I
say
)
a
point
needfull
to
urge
in
these
times
,
wherein
we
heare
abroad
of
warres
,
and
rumours
of
warres
,
and
so
many
distractions
:
and
what
they
feele
,
we
have
cause
to
feare
:
but
now
it
is
seasonable
at
this
time
,
when
we
see
the
King
of
feares
act
his
part
before
our
eyes
:
hee
that
the
Philosophers
call
,
the
most
terrible
of
all
terribles
;
that
is
,
Death
,
that
tends
to
the
extirpation
,
and
abolition
of
nature
,
in
regard
of
our
being
here
.
I
say
there
cannot
be
a
better
argument
treated
of
,
then
somewhat
that
may
fence
us
against
the
feare
of
this
evill
.
Now
for
the
opening
of
this
point
.
First
,
consider
what
feare
is
;
And
then
what
feare
a
Christian
should
be
freed
from
.
And
then
how
it
comes
to
passe
that
a
Christian
is
exempted
from
all
slavish
,
and
inordinate
feare
.
And
then
come
to
make
some
Use
of
it
to
the
present
occasion
.
First
,
that
we
may
know
the
point
the
better
,
let
us
consider
,
what
feare
is
in
generall
;
And
feare
(
beloved
)
is
such
an
affection
or
passion
of
the
soule
that
is
stirred
up
with
a
through
apprehension
of
some
future
evill
,
that
is
very
difficult
to
be
resisted
by
the
partie
,
or
patient
.
It
is
an
affection
,
or
passion
of
the
soule
:
for
it
makes
a
reall
transmutation
in
the
man
.
It
is
such
an
affection
as
is
stirred
up
with
the
apprehension
of
evill
:
for
evill
is
properly
the
object
of
feare
:
we
doe
not
primarily
feare
any
thing
that
is
good
,
except
the
losse
of
it
,
and
it
is
ill
to
lose
any
good
thing
.
Againe
,
it
is
evill
future
:
for
if
the
evill
be
present
,
we
grieve
,
and
not
feare
.
And
it
is
such
an
evill
as
is
difficult
,
and
hard
to
resist
,
and
overcome
with
patience
:
for
if
it
be
a
small
evill
that
is
easily
conquered
,
you
contemne
it
,
you
feare
it
not
.
You
see
then
what
feare
is
in
generall
.
Is
all
feare
prohibited
?
Not
the
feare
of
God
,
&c.
Feare
is
oft
commanded
in
Scripture
,
First
,
naturall
feare
,
and
that
is
called
naturall
either
in
regard
When
the
partie
that
doth
feare
,
is
phlegmatick
,
or
melancholie
,
and
so
is
naturally
inclined
to
feare
,
this
may
be
called
a
naturall
feare
.
Or
,
in
regard
of
the
object
,
when
there
is
somewhat
in
that
which
is
destructive
to
nature
:
and
therefore
the
feare
of
death
,
it
is
naturall
to
man
,
and
so
whatsoever
may
prejudice
nature
.
Now
this
naturall
feare
is
an
affection
that
Almightie
God
concreated
with
the
soule
,
it
is
naturally
good
,
it
is
morally
neither
good
nor
evill
,
but
according
as
it
is
determined
by
circumstances
.
Againe
,
there
is
a
carnall
evill
feare
,
namely
,
when
a
man
feares
Thirdly
,
there
is
a
servile
feare
:
and
this
is
such
a
feare
as
Now
this
servile
feare
,
though
in
it selfe
it
bee
not
savingly
pleasing
to
God
,
yet
it
is
a
thing
that
is
good
,
as
S.
Austin
observes
:
for
that
man
that
feares
servily
,
hee
doth
that
which
is
good
,
though
he
doth
it
not
well
:
because
that
is
a
thing
that
depends
upon
the
disposition
,
and
will
of
him
that
doth
the
thing
,
though
the
thing
be
good
as
farre
as
it
goes
.
It
is
good
for
the
restraining
of
evill
men
from
outrages
in
the
world
,
and
it
is
a
preparative
in
the
way
to
conversion
,
as
it
is
Act.
2.
Lastly
,
there
is
a
filiall
son-like
feare
,
that
ariseth
out
of
the
consideration
of
the
greatnesse
,
and
especially
of
the
goodnesse
Now
there
are
divers
degrees
of
filiall
feare
.
One
degree
we
call
innitiall
feare
in
this
world
.
And
a
degree
of
perfection
in
the
world
to
come
.
In
this
world
the
feare
we
have
,
hath
one
eye
upon
the
punishment
,
and
another
eye
upon
the
commandement
,
or
love
of
God
.
And
here
many
make
a
doubt
,
whether
they
are
to
doe
that
which
is
good
,
having
an
eye
to
the
recompence
of
reward
,
or
to
abstaine
from
evill
out
of
the
feare
of
punishment
.
For
answer
briefly
.
Any
thing
almightie
God
hath
made
a
motive
to
us
,
to
incourage
us
to
doe
well
,
or
to
deterre
us
from
evill
;
we
may
make
a
motive
to
our selves
,
and
as
long
as
we
doe
so
,
we
doe
well
.
It
was
so
with
Adam
in
Paradice
,
this
was
propovnded
as
a
motive
;
In
the
day
thou
eatest
thereof
thou
shalt
die
.
Then
to
abstaine
from
the
forbidden
fruit
,
partly
out
of
feare
of
punishment
,
if
Adam
did
so
,
he
did
well
.
So
,
every
one
of
us
,
in
regard
of
any
evill
,
we
may
have
an
eye
to
the
punishment
,
that
will
bee
the
consequent
of
the
thing
:
For
Christ
urgeth
this
to
his
owne
Disciples
,
Feare
not
him
that
can
kill
the
body
,
&c.
And
to
doe
things
meerely
without
any
respect
to
punishment
at
all
;
I
know
no
reason
why
any
man
should
aspire
to
that
perfection
.
For
God
while
we
are
here
,
hath
given
us
these
motives
,
to
stirre
us
up
to
avoid
evill
;
and
it
is
well
if
wee
can
heartily
and
truly
,
out
of
love
to
God
doe
it
,
by
all
the
motives
that
God
hath
propounded
.
To
have
a
feare
meerely
for
punishment
,
and
still
to
retaine
the
love
of
sinne
,
and
no
respect
or
love
to
the
commandement
of
God
,
this
is
not
acceptable
to
God
in
a
saving
manner
:
but
to
have
an
eye
to
God
,
and
to
abstaine
from
sinne
,
partly
out
of
love
to
God
,
and
partly
out
of
feare
of
punishment
,
this
is
acceptable
to
God
.
For
a
man
must
love
himselfe
in
subordination
to
the
love
of
God
;
and
therefore
he
may
looke
to
the
avoiding
of
evill
,
and
to
the
getting
of
good
eternall
to
soule
and
body
.
Now
these
feares
,
we
may
consider
of
them
thus
.
The
naturall
feare
may
be
accompanied
with
the
Spirit
,
but
it
comes
not
from
the
Spirit
,
that
must
be
ordered
by
the
word
of
God
.
Secondly
,
carnall
feare
comes
not
from
the
spirit
,
nor
is
accompanied
with
it
:
this
is
ever
to
be
mortified
,
this
wee
must
take
heed
of
;
and
this
feare
Abraham
is
exhorted
against
here
.
Thirdly
,
the
feare
that
is
servile
,
it
comes
from
the
spirit
,
but
it
is
not
accompanied
with
the
spirit
.
As
the
dawning
of
the
day
the
Sunne
is
the
cause
of
it
,
yet
the
Sunne
is
not
present
when
the
day
dawnes
,
but
some
glimpse
goes
before
him
:
this
wee
must
cherish
,
so
as
we
bring
it
to
filiall
feare
,
and
then
wee
deale
aright
in
that
.
Lastly
,
for
filiall
feare
,
we
must
cherish
that
at
all
times
,
wee
must
labour
to
get
still
a
more
reverent
respect
of
the
Majestie
of
God
.
So
I
have
breiefly
shewed
you
what
feare
is
,
And
what
feare
wee
must
labour
to
be
freed
from
;
all
slavish
and
carnall
feare
,
in
regard
of
the
world
,
or
any
thing
in
the
world
;
any
ill
that
may
befall
us
,
or
any
good
that
may
be
taken
from
us
.
Now
you
see
that
a
Christian
is
such
a
man
as
may
live
without
all
feare
,
that
is
carnall
;
Feare
not
them
that
can
kill
the
body
.
And
in
Isaiah
8.
12.
Feare
not
their
feare
.
What
is
the
ground
of
this
?
I
will
tell
you
briefly
:
Christ
came
into
the
world
to
deliver
us
from
all
our
enemies
,
that
wee
might
serve
him
without
feare
,
in
holinesse
,
and
righteousnesse
,
Luke
1.
47.
So
then
the
ground
is
this
,
that
man
that
hath
no
enemies
;
that
man
that
cannot
possibly
be
molested
with
any
evill
,
what
need
hee
feare
?
For
there
is
no
evill
in
the
world
that
can
surprize
a
man
that
is
in
covenant
with
God
,
that
labours
to
keepe
his
covenant
,
but
by
the
power
of
the
Spirit
he
may
conquer
it
.
For
only
evill
,
and
evill
future
is
the
object
of
feare
.
Now
,
if
there
be
no
evill
that
can
befall
a
child
of
God
,
but
such
as
may
be
conquered
,
hee
should
contemne
it
,
and
not
feare
it
.
Now
all
the
enemies
of
a
Christian
are
either
reconciled
,
or
conquered
and
foyled
,
and
what
then
need
he
feare
them
?
For
God
that
is
an
enemie
to
every
man
naturally
,
he
is
reconciled
;
reveren●…e
before
his
foot-stoole
.
Againe
,
in
regard
of
the
evills
of
the
world
,
they
are
enemies
too
:
but
how
?
Christ
hath
beene
pleased
to
sweeten
these
to
us
:
all
things
in
the
world
(
saith
the
Apostle
,
speaking
of
afflictions
,
Rom.
8.
)
they
worke
for
good
to
them
that
feare
God
.
Shall
a
man
be
afraid
of
his
owne
good
?
Nay
,
there
is
nothing
in
the
world
that
more
workes
our
good
,
then
afflictions
,
and
losses
,
and
crosses
:
we
might
spare
any
thing
better
then
them
:
shall
we
be
afraid
of
that
that
workes
our
good
?
Death
it
is
reconciled
,
and
made
our
friend
:
It
was
the
greatest
enemie
;
Christ
hath
pulled
out
the
sting
,
and
changed
the
nature
of
it
;
he
hath
made
it
the
birth-day
of
eternitie
,
a
sweet
passage
to
a
better
life
.
Death
brings
not
evill
to
a
man
that
is
in
covenant
with
God
,
but
rather
terminates
all
evill
,
that
he
is
molested
with
in
the
world
.
So
then
some
enemies
are
reconciled
and
made
our
friends
,
and
these
wee
have
no
reason
to
feare
.
Againe
,
there
are
some
that
are
irreconcileable
,
and
they
are
conquered
and
overcome
.
The
Divell
will
never
be
friends
with
hath
spoyled
principalities
and
powers
;
and
trampled
Satan
under-feet
:
and
now
if
he
walke
about
,
yet
hee
is
in
his
chayne
,
he
can
bite
,
but
he
can
hurt
none
but
those
that
willingly
betray
themselves
into
his
hands
.
For
sinne
,
it
is
of
a
condemning
nature
;
but
those
that
are
in
covenant
with
God
,
and
walke
with
him
,
it
is
removed
as
farre
from
them
as
the
East
is
from
the
West
,
it
is
throwne
into
the
bottomelesse
sea
of
Gods
mercy
,
so
that
it
shall
never
anger
God
or
hurt
us
any
more
then
if
we
had
not
committed
it
;
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
Nay
more
,
God
hath
bestowed
his
Spirit
,
whereby
hee
hath
freede
our
hearts
,
and
whereby
if
a
man
labour
to
stirre
up
the
grace
of
God
in
him
,
and
to
walke
comfortably
as
he
might
in
the
presence
of
God
,
he
might
through
the
power
of
God
free
his
heart
from
these
horrours
and
feares
;
for
saith
the
Apostle
,
yee
have
not
received
the
Spirit
of
bondage
to
feare
againe
:
but
yee
have
received
the
Spirit
of
adoption
,
whereby
wee
cry
Abba
Father
.
The
Spirit
of
bondage
casts
downe
the
soule
with
horrour
and
feare
,
but
wee
have
the
Spirit
of
God
to
assure
us
that
wee
have
God
for
our
Father
reconciled
in
Christ
,
and
so
by
consequent
that
our
sinnes
are
pardoned
,
that
death
is
overcome
,
that
Principalities
and
powers
are
spoyled
,
and
all
things
in
the
world
,
(
though
contrary
in
themselves
yet
)
they
shall
worke
for
our
good
.
So
you
see
the
ground
of
it
,
a
Christian
hath
no
enemies
,
some
enemies
are
reconciled
and
others
are
trampled
under
foote
that
they
cannot
hurt
him
.
And
wee
receive
this
freedome
by
the
Spirit
of
God
,
that
if
wee
would
stirre
it
up
,
and
labour
to
walke
as
becommeth
Christians
we
may
make
our
lives
very
comfortable
.
Briefly
for
Application
.
First
,
let
us
all
take
notice
of
the
command
that
God
gives
to
lusting
after
a
woman
,
in
Gods
account
is
reputed
adultery
,
the
hating
of
a
mans
brother
in
his
heart
is
accounted
manslaughter
;
he
is
accounted
a
murtherer
that
hates
his
brother
:
so
he
that
is
angry
unadvisedly
,
you
know
what
he
is
in
danger
of
:
and
that
man
is
accounted
guiltie
before
God
,
that
cannot
order
his
affections
in
regard
of
those
unruly
passions
that
are
within
him
.
This
I
observe
by
the
way
.
God
in
Scripture
takes
especial
notice
of
it
;
&
I
am
perswaded
it
is
an
infallible
distinguishing
character
between
an
hypocrite
&
a
sincere
child
of
God
:
an
hypocrite
labours
to
wash
the
outside
,
hee
hath
a
demure
countenance
,
cleane
hands
,
smooth
language
;
&c.
these
things
are
good
,
but
he
goes
no
further
,
he
makes
no
conscience
of
secret
contemplative
wickednesse
,
of
the
lusts
of
his
heart
,
and
the
thoughts
of
his
minde
:
these
things
he
never
enters
into
himselfe
to
mortifie
.
But
that
man
that
is
conscionable
,
so
walkes
with
God
;
as
that
a
wrie
affection
,
an
inward
lust
after
somewhat
that
is
evill
,
troubles
him
,
and
humbles
him
before
God
:
the
vanitie
of
his
thoughts
in
secret
cause
him
to
mourne
before
God
:
this
is
a
signe
of
a
man
that
walkes
before
God
,
and
accounts
God
a
Spirit
that
searcheth
the
hearts
and
tryeth
the
reynes
:
and
therefore
if
ever
wee
will
approve
our selves
to
God
,
let
our
Religion
bee
practicall
,
and
reflect
upon
our selves
,
and
among
other
things
upon
our
inward
man
to
set
that
in
order
.
Secondly
,
by
way
of
instruction
,
we
see
what
happy
men
and
women
we
might
be
if
we
were
not
our
owne
foes
.
If
wee
could
incourage
himselfe
in
the
Lord
his
God
notwithstanding
this
.
So
it
may
be
with
a
poore
Christian
,
his
friends
may
forsake
him
;
perhaps
the
world
is
gone
,
riches
take
to
themselves
wings
,
it
may
bee
his
body
is
crazie
,
and
all
things
are
out
of
order
,
yet
this
man
can
incourage
himselfe
in
the
Lord
his
God
,
he
can
say
to
himselfe
feare
not
.
Saith
Daved
,
though
I
walke
in
the
valley
of
the
shadow
of
death
,
a
dolefull
condition
,
yet
I
will
feare
none
ill
,
Psal.
23.
And
in
another
place
,
though
ten
thousand
should
compasse
mee
in
on
every
side
I
would
lay
mee
downe
and
rest
.
Though
the
Apostles
were
watched
by
souldiers
,
layd
in
the
stocks
,
and
for
ought
they
knew
the
next
day
should
be
brought
to
execution
,
yet
they
sing
as
merrily
and
sleepe
as
heartily
as
if
they
had
beene
on
a
Throne
,
and
had
beene
Kings
in
a
Pallace
.
Thus
a
good
conscience
will
make
a
Christian
happy
,
if
he
be
not
his
owne
foe
:
but
our
hearts
are
intangled
with
the
world
and
wordly
things
,
that
for
the
most
part
wee
see
not
this
priviledge
.
But
I
leave
that
.
Next
it
may
serve
to
reprehend
and
chide
the
most
of
us
,
yea
,
Some
things
we
feare
a
great
while
before
wee
neede
,
perhaps
Another
saith
,
what
shall
I
doe
when
I
am
old
,
and
cannot
take
paines
for
my
living
?
thus
men
feare
a
thousand
inconveniences
.
What
neede
wee
meete
evills
halfe
way
?
what
neede
wee
create
to
our selves
such
troubles
?
sufficient
for
the
day
are
the
troubles
of
it
.
But
in
regard
of
carnall
feare
,
all
things
make
us
afraid
more
I
will
shew
you
the
inconveniences
of
this
,
briefly
.
First
of
all
,
these
feares
of
losses
and
crosses
and
the
like
,
they
often
Esay
66.
4.
I
will
bring
their
feares
upon
them
.
And
that
that
wicked
men
feare
shall
come
upon
them
.
This
is
the
way
to
The
Romans
will
come
and
take
away
our
Empire
,
and
so
it
was
.
Saul
was
afraid
that
David
should
succeede
him
,
and
so
hee
did
.
When
men
will
not
learne
to
live
by
faith
,
it
is
just
with
God
to
bring
that
that
they
feare
upon
them
,
because
they
dishonour
him
by
unbeliefe
.
In
the
second
place
it
not
onely
brings
ill
but
it
makes
the
heart
In
the
feare
of
man
there
is
a
snare
:
but
in
the
confidence
of
the
Lord
,
there
is
a
sure
reward
.
In
the
feare
of
man
there
is
a
snare
:
what
doth
feare
doe
?
it
insnares
a
man
,
it
binds
a
man
hand
and
foote
,
and
layes
him
flat
before
his
enemie
when
he
comes
,
and
then
his
enemy
tramples
upon
him
.
It
so
weakens
the
Spirits
and
disheartneth
a
man
before
it
comes
,
that
when
it
comes
he
is
no
way
able
to
beare
it
.
For
the
feare
takes
away
all
the
joy
and
content
that
a
man
may
take
in
the
present
good
that
hee
enjoyes
at
the
hand
of
God
,
that
he
cannot
enjoy
that
,
because
hee
feares
I
know
not
what
ill
that
may
come
;
and
then
when
that
ill
comes
he
is
not
able
to
beare
it
,
his
spirit
is
so
weake
.
I
might
shew
much
hurt
that
this
feare
doth
both
to
the
soule
,
and
to
the
body
of
man
.
To
the
body
of
man
,
how
doth
it
weaken
and
contract
the
Spirits
?
and
bring
diseases
?
and
some
times
death
it selfe
?
Feare
doth
much
hurt
to
the
soule
.
Naturally
.
Spiritually
.
Naturally
,
it
weakens
a
man
in
regard
of
the
operations
of
his
soule
,
that
the
body
is
not
a
fit
instrument
for
the
soule
to
As
he
is
thus
in
regard
of
his
place
and
calling
,
so
in
regard
of
the
duties
of
Gods
service
,
he
cannot
doe
these
with
a
quiet
heart
,
You
shall
see
almost
all
the
sinnes
in
the
world
come
from
this
feare
.
What
was
the
reason
that
Abraham
and
Sarah
did
equivocate
?
was
it
not
feare
(
in
that
particular
)
of
men
more
then
God
?
What
was
the
reason
that
Aaron
yeelded
to
make
an
Idoll
for
the
people
of
Israel
,
and
so
joyned
in
Idolatry
with
them
?
he
was
afraid
of
the
people
that
they
might
doe
him
some
hurt
,
he
durst
not
trust
God
with
his
preservation
.
So
Peter
denyed
his
Master
out
of
feare
;
What
is
the
reason
that
a
Minister
doth
not
sometimes
reproove
sinne
?
that
a
Magistrate
doth
not
sometimes
reforme
that
that
is
amisse
?
It
is
slavish
feare
they
will
not
trust
God
to
maintaine
them
in
his
owne
cause
.
What
is
the
reason
that
many
servants
lye
,
&c.
it
is
out
of
a
slavish
feare
of
their
masters
.
And
so
in
regard
of
the
things
of
the
world
,
men
are
inordinately
afraid
that
they
shall
loose
somewhat
they
possesse
,
and
therefore
they
take
indirect
courses
.
Still
this
slavish
feare
,
and
horrour
and
distrust
of
God
it
is
almost
the
cause
of
all
sin
,
as
wee
may
observe
in
the
world
.
This
being
so
prejudicall
;
in
the
last
place
,
let
us
fence
our
For
doe
but
once
againe
muster
together
all
our
enemies
,
and
For
our
spirituall
enemies
:
Will
any
man
feare
a
wounded
foe
?
wee
are
more
then
conquerours
,
and
shall
we
feare
such
an
enemie
as
this
?
Shall
we
feare
those
sinnes
that
we
are
humbled
for
,
and
which
God
hath
made
as
if
they
had
never
beene
?
For
the
evills
of
the
world
:
Why
should
we
feare
them
?
those
Feare
not
(
saith
God
)
I
will
chastise
thee
in
measure
,
and
will
not
make
a
full
end
of
thee
(
Jer.
46.
28.
)
yet
thou
shalt
not
bee
altogether
uncorrected
.
And
then
remember
,
God
proportions
the
correction
to
our
strength
,
as
a
Father
,
not
as
a
Judge
:
hee
aymes
at
our
amendment
,
not
at
our
ruine
;
If
hee
take
away
a
friend
,
that
wee
doted
too
much
on
:
if
we
set
our
mindes
too
much
on
the
world
,
and
worldly
things
,
God
will
deprive
us
of
them
,
and
so
by
this
bee
all
in
all
to
us
,
and
draw
us
neerer
to
himselfe
:
have
wee
cause
of
feare
?
to
feare
that
that
comes
from
God
?
No
;
will
some
say
,
if
we
fall
into
the
hands
of
God
there
is
I
answer
,
first
in
all
things
that
fall
from
men
,
there
is
a
provident
there
is
none
of
them
light
on
the
ground
without
the
providence
of
God
.
So
,
when
he
would
encourage
his
Disciples
against
their
adversaries
,
your
very
haires
are
numbred
.
As
if
he
had
said
,
Almightie
God
knowes
how
many
haires
every
man
hath
upon
his
head
;
he
numbers
all
our
joynts
,
hee
tells
our
steps
:
there
is
nothing
befalls
us
,
but
what
the
provident
hand
of
God
is
in
.
And
wicked
men
,
the
Divell
and
all
his
instruments
,
God
hath
them
in
a
chaine
,
they
cannot
goe
one
step
further
then
he
gives
them
leave
.
Againe
,
consider
what
God
said
to
Abraham
here
;
I
am
thy
shield
.
In
regard
of
all
the
evills
that
men
attempt
against
us
,
whether
in
regard
of
scoffing
,
or
persecution
,
and
open
hostilitie
,
or
whatsoever
,
God
is
our
sheild
.
And
the
Psalmist
calls
him
elsewhere
,
our
strong
tower
.
You
know
how
it
is
,
if
men
encounter
a
strong
Tower
,
the
enemie
must
first
batter
the
Tower
about
their
eares
before
they
can
hurt
the
men
.
If
a
man
fight
with
an
enemie
,
he
must
pierce
his
shield
before
he
can
hurt
the
man
.
Wee
may
speake
it
with
sacred
reverence
to
the
Majestie
of
God
,
they
must
overcome
God
himselfe
,
before
they
can
hurt
his
people
in
doing
any
thing
that
shall
prove
in
the
event
hurtfull
,
as
long
as
they
keepe
close
to
God
.
The
Lord
intimated
this
to
the
people
of
Israell
:
The
Egiptians
marched
,
and
followed
hard
after
them
,
to
devoure
them
with
open
mouth
,
God
when
he
saw
that
,
hee
removes
the
pillar
of
the
Cloud
,
and
set
it
betweene
them
:
as
if
God
should
have
said
to
them
,
You
deceive
your selves
,
to
thinke
to
conquer
my
people
,
you
must
conquer
me
,
before
you
conquer
them
.
So
God
is
our
strong
Tower
,
our
shieid
,
and
our
deliverer
,
and
hee
will
find
deliverance
for
his
people
some
way
or
other
,
from
the
evill
,
or
in
the
evill
,
or
out
of
it
;
as
shall
turne
to
our
exceeding
advantage
.
For
,
suppose
the
worst
that
can
bee
supposed
,
that
wicked
men
are
let
loose
on
us
,
to
doe
all
that
their
malice
can
invent
,
they
can
but
touch
the
body
,
the
shell
of
the
soule
,
and
let
the
prisoner
out
of
dores
.
Upon
this
argument
Christ
incourageth
us
;
Feare
not
them
that
can
kill
the
body
,
but
feare
him
that
can
kill
both
body
and
soule
.
As
if
hee
should
say
,
Doe
the
enemies
threaten
death
,
they
promise
you
life
:
the
greatest
advantage
,
and
the
happiest
day
that
ever
can
befall
a
man
that
is
in
covenant
with
God
,
is
the
day
of
death
.
Then
all
they
can
doe
,
is
to
kill
the
body
for
a
while
,
which
God
will
raise
,
maugre
the
malice
of
the
Divell
,
and
all
his
instruments
,
and
possesse
the
soule
of
that
blisse
that
is
prepared
for
it
.
And
in
regard
of
Death
,
why
should
we
feare
that
?
if
we
bee
in
covenant
with
God
,
the
nature
of
it
is
changed
,
the
sting
is
out
,
and
it
is
become
beneficiall
.
But
you
know
the
Saints
die
still
.
The
red
Sea
swallowed
up
the
Egyptians
,
but
contrariwise
to
So
,
it
is
in
regard
of
death
,
that
that
is
the
entrance
to
the
dolefull
miserie
of
evill
men
,
that
is
the
most
blissfull
and
joyfull
day
to
a
child
of
God
that
can
be
,
for
then
he
rests
from
his
labours
,
and
his
workes
follow
him
.
But
notwithstanding
all
this
,
it
is
hard
to
live
without
feare
,
I
know
,
feare
is
a
naturall
thing
deeply
rooted
in
nature
,
thinke
Labour
to
get
the
Spirit
of
God
that
is
supernaturall
,
that
must
overcome
this
:
for
the
strongest
resolution
of
the
most
resolved
Secondly
,
labour
to
keepe
our
covenant
with
God
:
there
is
an
Numb
.
14.
9.
Only
,
(
saith
God
)
remember
you
doe
not
rebell
against
God
,
and
then
feare
not
this
people
:
for
God
is
with
you
,
but
hee
hath
forsaken
them
.
The
righteous
is
bold
as
a
Lyon
,
but
the
wicked
feares
,
and
oft-times
where
there
is
no
feare
.
What
is
the
reason
we
are
so
faint-hearted
?
that
we
feare
the
losse
of
the
things
of
this
world
?
because
we
are
not
assured
that
God
is
our
portion
:
for
if
a
man
were
assured
,
that
what
hee
loseth
here
,
God
would
make
up
in
regard
of
his
presence
,
that
hee
would
be
All
in
all
,
in
stead
of
wife
,
and
goods
,
and
children
,
and
honours
,
&c.
it
is
impossible
that
this
man
should
feare
the
losse
of
any
thing
:
for
hee
possesseth
all
in
God
,
and
he
cannot
be
lost
.
In
particular
labour
to
strengthen
faith
,
make
God
our
strong
hee
shall
not
be
afraid
of
ill
tydings
;
why
?
his
heart
is
fixed
,
trusting
in
the
Lord
,
Psal.
112
,
When
men
make
the
things
of
this
world
their
portion
;
when
they
make
riches
,
and
the
arme
of
flesh
their
portion
,
that
they
must
relie
upon
;
here
is
a
reed
that
will
either
breake
,
or
pierce
a
mans
hand
.
No
wonder
that
this
man
feares
in
all
occasions
,
and
extremities
,
because
he
forsakes
the
Lord
,
and
cleaves
to
the
creature
.
But
that
man
that
lives
by
faith
is
without
feare
;
As
Peter
when
hee
began
to
sinke
,
saith
Christ
,
Why
dost
thou
feare
?
O
thou
of
little
faith
.
The
reason
he
did
sinke
was
feare
,
and
why
did
hee
feare
?
because
his
faith
failed
him
,
he
did
not
lay
hold
upon
God
,
and
Christ
.
Lastly
,
let
us
remember
to
order
our selves
aright
,
in
regard
A
word
for
the
occasion
,
and
that
I
will
dispatch
in
a
word
.
You
know
the
occasion
of
our
meeting
at
this
time
,
and
in
this
place
,
it
is
to
performe
this
last
rite
to
the
body
of
a
Child
that
God
hath
taken
lately
to
his
mercie
.
You
see
how
Almightie
God
is
pleased
to
dispose
it
sometimes
even
oft-times
from
the
Cradle
to
the
Grave
;
out
of
the
swadling-bands
,
to
the
winding-sheete
:
God
will
have
it
so
sometimes
:
and
when
it
is
so
,
wee
must
lay
our
hands
upon
our
mouthes
,
and
bee
content
with
the
will
of
God
.
For
those
that
are
Parents
,
let
all
learne
this
lesson
,
not
to
dote
too
much
upon
their
children
;
not
to
be
enamoured
too
much
upon
such
flowers
:
you
know
how
soone
God
takes
them
away
,
before
you
be
aware
.
It
is
not
their
witt
,
or
their
comelinesse
,
or
agilitie
,
and
nimblenesse
,
or
healthy
constitution
,
or
any
thing
that
can
award
them
from
the
stroake
of
death
when
God
sends
it
:
Therefore
learne
to
love
them
,
in
,
and
for
God
,
for
his
sake
,
and
you
shall
have
no
cause
to
feare
the
losse
of
them
,
or
grieve
immoderately
,
when
they
are
taken
away
;
why
?
because
they
are
all
alive
still
to
God
;
and
this
tender
Babe
is
not
lost
,
he
is
but
sent
before
,
he
is
alive
still
in
the
presence
of
God
,
the
soule
still
lives
,
and
the
body
shall
live
,
and
is
in
Gods
account
;
Christ
hath
the
charge
of
it
,
and
will
raise
it
at
the
last
day
.
That
man
can
lose
no
friend
,
that
loves
his
friend
,
in
,
and
for
God
:
because
they
live
with
God
,
and
he
shall
enjoy
them
at
the
last
day
.
Againe
,
as
we
may
mourne
for
the
losse
of
our
friends
and
children
(
or
else
we
were
without
naturall
affection
)
so
we
must
rejoyce
that
they
have
gained
:
as
we
have
lost
them
,
as
they
are
taken
from
us
;
so
they
are
taken
from
the
evils
of
the
world
,
from
a
great
deale
of
sinne
and
miserie
;
and
what
that
might
have
beene
,
the
Lord
only
knowes
;
therefore
wee
have
cause
to
bee
thankfull
.
And
(
beloved
)
be
thankfull
too
,
if
God
spare
any
:
if
hee
take
one
,
he
might
have
taken
all
,
and
prepare
for
it
too
:
be
thankfull
for
them
that
are
left
.
And
remember
,
labour
betimes
to
instruct
your
children
in
the
feare
of
God
:
let
it
be
the
first
thing
we
infuse
into
them
,
as
soone
as
they
be
capable
:
namely
,
the
elements
of
Christian
Religion
,
holy
,
and
heavenly
things
,
why
?
because
they
may
bee
taken
away
before
we
are
aware
.
It
may
be
wee
have
but
a
little
time
,
but
a
few
opportunities
to
doe
good
to
them
.
I
tell
you
what
our
conscience
will
tell
us
else
,
that
wee
have
not
beene
so
carefull
to
instruct
our
children
,
as
they
have
beene
capable
.
And
this
will
cut
sore
,
and
lie
heavie
on
our
conscience
:
and
therefore
let
us
doe
it
betimes
.
Not
only
to
prevent
the
Divell
,
and
his
temptations
:
but
because
you
see
how
suddenly
they
may
bee
taken
away
from
us
in
a
moment
.
So
Children
should
be
admonished
to
learne
to
know
the
Lord
God
in
the
dayes
of
their
youth
:
how
soone
that
evill
day
may
come
we
know
not
(
that
the
wise
man
speakes
of
)
therefore
betimes
while
yee
haue
opportunitie
doe
it
.
And
for
our
owne
part
,
let
us
learne
this
;
First
,
when
God
croppes
such
flowers
that
rise
in
the
budde
;
when
he
takes
away
such
Children
,
be
thankfull
to
God
that
hee
hath
given
us
a
longer
time
,
that
he
hath
enlarged
our
dayes
,
and
prolonged
our
yeares
;
that
hee
hath
given
us
such
a
great
deale
of
space
,
and
opportunitie
,
to
glorifie
him
here
,
to
doe
him
service
in
the
land
of
the
living
,
to
get
evidence
of
our
Calling
and
election
,
and
to
get
assurance
of
our
peace
with
him
.
Let
us
praise
God
for
the
length
of
our
dayes
,
a
blessing
of
God
in
it selfe
,
and
a
blessing
to
us
if
we
improve
it
.
Againe
,
every
one
remember
,
if
Children
doe
die
,
old
men
must
die
,
any
man
may
die
.
For
if
Death
strike
such
as
doe
but
begin
to
live
,
then
we
that
have
lived
long
,
it
is
time
and
reason
to
expect
death
,
and
not
to
feare
it
.
I
speake
not
this
,
as
if
we
should
be
slavishly
afraid
of
death
:
while
we
are
so
our
lives
are
not
comfortable
.
What
is
the
reason
that
we
feare
it
inordinatly
?
because
we
love
our
lives
,
wee
love
our
bodies
,
and
the
world
inordinatly
,
and
not
in
,
and
for
God
.
And
then
by
the
continuall
spectacles
of
mortalitie
,
let
us
bee
acquainted
with
death
.
A
vizour
,
and
apparition
to
a
Child
,
Funerall
Sermon
,
or
to
come
to
the
house
of
mourning
,
to
be
put
in
mind
of
their
latter
end
:
Death
is
a
strange
vizour
to
these
men
and
women
,
they
are
afraid
of
it
,
and
runne
from
it
:
but
if
we
did
oft
thinke
of
it
,
as
oft
as
we
thinke
of
sinne
,
in
the
cause
of
it
.
And
when
we
feele
sorrow
,
thinke
,
here
is
a
harbinger
of
death
.
I
feele
paine
in
me
,
ere
long
I
must
surrender
to
the
stroake
of
Death
.
And
as
oft
as
wee
see
spectacles
of
mortalitie
,
to
reade
a
lecture
of
Death
.
And
when
we
lay
our selves
downe
in
our
beds
thinke
of
Death
.
And
upon
all
occasions
come
to
the
house
of
mourning
,
and
thinke
of
Death
.
If
the
Serpents
sting
bee
plucked
out
,
a
man
may
handle
it
,
hee
is
shie
at
the
first
;
but
after
,
finding
it
cannot
hurt
him
,
he
feares
it
not
.
So
we
have
cause
to
thanke
God
for
death
,
as
well
as
for
other
things
;
thus
farre
;
because
hee
hath
changed
the
nature
of
it
,
and
made
it
a
sweet
passage
to
another
life
.
And
then
though
God
take
Children
,
or
friends
,
or
goods
,
or
any
thing
in
this
world
,
hee
will
be
our
exceeding
great
reward
,
hee
will
be
All
in
all
to
us
here
,
and
hereafter
.
FINIS
.
THE
PROFIT
OF
AFFLICTIONS
:
OR
,
GODS
AYME
IN
HIS
CORRECTIONS
.
PSAL.
119.
71.
It
is
good
for
me
that
I
have
beene
afflicted
,
that
I
might
learne
thy
Statutes
.
ISA.
27.
9.
By
this
therefore
shall
the
iniquitie
of
Iacob
be
purged
,
and
this
is
all
the
fruite
to
take
away
his
sinne
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
PROFIT
OF
AFFLICTIONS
;
OR
,
GODS
AYME
IN
HIS
CORRECTIONS
.
SERMON
XXX
.
HEB.
12.
10.
For
they
verely
,
for
a
few
dayes
chastened
us
after
their
owne
pleasure
,
but
Hee
for
our
profit
,
that
we
might
bee
partakers
of
his
holinesse
.
THere
are
two
things
(
among
many
others
)
eminently
in
Jesus
Christ
,
which
declare
him
to
be
an
all-sufficient
Saviour
of
his
people
;
and
these
the
Scripture
frequently
setteth
forth
unto
us
in
a
most
sweet
conjunction
,
Righteousnesse
and
strength
:
So
the
Prophet
,
Surely
,
shall
one
say
,
in
the
Lord
,
have
I
Righteousnesse
and
strength
.
There
are
two
things
likewise
in
a
Christian
,
which
are
of
eminent
sufficiencie
,
in
order
to
his
salvation
,
and
his
possession
of
the
Glorious
inheritance
,
purchased
by
this
Saviour
;
Faith
and
Patience
:
often
spoken
of
severally
,
and
in
particular
,
but
withall
joyntly
and
together
,
as
might
bee
manifested
by
the
allegations
of
Scripture
;
as
,
bee
not
slothfull
,
but
be
yee
followers
of
them
,
that
by
Faith
and
Patience
inherit
the
promise
,
&c.
Concerning
these
two
which
are
so
eminent
in
the
called
of
purchased
inheritance
;
as
the
Scripture
abundantly
treateth
of
,
so
most
frequently
in
this
Epistle
,
and
more
especially
,
in
the
10.
11.
and
12.
Chapters
.
In
the
later
end
of
the
tenth
Chapter
,
you
have
the
Apostle
there
,
first
dogmatically
handling
the
doctrine
of
Faith
,
as
the
necessary
meanes
to
attaine
everlasting
life
,
and
as
the
principall
conducement
to
the
possession
of
glory
,
and
to
the
saving
of
the
soule
;
The
just
shall
live
by
Faith
.
In
the
beginning
of
the
eleventh
Chapter
,
he
sheweth
the
absolute
necessitie
of
Faith
,
to
an
acceptable
walking
,
and
well
pleasing
of
God
;
For
without
faith
(
vers.
6.
)
it
is
impossible
to
please
God
:
and
the
whole
Chapter
is
further
spent
in
setting
downe
the
glorious
Examples
,
of
Abel
,
and
Enoch
,
and
Noah
,
and
Abraham
,
and
the
rest
of
the
Elders
,
eminent
for
their
Faith
,
by
which
(
saith
hee
)
they
received
a
good
report
:
All
whom
,
did
worthily
in
their
dayes
,
and
are
now
become
famous
to
posteritie
;
standing
out
to
this
day
,
as
so
many
living
voyces
,
calling
upon
us
to
become
followers
of
them
,
that
we
might
together
with
them
,
bee
at
length
made
partakers
of
the
glorious
inheritance
of
the
Saints
in
light
.
The
Apostle
,
having
spoken
much
to
this
purpose
,
goeth
on
,
to
that
other
grace
we
spake
of
,
so
necessarie
to
the
constitution
of
a
Christian
,
and
to
the
enabling
of
him
to
a
well
and
faithfull
managing
of
his
Calling
,
and
condition
,
and
that
is
Patience
.
Propounded
by
way
of
exhortation
in
the
first
part
of
this
twelfth
Chapter
;
and
urged
with
respect
to
the
necessarie
uses
of
it
,
both
concerning
duties
done
,
and
afflictions
to
be
endured
,
in
the
verses
following
.
First
with
respect
to
duties
,
which
the
Apostle
propoundeth
under
the
Metaphor
of
running
in
a
race
(
for
such
is
the
course
of
a
Christian
life
;
which
the
Saints
of
God
are
called
to
the
finishing
of
)
Let
us
runne
the
race
that
is
set
before
us
;
and
runne
with
Patience
.
Secondly
,
it
is
urged
with
respect
to
sufferings
,
and
that
of
two
sorts
,
from
men
,
from
God
.
From
men
,
from
whom
the
faithfull
are
to
make
account
of
sufferings
in
divers
kindes
,
in
shame
and
derision
,
in
proud
and
insolent
contradictions
.
and
(
according
to
their
power
and
opportunitie
)
in
bloudy
persecutions
,
You
have
not
yet
resisted
unto
bloud
,
uerse
4.
From
God
:
and
here
the
Apostle
is
more
large
,
urging
his
exhortation
to
Patience
,
and
a
quiet
applying
of
our selves
to
God
,
according
to
all
the
states
and
conditions
he
is
pleased
to
bring
us
unto
,
and
according
to
all
his
severall
administrations
towards
us
;
very
strongly
,
labouring
to
fasten
it
in
the
hearts
of
the
Saints
of
God
,
as
a
nayle
in
a
sure
place
;
first
alledging
that
same
passage
of
Solomon
in
the
Proverbs
;
My
sonne
,
despise
not
thou
the
chastening
of
the
Lord
,
And
then
he
further
strengthneth
his
exhortation
by
invincible
arguments
.
(
I
doe
but
touch
upon
these
things
,
hastening
on
to
the
maine
thing
I
intend
;
only
desiring
to
give
you
a
plaine
,
and
briefe
Analasis
of
this
Scripture
,
with
the
context
of
it
.
)
The
Apostle
(
I
say
)
driveth
on
this
exhortation
by
strength
of
argument
;
And
that
first
of
all
,
by
propounding
to
the
godly
,
that
whereas
the
Lord
is
pleased
,
to
exercise
them
with
afflictions
;
to
make
them
drinke
many
times
of
a
cuppe
of
bitternesse
,
yet
they
have
reason
to
be
quiet
and
patient
,
because
this
way
the
Lord
giveth
a
proofe
of
his
love
to
his
children
:
and
those
that
are
wise
and
godly
,
will
be
glad
(
they
have
reason
so
to
be
)
that
God
should
take
sucha
course
with
them
,
as
whereby
he
may
give
them
a
demonstration
of
his
deare
love
and
affection
:
Now
herein
the
Lord
evidenceth
his
love
and
affection
to
his
people
;
for
all
the
afflictions
and
chastisements
that
he
exerciseth
them
withall
,
flow
from
his
love
,
and
are
as
fruits
thereof
,
For
(
saith
he
)
whom
the
Lord
loveth
,
hee
chasteneth
,
and
scourgeth
every
sonne
whom
hee
receiveth
,
verse
6.
Secondly
,
he
propoundeth
it
to
their
consideration
as
a
course
wherein
the
Lord
giveth
an
evidence
of
his
peoples
adoption
:
For
,
what
sonne
is
hee
whom
the
Father
chasteneth
not
?
But
if
yee
bee
without
chastisement
,
where
of
all
his
children
are
partakers
,
then
are
yee
bastards
and
not
sonnes
,
vers.
78.
Now
the
godly
should
be
glad
,
to
have
the
Lord
take
such
a
course
with
them
,
and
so
to
order
out
his
administrations
concerning
them
,
as
that
they
may
have
some
comfortable
evidence
to
their
soules
,
that
they
are
his
adopted
ones
,
and
such
as
hee
will
one
day
acknowledge
for
to
bee
his
children
.
But
thirdly
,
and
that
which
more
concerneth
our
present
purpose
:
the
Apostle
urgeth
his
exhortation
by
a
comparison
that
he
frameth
,
betweene
God
,
the
Father
of
spirits
,
and
men
,
that
are
fathers
of
our
flesh
:
we
have
had
fathers
of
our
flesh
,
and
they
verely
,
for
a
few
daies
chastened
us
,
and
wee
gave
them
reverence
;
shall
we
not
much
rather
be
in
subjection
to
the
Father
of
spirits
and
live
?
they
chastened
us
for
their
pleasure
,
but
Hee
,
for
our
profit
,
that
wee
might
bee
partakers
of
his
holinesse
.
Wherein
you
see
the
comparison
is
laid
out
in
severall
particulars
;
and
the
preheminencie
,
the
advantage
of
the
comparison
is
given
to
God
;
for
so
is
the
scope
and
intent
of
the
Text.
It
lieth
thus
briefly
;
First
,
Wee
have
had
fathers
of
our
flesh
,
and
God
is
the
Father
of
Spirits
;
if
we
have
beene
contented
to
undergoe
the
discipline
of
our
earthly
fathers
,
much
more
have
we
reason
quietly
and
patiently
to
submit
our selves
to
the
proceedings
of
the
Father
of
our
spirits
.
Secondly
;
They
for
a
few
dayes
chastened
us
,
and
we
gave
them
reverence
;
it
is
but
a
few
dayes
neither
,
that
the
Father
of
spirits
meaneth
to
keepe
us
under
his
discipline
:
suppose
it
be
all
our
time
,
and
perhaps
it
shall
be
so
,
yet
all
that
is
,
but
the
time
of
our
minoritie
;
and
therefore
if
we
have
beene
content
to
submit
to
our
earthly
parents
theirdiscipline
for
a
few
dayes
,
shall
we
not
much
more
be
in
subjection
to
the
Father
of
spirits
,
to
his
chastisement
,
though
it
befor
our
life-time
?
for
the
disproportion
is
infinitely
greater
between
the
time
of
this
life
compared
with
the
state
of
maturitie
and
ripe
age
which
the
Saints
shall
come
to
hereafter
;
and
the
time
of
our
minoritie
and
childhood
compared
with
the
state
of
full
age
and
man-hood
in
this
life
;
for
alas
,
how
short
are
our
dayes
!
they
are
spent
,
even
as
a
tale
that
is
told
.
But
lastly
,
that
the
Apostle
might
over-power
the
spirits
of
the
godly
,
and
quiet
their
mindes
,
and
make
them
compose
themselves
to
a
patient
waiting
upon
God
,
and
a
willing
submission
to
whatsoever
condition
hee
shall
bring
them
into
;
Our
earthly
parents
(
saith
he
)
according
to
their
pleasure
,
and
many
times
in
the
strength
of
passion
,
and
with
over-much
unadvisednesse
and
heat
of
bloud
,
not
so
much
respecting
the
weake
condition
of
their
children
,
chastened
us
;
but
he
,
that
is
,
our
heavenly
Father
,
the
Father
of
spirits
,
for
our
profit
;
and
what
profit
?
that
we
might
be
partaker
of
his
holinesse
.
This
is
an
Argument
(
I
conceive
)
very
suteable
to
the
occasion
of
our
meeting
together
at
this
time
,
in
regard
of
those
whom
more
especially
,
and
neerely
it
concerneth
,
the
Parents
of
this
deceased
young
Gentleman
;
whom
the
Lord
is
pleased
now
deeply
to
afflict
,
and
to
reach
out
to
them
a
bitter
Cuppe
;
I
shall
endeavour
therefore
to
speake
somewhat
in
this
Argument
:
And
though
it
concernes
them
in
a
more
speciall
manner
;
yet
,
it
is
a
meditation
,
that
concernes
us
all
to
take
knowledge
of
;
and
such
a
one
,
as
if
we
belong
to
God
,
and
that
the
Lord
hath
a
purpose
to
bring
to
heaven
,
we
shall
have
occasion
in
our
time
,
to
make
often
use
of
.
Passing
over
therefore
other
things
,
let
us
come
to
consider
of
this
later
part
of
the
verse
;
and
of
the
later
part
of
the
comparison
here
framed
by
the
Apostle
,
in
order
to
the
strengthning
of
his
maine
Argument
,
whereby
he
urgeth
his
exhortation
,
to
the
patient
bearing
of
those
Afflictions
that
God
shall
bee
pleased
to
exercise
us
withall
:
Our
earthly
parents
for
a
few
dayes
chastened
us
after
their
owne
pleasure
,
but
Hee
,
the
Father
of
our
spirits
,
for
our
profit
,
that
hee
might
make
us
a
partaker
of
his
holinesse
.
In
the
words
themselves
,
wee
have
to
consider
these
particulars
:
And
the
maine
pillars
of
our
discourse
for
the
present
(
letting
passe
the
rest
)
shall
be
these
severalls
.
First
,
we
are
to
take
knowledge
of
this
point
in
the
generall
,
viz.
That
God
Almighty
is
graciously
set
to
procure
,
and
further
the
good
and
profit
of
his
people
.
Secondly
,
and
more
particularly
,
That
in
all
the
afflictions
and
chastisements
hee
bringeth
upon
his
people
,
his
eye
and
ayme
is
at
their
good
.
Thirdly
;
The
great
profit
,
and
benefit
that
God
aymeth
at
,
and
intendeth
to
his
people
in
all
his
fatherly
administrations
,
especially
of
castigation
,
is
,
that
hee
might
make
them
partaker
of
his
holinesse
.
I
begin
with
the
first
,
and
the
more
generall
point
.
You
see
Next
to
his
owne
glorie
,
(
which
is
dearest
to
him
of
all
things
else
,
and
good
reason
too
,
for
that
is
better
then
salvation
and
eternall
happinesse
.
But
I
say
next
to
his
owne
glorie
)
and
the
glorie
of
his
beloved
sonne
Jesus
Christ
;
the
maine
thing
that
hee
aymeth
at
,
is
,
that
he
might
make
his
people
happy
with
him
;
and
that
they
might
be
every
way
profited
,
and
advantaged
both
in
soule
and
body
;
and
furthered
to
eternall
happinesse
.
This
will
appeare
to
us
,
if
we
consider
first
,
The
ordinances
of
God
,
which
he
hath
appointed
in
order
to
his
peoples
good
.
Secondly
,
if
we
consider
his
commandements
and
impositions
.
And
Thirdly
,
if
wee
consider
all
his
various
administrations
towards
them
.
All
which
will
clearely
manifest
to
us
,
that
Gods
ayme
in
all
,
is
,
at
the
profit
and
benefit
of
his
people
.
I
shall
touch
but
upon
some
particulars
,
and
on
them
neither
I
shall
but
onely
glance
;
because
I
would
keepe
my selfe
within
the
compasse
of
the
time
.
First
,
consider
the
Lords
ordinances
that
he
hath
provided
for
That
great
ordinance
which
God
hath
set
up
in
his
Church
,
To
open
their
eyes
,
and
to
turne
them
from
darknesse
to
light
,
and
from
the
power
of
Satan
unto
God
,
that
they
may
receive
forgivenesse
of
sinnes
,
and
an
inheritance
among
them
which
are
sanctified
by
faith
in
Christ
;
That
they
might
be
brought
into
the
fellowship
of
this
misterie
,
and
be
inriched
with
all
the
treasures
of
the
Gospell
.
And
the
Apostle
saith
,
that
all
Scripture
(
which
this
ordinance
of
Preaching
is
to
be
conversant
about
,
that
Scripture
which
wee
are
to
breake
abroad
it
is
profitable
;
Profitable
for
Doctrine
,
for
reproofe
,
for
instruction
,
for
correction
;
and
it
will
make
the
man
of
God
perfect
;
So
profitable
,
as
that
it
is
able
to
perfect
a
man
,
to
make
him
wise
to
salvation
;
and
we
need
no
more
wisedome
.
The
like
might
I
speake
concerning
the
Sacrament
of
the
Lords
Supper
;
It
is
instituted
of
God
with
an
eye
to
his
peoples
flesh
and
bloud
(
for
so
I
may
justly
call
it
)
of
the
Lord
Iesus
.
It
is
not
the
bloud
of
Bulls
and
of
Goats
;
it
is
not
the
bloud
of
all
the
men
in
the
world
,
that
is
profitable
for
such
purposes
,
as
the
pacifying
of
the
wrath
of
God
,
the
quenching
of
the
flames
of
his
displeasure
,
the
purging
of
the
conscience
from
dead
workes
;
of
those
wee
may
say
as
David
in
another
case
,
what
profit
is
there
in
my
bloud
?
But
there
is
profit
in
the
bloud
of
Christ
,
and
with
respect
to
that
,
this
ordinance
is
provided
in
the
Church
,
that
the
people
of
God
,
attending
thereon
according
to
his
institution
may
come
to
be
made
partakers
of
the
vertue
and
benefit
thereof
;
having
the
remission
of
their
sinnes
,
thereby
sealed
up
to
their
consciences
through
faith
in
that
bloud
.
The
like
Instance
might
I
give
of
Prayer
,
and
the
rest
of
those
holy
ordinances
which
God
hath
set
up
in
his
Church
;
but
I
will
take
the
name
of
God
in
vaine
:
Every
time
wee
come
to
heare
the
Word
preached
,
and
to
attend
upon
the
Sacrament
,
and
goe
away
from
them
,
no
better
then
we
were
when
we
came
to
them
,
wee
take
the
name
of
God
in
vaine
;
and
deale
unworthily
with
these
holy
things
:
They
are
given
to
profit
with
,
and
wee
shall
but
increase
our
owne
guiltinesse
,
if
we
be
not
profited
by
them
.
But
I
say
(
brethren
)
this
is
that
which
God
hath
respect
unto
in
all
his
provisions
for
his
people
,
in
the
Institution
of
all
his
ordinances
;
their
profit
and
benefit
:
and
when
he
findeth
any
ordinance
that
is
not
for
the
benefit
of
his
people
,
though
they
bee
of
his
owne
institution
,
yet
hee
takes
them
away
;
therefore
the
Apostle
speaking
concerning
the
Mosaycall
Rites
and
institutions
of
the
Ceremoniall
Law
,
he
calleth
them
unprofitable
,
and
beggerly
rudiments
,
and
so
God
himselfe
counted
of
them
,
and
for
their
unprofitablenesse
,
there
was
a
gracious
disanulment
of
them
.
But
especially
and
above
all
,
this
will
be
most
apparant
if
we
A
body
hast
thou
prepared
for
mee
(
saith
hee
in
the
Psalme
)
why
?
That
Christ
might
be
the
more
profitable
to
his
people
;
sitted
thereby
to
converse
with
,
and
to
communicate
himselfe
unto
them
.
The
Word
was
made
flesh
,
and
therefore
made
flesh
that
he
might
dwell
among
us
;
that
there
might
bee
a
meete
cohabitation
with
him
.
And
as
this
was
the
respect
God
had
in
his
incarnation
,
so
it
was
in
all
his
humiliation
.
What
was
the
reason
that
hee
was
acquainted
with
sorrowes
and
griefes
,
and
miseries
,
both
from
God
and
men
?
but
that
hee
might
be
the
more
for
our
profit
;
that
wee
might
have
a
mercifull
High
Priest
,
that
he
might
the
better
know
from
experience
the
way
to
commiserate
,
and
compassionate
his
people
in
their
distresse
.
Yea
in
his
death
,
in
his
resurrection
,
in
his
ascention
,
in
his
preferment
at
Gods
right
hand
;
in
all
these
administrations
of
God
the
Father
concerning
his
Sonne
,
hee
had
a
gracious
respect
to
the
good
and
profit
,
and
benefit
of
his
people
.
Againe
secondly
,
consider
all
the
appointments
of
God
,
his
Deut.
All
these
things
I
command
thee
for
thy
good
.
The
Lord
requireth
nothing
at
his
peoples
hands
but
it
is
for
their
profit
:
He
calleth
upon
us
to
believe
,
it
is
that
wee
might
have
the
profit
of
his
word
and
promises
.
Hee
calleth
upon
us
to
repent
and
to
leave
our
sinfull
wayes
,
if
thine
eye
offend
thee
plucke
it
out
,
if
thy
hand
offend
thee
cut
it
off
,
for
it
is
profitable
for
thee
that
one
of
thy
members
should
perish
,
and
not
that
thy
whole
body
should
bee
cast
into
hell
;
he
hath
an
ayme
at
our
profit
,
wee
thinke
hard
of
it
(
as
wee
are
naturally
apt
to
doe
,
through
a
deepe
affection
wee
beare
to
our
base
lusts
)
that
God
should
come
so
neare
to
us
and
deale
so
strictly
with
us
,
as
to
command
us
to
plucke
out
our
eyes
,
and
cut
off
our
hands
,
that
is
,
to
part
with
our
dearest
corruptions
;
Alas
(
my
brethren
)
if
God
saw
that
it
were
good
for
us
,
that
it
were
for
our
profit
to
keepe
our
lusts
,
he
would
not
take
away
one
of
them
from
us
,
but
we
should
have
them
(
as
I
may
say
)
with
all
his
heart
:
but
hee
knoweth
that
as
they
are
not
for
his
glory
,
so
they
are
not
for
our
profit
,
he
seeth
that
there
is
not
any
good
to
be
gotten
by
our
retayning
of
them
;
therefore
it
is
(
I
say
)
that
he
is
so
strict
in
his
impositions
,
that
hee
so
often
calleth
upon
his
people
to
repent
and
to
cast
away
their
sinnes
.
Thirdly
and
lastly
,
consider
all
the
administrations
of
God
to
may
be
as
prickes
in
their
eyes
and
thornes
in
their
sides
;
to
make
them
the
more
weary
of
the
world
,
and
the
more
desirous
of
heaven
.
He
is
pleased
many
times
to
suffer
his
people
to
have
sinne
not
Paul
)
least
they
should
be
exalted
above
measure
,
the
messenger
of
Sathan
is
sent
to
buffet
them
,
Yea
the
Lords
withholding
of
his
spirituall
comforts
;
his
deserting
He
is
pleased
sometime
to
suspend
his
answering
of
their
prayers
,
and
to
hold
them
long
in
the
expectation
of
the
returne
of
their
requests
:
it
is
for
their
profit
;
that
they
may
bee
thereby
stirred
up
to
ply
the
Throne
of
grace
with
more
frequent
and
earnest
praiers
;
that
so
the
greater
their
adventure
is
(
as
I
may
say
)
the
greater
their
returne
may
be
:
It
being
in
this
case
with
them
as
it
is
with
Merchants
,
the
greater
adventure
they
send
forth
,
and
the
longer
their
ship
is
out
,
the
greater
and
more
advantageous
is
the
returne
.
Many
times
againe
,
hee
is
pleased
not
onely
to
suspend
his
answer
Againe
the
Lord
is
pleased
to
keepe
his
people
many
times
in
a
low
condition
,
and
in
meane
estate
,
to
put
them
into
bare
commons
and
hard
pastures
,
while
others
are
grazing
in
full
meddowes
;
it
is
with
respect
to
their
profit
,
to
teach
them
the
more
to
depend
upon
him
,
to
enable
them
the
better
to
live
by
Faith
.
Againe
,
for
this
purpose
hee
takes
from
his
servants
deare
blessings
,
yee
have
heard
of
the
patience
of
Iob
,
and
have
seene
the
end
of
the
Lord
:
hee
was
no
looser
in
the
conclusion
,
but
God
returned
at
length
all
into
his
bosome
againe
,
nay
double
.
In
a
word
,
for
this
very
purpose
it
is
,
even
for
their
profit
(
for
alas
it
is
not
Gods
owne
benefit
hee
seekes
after
but
his
peoples
in
all
his
administrations
)
that
they
live
,
that
they
doe
,
that
they
suffer
,
that
they
dye
;
their
death
is
in
order
to
their
gaine
,
as
the
Apostle
saith
,
to
me
to
live
is
Christ
,
and
to
die
is
gaine
.
To
make
some
application
of
this
,
and
so
to
proceede
.
First
,
let
us
here
take
occasion
,
as
many
as
are
the
called
of
God
according
to
his
purpose
;
and
implanted
in
this
glorious
relation
according
to
his
name
,
let
his
prayse
be
in
all
the
Congregations
of
the
Saints
.
Truely
(
as
Moses
)
sayd
once
)
their
Rocke
is
not
as
our
Rocke
:
So
may
wee
say
,
other
fathers
are
not
as
this
Father
,
our
Father
is
set
for
the
good
and
profit
of
his
children
.
The
divell
is
a
father
,
so
our
Saviour
speakes
,
you
are
of
your
father
the
divell
;
hee
hath
children
,
and
he
studieth
nothing
so
much
as
that
they
may
live
all
their
daies
in
pleasure
;
striving
to
leade
his
followers
altogether
in
pleasant
paths
:
But
alas
hee
hath
no
ayme
at
their
profit
,
it
is
their
losse
hee
seekes
;
and
therefore
at
last
hee
makes
them
pay
full
deare
for
all
their
pleasure
and
content
.
But
now
God
,
hee
is
a
wise
Father
,
and
in
all
his
dispensations
to
his
children
(
though
they
seeme
for
the
present
unpleasant
)
hee
hath
an
ayme
at
their
profit
.
Let
this
be
for
his
prayse
.
Secondly
,
let
us
labour
to
beleeve
this
,
that
God
in
all
his
the
desire
of
our
eyes
,
the
delight
of
our
hearts
,
our
liberties
,
our
estates
,
our
children
;
yet
be
perswaded
of
this
,
that
God
doth
it
for
my
good
and
benefit
.
And
thirdly
,
labour
to
reape
the
fruit
and
benefit
that
God
aymeth
at
and
intendeth
,
and
would
have
us
receive
from
all
his
the
house
of
mourning
.
Was
it
thinke
yee
?
the
purpose
of
God
,
that
wee
should
meet
together
here
in
a
customarie
complimentall
manner
,
to
doe
things
in
a
common
garpe
,
only
to
eate
together
,
and
drinke
together
?
No
,
the
Lord
calleth
us
to
a
house
of
mourning
,
for
our
profit
,
that
we
might
consider
the
end
of
all
men
,
and
that
wee
that
are
living
,
might
lay
the
thing
to
heart
.
And
for
you
that
are
in
present
distresse
,
in
regard
of
this
particular
affliction
;
reckon
upon
this
,
that
God
hath
done
this
for
your
profit
;
labour
yee
therefore
to
reape
the
fruit
of
it
;
bee
not
so
much
poring
upon
the
affliction
,
and
altogether
complaining
of
the
bitternesse
of
the
cup
;
but
follow
on
after
the
profit
and
benefit
that
God
intendeth
you
thereby
.
And
let
every
one
labour
to
improve
all
administrations
of
God
to
this
purpose
;
that
as
he
in
them
all
intendeth
our
good
,
so
let
us
pursue
after
the
benefit
.
Secondly
,
let
it
instruct
us
further
concerning
our
dutie
:
even
to
walke
worthy
of
such
a
God
as
many
of
us
as
are
in
to
walke
in
all
well-pleasing
:
Wee
cannot
profit
him
,
let
us
labour
to
please
him
.
Lastly
,
here
is
a
word
of
instruction
for
Ministers
,
wee
should
the
mind
of
Christ
)
Wee
in
the
course
of
our
Ministerie
,
as
God
aymeth
at
his
peoples
profit
,
so
should
wee
,
not
ayme
at
our
owne
praise
,
and
at
our
profiting
by
them
,
but
that
we
might
profit
their
soules
.
O
blessed
Preaching
,
when
people
profit
by
our
preaching
,
when
they
are
by
that
increased
in
knowledge
,
in
love
,
in
faith
,
in
every
grace
.
Such
a
Preacher
was
Saint
Paul
:
I
please
all
men
(
saith
he
,
1
Cor.
10.
ult.
but
how
?
)
not
seeking
mine
owne
profit
,
but
the
profit
of
many
,
that
they
may
bee
saved
.
Oh
And
thus
I
have
done
with
the
first
,
and
more
generall
proposition
arising
from
the
words
of
Text.
I
come
now
to
the
second
and
more
particular
thing
that
we
are
to
consider
hence
,
and
that
is
,
that
As
God
graciously
setteth
himselfe
to
procure
his
peoples
profit
in
all
his
administrations
;
so
this
is
that
hee
aymeth
at
,
in
all
the
afflictions
and
chastisements
,
he
exerciseth
them
withall
.
It
is
no
pleasure
for
him
to
be
lashing
and
whipping
his
people
,
to
hold
them
under
such
sharpe
discipline
,
it
is
for
the
profit
of
his
children
:
so
the
Text
expresseth
it
,
but
he
for
our
profit
.
Which
first
of
all
implieth
,
that
Afflictions
and
chastisements
are
a
meanes
conducing
to
the
profit
of
those
that
undergoe
them
:
A
point
plaine
in
the
Text
,
and
the
Scripture
abundant
in
the
proofe
of
it
;
and
the
experience
of
the
Saints
in
a
plentifull
manner
confirming
it
.
It
is
good
for
mee
(
saith
David
)
that
I
have
beene
afflicted
.
And
Ioseph
giveth
this
honourable
testimonie
of
God
,
The
Lord
(
saith
he
)
hath
caused
mee
to
be
fruitfull
in
the
land
of
my
Afflictions
and
chastisements
,
they
become
profitable
,
as
the
Profitable
,
as
physicke
to
the
body
,
to
purge
out
the
malignant
humours
.
Profitable
,
as
sope
to
the
cloth
,
to
fetch
out
the
staines
,
to
take
out
the
greasie
spottes
(
it
is
the
Scripture
expresion
,
their
hearts
are
as
fatte
as
grease
)
to
make
them
white
.
Profitable
,
as
the
Thunder
to
the
Ayre
,
to
purge
it
,
to
make
it
more
commodious
to
breathe
in
.
Profitable
,
as
the
wind
to
the
water
,
to
make
it
the
purer
by
its
ventillation
.
Profitable
,
as
the
pruning
knife
to
the
tree
,
to
make
it
more
fruitfull
.
These
,
and
the
like
metaphors
we
have
,
and
by
them
wee
are
to
conceive
of
the
good
,
and
benefit
that
comes
to
us
by
Gods
castigation
,
and
fatherly
exercising
of
his
people
with
his
discipline
,
and
rod
of
Affliction
.
But
what
are
these
blessed
fruits
,
what
is
the
profit
accruing
to
the
soule
of
the
people
of
God
by
this
meanes
?
I
can
but
name
part
of
them
.
Besides
that
which
is
exprest
in
hee
besought
the
Lord
his
God
,
and
humbled
himselfe
greatly
before
the
God
of
his
Fathers
,
and
prayed
unto
him
;
and
then
he
knew
that
the
Lord
hee
was
God
.
God
by
this
meanes
makes
us
know
our selves
:
the
vanitie
of
the
creature
;
the
sinfulnesse
of
sinne
;
the
sweetnesse
of
the
Word
;
the
excellency
that
is
in
the
promises
;
makes
us
more
compassionate
to
others
;
keepeth
us
from
hell
;
and
many
other
fruites
there
are
of
afflictions
.
But
to
passe
this
.
A
second
thing
implied
in
the
Doctrine
is
this
,
that
as
afflictions
are
meanes
conducing
to
our
profit
,
so
God
in
exercising
his
people
with
them
mainly
intendeth
it
.
The
Lord
(
saith
Moses
)
led
thee
through
that
great
and
terrible
wildernesse
,
wherein
were
fiery
Serpents
,
and
Scorpions
,
and
drought
,
where
there
was
no
water
,
suffered
thee
to
hunger
,
brought
thee
into
hard
straites
;
but
what
was
Gods
ayme
in
this
?
that
hee
might
humble
thee
;
and
that
hee
might
prove
thee
,
to
doe
thee
good
at
the
later
end
.
By
this
(
saith
the
Prophet
,
shall
the
iniquitie
of
Iacob
be
purged
,
and
this
is
all
the
fruit
to
take
away
his
sinne
.
This
I
say
is
that
which
God
intendeth
by
the
afflictions
of
his
people
:
and
this
is
that
which
the
servants
of
God
,
by
faith
have
beene
able
to
apprehend
,
and
to
interpret
the
Lords
meaning
in
all
his
sharpe
dispensations
towards
them
:
As
the
Prophet
Habakkuk
,
having
made
a
terrible
description
of
the
Babylonish
rod
,
hee
concludes
in
the
twelfth
verse
of
his
first
Chapter
;
Art
not
thou
from
everlasting
,
O
Lord
my
God
?
Wee
shall
not
die
,
O
Lord
,
thou
hast
ordained
them
for
Iudgement
;
and
O
mighty
God
,
thou
hast
established
them
for
correction
.
This
is
that
likewise
which
the
Saints
of
God
have
looked
for
,
Shimei
:
Oh
(
saith
David
)
let
him
alone
,
let
him
curse
,
it
may
be
that
the
Lord
will
looke
on
mine
affliction
,
and
that
the
Lord
will
requite
good
for
his
cursing
this
day
.
So
when
Rabshaketh
came
up
against
Ierusalem
:
Let
him
alone
(
saith
Hezekiah
)
answer
him
not
a
word
,
it
may
be
the
Lord
will
heare
the
words
of
Rabshaketh
,
whom
his
Master
hath
sent
to
reproach
the
living
God
,
and
will
reprove
the
words
which
the
Lord
hath
heard
;
It
may
be
the
Lord
will
open
his
eare
upon
this
rage
and
blasphemie
,
and
consider
his
people
and
doe
them
good
.
The
Saints
of
God
,
I
say
,
have
expected
good
,
and
benefit
from
Gods
afflicting
of
them
.
For
the
use
of
this
,
and
so
to
draw
to
a
conclusion
.
In
the
first
I
shall
one
day
(
said
David
)
perish
by
the
hand
of
Saul
.
Woe
is
mee
(
saith
Isaiah
)
for
I
am
undone
,
because
I
am
a
man
of
uncleane
lips
.
The
Lord
(
saith
the
Church
)
hath
broken
my
teeth
with
gravell
stones
,
and
covered
me
with
ashes
,
he
hath
removed
my
soule
farre
off
from
peace
,
and
I
said
my
strength
and
my
hope
is
perished
from
the
Lord
.
The
Lord
hath
forsaken
me
(
saith
Zion
)
and
my
Lord
hath
forgotten
mee
.
Iob
though
for
a
good
while
hee
carried
himselfe
very
fairely
,
and
demeaned
himselfe
very
warily
toward
God
;
yet
when
he
began
to
be
wet
to
the
skinne
,
then
he
speakes
foolishly
,
and
unadvisedly
,
falleth
to
the
cursing
of
his
day
;
not
to
the
cursing
of
his
God
;
as
Sathan
thought
he
would
,
but
of
his
day
,
though
that
was
too
much
,
and
ill
beseeming
so
holy
a
man
,
The
Saints
,
I
say
,
are
apt
to
mistake
themselves
this
way
,
and
to
overshoote
themselves
in
this
case
.
We
should
therefore
humble
our selves
before
the
Lord
for
this
distemper
of
soule
,
and
labour
to
keepe
downe
such
unquiet
thoughts
,
and
hard
disputings
that
are
apt
to
rise
within
us
against
God
,
and
his
dispensations
:
And
consider
,
that
whatsoever
our
thoughts
are
,
yet
the
Lord
knoweth
his
owne
thoughts
concerning
us
;
as
he
himselfe
speakes
in
Ier.
29.
howsoever
(
saith
he
)
yet
I
know
my
thoughts
that
I
thinke
towards
you
,
even
thoughts
of
peace
,
and
not
of
evill
,
to
give
you
an
expected
end
.
Againe
secondly
,
it
may
serve
to
comfort
the
godly
concerning
But
O
Assyrian
(
saith
God
)
the
rodde
of
mine
anger
,
and
the
staffe
in
their
hand
is
mine
indignation
:
howbeit
hee
meaneth
not
so
,
neither
doth
his
heart
thinke
so
,
but
it
is
in
his
heart
to
destroy
and
cut
off
;
But
(
saith
the
Lord
)
whatsoever
his
meaning
is
,
I
know
what
my
intentions
are
;
hee
is
but
the
rodde
in
mine
hand
,
and
I
will
give
such
strokes
with
it
,
as
my
people
may
beare
,
and
such
as
may
bee
for
their
profit
.
This
,
I
say
,
should
comfort
us
concerning
all
the
instruments
of
our
suffering
,
whatsoever
they
be
.
The
Phisitian
,
it
shall
come
to
passe
that
when
the
Lord
hath
performed
his
whole
worke
upon
mount
Sion
,
I
will
punish
the
fruit
of
the
stout
heart
of
the
King
of
Assyria
,
and
the
glory
of
his
high
lookes
.
Againe
in
the
third
place
.
Seeing
this
is
Gods
ayme
in
all
his
afflictions
,
whatsoever
the
instrument
be
,
how
sharpe
soever
the
quiet
and
peaceable
fruit
of
righteousnesse
,
that
shall
spring
up
in
due
time
,
to
those
that
are
this
way
exercised
by
the
Lord
:
Looke
for
it
and
presse
on
to
this
,
quietly
to
waite
on
the
Lord
our
God
for
a
blessed
fruit
of
such
administrations
.
An
argument
ab
utili
,
is
an
argument
of
great
prevayle
:
what
will
not
men
doe
for
Profit
?
It
is
for
profit
that
men
rise
up
early
and
goe
to
bed
late
,
and
eate
the
bread
of
carefulnesse
.
The
Husbandman
takes
much
paines
and
plowes
his
ground
,
indures
many
sharpe
stormes
,
and
piercing
winters
;
the
Machant
runnes
divers
hazards
abroad
,
and
all
for
profit
:
so
should
we
,
be
willing
patiently
and
quietly
to
submit
to
Gods
dealing
,
humbly
to
apply
our selves
to
his
wise
and
fatherly
administrations
,
seeing
hee
intendeth
by
it
our
profit
.
And
take
heede
of
murmuring
and
repining
against
the
Lord
:
this
will
make
him
indeede
to
lay
heavier
blowes
upon
us
;
an
impatient
Patient
makes
the
Physitian
deale
more
harshly
,
and
a
strugling
child
procureth
for
himselfe
the
more
and
sorer
stripes
;
what
though
our
potion
bee
bitter
,
so
long
as
it
is
wholesome
,
have
wee
not
reason
to
submit
our selves
?
But
here
is
the
mayne
thing
wee
sticke
at
.
You
may
happily
reply
;
Indeed
if
we
could
see
our
corruptions
subdued
,
our
hearts
To
which
I
answer
,
first
,
wee
must
judge
rightly
and
wisely
;
No
affliction
for
the
present
seemeth
joyous
,
and
no
affliction
,
it
may
be
for
the
time
of
its
working
appeareth
commodious
:
But
(
saith
the
Apostle
)
they
doe
bring
forth
the
quiet
fruite
of
righteousnesse
.
Againe
secondly
,
wee
may
perhaps
beare
too
much
upon
the
every
creature
,
so
every
condition
both
of
prosperitie
and
adversitie
,
is
sanctified
to
us
by
the
Word
and
by
prayer
.
And
take
heede
of
disputing
against
the
Lord
,
as
wee
are
apt
to
I
should
now
have
come
to
the
third
and
last
proposition
,
and
that
was
,
That
this
profit
that
God
aymeth
at
in
all
his
castigations
of
his
children
,
is
to
make
them
partaker
of
his
holinesse
.
And
this
is
profit
indeede
,
when
God
thereby
draweth
us
from
the
world
,
and
makes
us
more
heavenly
minded
,
and
more
dead
to
the
creature
,
purgeth
away
our
drosse
,
and
takes
away
that
filth
and
corruption
that
is
in
us
;
oh
this
will
I
quit
all
the
cost
,
and
make
amends
for
all
the
labour
and
paines
and
hardship
wee
have
beene
made
to
endure
.
But
I
shall
forbeare
to
insist
upon
this
.
So
much
for
the
Text.
There
is
a
word
to
be
spoken
according
to
custome
with
respect
to
the
occasion
of
our
meeting
.
I
have
done
the
maine
part
of
my
taske
,
which
was
to
present
to
you
a
word
of
instruction
;
and
therefore
for
the
occasion
concerning
this
young
gentleman
disceased
,
whose
Funeralls
wee
now
solemnize
,
I
shall
but
speake
a
few
words
and
so
conclude
.
I
neede
not
to
speake
any
thing
concerning
his
parentage
and
discent
;
nor
much
concerning
his
education
,
I
am
confident
that
that
was
religious
and
gracious
,
and
such
as
wherein
there
was
a
second
travell
in
order
to
his
spirituall
birth
,
that
Iesus
Christ
might
be
formed
in
him
.
For
his
owne
particular
,
though
I
can
speake
nothing
upon
my
owne
knowledge
(
being
a
meere
stranger
)
yet
I
have
such
a
testimony
concerning
him
,
from
those
that
deserve
credence
both
of
me
and
you
,
as
that
I
shall
conclude
that
of
him
,
as
may
give
us
good
hope
concerning
his
finall
and
eternall
estate
.
If
so
be
contrition
of
heart
and
sorrow
for
sinne
?
If
earnest
and
constant
prayer
unto
God
;
If
lamenting
of
youthfull
miscariages
and
the
not
answering
of
time
and
meanes
,
and
opportunities
,
and
religious
education
,
and
that
godly
care
that
was
exercised
in
order
to
his
spirituall
welfare
and
building
of
him
up
in
the
knowledge
of
God
and
of
Christ
.
If
,
I
say
,
the
lamenting
of
the
neglect
of
opportunities
of
this
kinde
:
If
so●…e
the
desire
of
the
prayers
of
others
for
him
,
and
that
out
of
a
sense
of
his
owne
disabilitie
to
plead
his
owne
cause
:
If
so
bee
a
gracious
communication
of
God
unto
him
in
wayes
of
comfort
in
the
time
of
his
sicknesse
,
supporting
him
under
divers
pressures
,
and
many
sore
and
grievous
temptations
that
lay
upon
him
:
If
so
be
his
setled
resolution
concerning
his
spirituall
estate
;
and
the
satisfying
of
others
in
many
doubts
and
disquiets
of
spirit
that
rose
within
him
.
If
so
be
the
due
respect
to
the
Lords
day
,
the
desire
of
promoting
the
sanctifying
of
it
both
by
himselfe
and
others
,
with
a
continuall
griefe
proceeding
from
a
sense
of
his
owne
disabilitie
to
answer
to
the
occasions
and
duties
of
the
day
.
If
there
bee
any
thing
to
bee
concluded
of
concerning
Religion
,
from
such
passages
as
these
;
then
(
brethren
)
I
have
all
these
as
so
many
materialls
put
into
my
hand
to
builde
withall
,
and
so
to
reare
up
a
testimony
before
you
concerning
this
disceased
.
And
thus
in
briefe
have
I
testefied
of
him
;
and
to
you
all
hee
(
though
dead
)
now
speakes
,
but
in
a
more
speciall
manner
to
you
that
are
young
men
:
his
death
,
and
that
example
wee
have
in
him
of
mortalitie
,
is
as
a
loud
Sermon
preached
unto
you
,
concerning
the
care
you
ought
to
have
,
to
bethinke
your selves
in
your
younger
yeares
of
the
things
that
concerne
your
spirituall
and
eternall
welfare
,
and
how
much
it
concernes
you
now
to
give
all
dilligence
to
make
your
calling
and
election
sure
.
Your
thoughts
(
it
may
bee
)
are
too
much
upon
your
patrimony
and
inheritances
,
your
houses
and
possessions
,
your
great
estates
and
your
matches
,
that
thereby
you
may
(
as
you
use
to
say
)
rayse
your
fortunes
:
too
too
apt
you
are
to
be
taken
up
with
these
considerations
and
to
pursue
thoughts
of
this
nature
:
but
you
see
by
this
example
how
God
may
come
and
prevent
the
accomplishment
of
all
these
,
and
in
that
day
,
in
that
very
day
all
these
thoughts
will
perish
,
death
may
come
and
marry
you
to
the
dust
,
and
call
you
,
not
to
your
fathers
mansions
,
but
to
the
common
house
appointed
for
all
living
,
where
you
must
say
to
corruption
,
thou
art
my
father
,
and
to
the
worme
,
thou
art
my
mother
and
my
sister
:
this
was
his
condition
,
and
so
may
yours
bee
too
:
Therefore
you
young
men
,
remember
you
your
Creatour
in
the
dayes
of
your
youth
;
and
know
you
that
God
hath
provided
instructions
and
counsels
in
his
Word
that
are
directed
to
young
men
,
that
they
may
know
how
to
cleanse
their
way
,
and
to
flie
the
lusts
of
youth
,
and
betimes
to
beginne
with
God
,
that
so
whether
they
live
to
old
age
,
or
be
cut
off
in
youth
,
they
may
be
gathered
to
their
Fathers
in
a
good
and
a
full
age
,
like
a
Shocke
of
Corne
,
and
so
receive
the
blessing
of
the
promise
.
FINIS
.
SPIRITUALL
HEARTS-EASE
;
OR
,
THE
WAY
TO
TRANQILITIE
.
PSAL.
42.
5.
Why
art
thou
cast
downe
,
O
my
soule
?
and
why
art
thou
disquieted
in
mee
?
JOB
5.
24.
Thou
shalt
know
that
thy
Tabernacle
shall
be
in
peace
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1630.
SPIRITUALL
HEARTS-EASE
;
OR
,
THE
WAY
TO
TRANQVILITIE
.
SERMON
XXXI
.
JOHN
14.
1
,
2
,
3.
1
Let
not
your
hearts
be
troubled
,
you
beleeve
in
God
,
beleeve
also
in
me
,
2
In
my
fathers
house
are
many
mansions
,
if
it
were
not
so
,
I
would
have
told
you
,
I
goe
to
prepare
a
place
for
you
.
3
And
if
I
goe
and
prepare
a
place
for
you
,
I
will
come
againe
,
and
receive
you
unto
my selfe
,
that
where
I
am
,
there
yee
may
be
also
.
IN
the
33.
verse
of
the
former
Chapter
,
our
Saviour
Christ
told
his
Disciples
,
that
he
must
now
goe
away
from
them
;
Little
children
,
yet
a
little
while
I
am
with
you
,
and
you
shall
seeke
mee
,
and
as
I
said
to
the
Iewes
,
whither
I
goe
you
cannot
come
,
so
say
I
now
to
you
.
This
message
of
the
departure
of
Christ
from
the
earth
,
of
his
being
tooke
from
them
,
did
exceedingly
sad
their
hearts
,
and
very
much
perplex
,
and
disquiet
their
spirits
;
they
knew
what
a
comfort
they
had
in
the
presence
of
Christ
;
they
knew
what
a
faithfull
Teacher
hee
was
,
what
a
mightie
Protector
hee
had
beene
,
how
gracious
and
full
of
heavenly
comfort
hee
had
manifested
himselfe
to
them
at
all
times
in
his
being
with
them
;
And
they
could
not
now
thinke
of
parring
with
him
,
without
much
perplexitie
,
and
disquiet
,
and
trouble
of
spirit
.
Therefore
the
words
that
I
have
now
read
,
are
the
speech
of
our
blessed
Saviour
,
to
comfort
them
,
In
which
words
you
may
briefly
observe
these
three
things
,
First
,
a
dutie
whereunto
they
are
exhorted
.
Secondly
,
the
meanes
whereby
it
may
be
performed
.
Thirdly
,
the
letts
that
were
to
bee
removed
,
that
hindered
them
in
the
performance
of
the
dutie
in
the
use
of
these
meanes
.
The
dutie
that
is
to
bee
performed
,
is
in
the
beginning
of
the
first
verse
,
Let
not
your
hearts
be
troubled
.
The
meanes
whereby
to
performe
it
,
in
the
words
following
,
You
beleeve
in
God
,
beleeve
also
in
me
.
The
letts
and
impediments
of
the
performance
of
it
in
the
use
I
shall
take
them
as
I
come
to
them
in
order
,
and
but
give
a
briefe
touch
upon
every
one
of
of
them
.
First
,
the
dutie
that
is
to
be
performed
,
it
is
this
,
to
stablish
and
comfort
their
hearts
,
Let
not
your
hearts
be
troubled
.
The
word
that
is
here
translated
,
trouble
,
it
signifieth
such
a
And
this
distemper
of
spirit
ariseth
from
the
inordinacie
of
the
affections
,
the
inordinate
motion
,
and
agitation
of
them
.
This
is
called
trouble
,
Let
not
your
hearts
be
troubled
;
Bee
not
disturbed
thus
,
and
disquieted
,
and
disordered
;
So
that
no
facultie
of
the
soule
can
performe
its
owne
worke
;
So
as
that
it
is
disabled
to
judge
of
things
according
to
truth
,
but
that
you
are
mis-led
,
and
deluded
by
mists
and
appearances
.
It
is
with
the
mind
in
sorrow
,
as
it
is
with
the
eye
in
teares
,
that
cannot
see
a
thing
clearely
,
so
the
mind
cannot
judge
of
Let
not
your
hearts
be
troubled
.
But
that
which
our
Saviour
aymes
at
here
,
hath
a
particular
respect
to
the
affections
of
feare
,
and
griefe
,
when
these
are
in
the
excesse
,
the
mind
is
troubled
,
when
a
man
over-feares
any
thing
,
or
over-gries
any
thing
,
hee
is
troubled
and
disquieted
;
Let
not
your
hearts
be
troubled
;
that
is
,
grieve
not
for
things
more
then
they
are
to
be
grieved
for
,
and
feare
not
things
more
then
they
are
to
be
feared
.
For
all
these
will
dis-joynt
the
soule
(
as
it
were
)
it
will
put
the
spirit
to
much
paine
and
disquit
,
as
a
bone
out
of
joynt
;
Therefore
by
all
meanes
keepe
your
hearts
in
a
right
state
,
in
that
order
that
God
hath
set
them
;
Let
not
your
hearts
be
troubled
.
That
,
that
I
will
briefly
note
here
,
shall
be
but
thus
much
,
that
Men
are
wondrous
prone
,
even
the
very
best
men
,
to
be
disturbed
in
Our
Saviour
Christ
speakes
it
here
to
his
Disciples
,
to
those
that
he
had
taught
,
before
whom
hee
had
gone
,
as
an
excellent
example
all
his
dayes
,
yet
these
holy
men
,
these
followers
of
Christ
,
that
had
followed
him
through
so
many
dangers
,
and
after
so
many
teachings
,
and
instructings
of
them
;
hee
had
need
to
call
upon
them
,
to
stirre
them
up
to
consider
of
their
owne
estate
,
that
their
hearts
might
not
bee
troubled
.
You
may
see
the
Maladie
in
the
Medicine
.
Every
prohibition
in
the
word
supposeth
a
corruption
,
and
an
aptnesse
in
the
naturall
heart
and
spirit
of
man
,
to
sinne
,
and
transgresse
in
that
particular
;
Therefore
when
Christ
speakes
to
his
Disciples
,
and
tells
them
they
should
not
be
troubled
.
It
shewes
,
that
even
the
best
men
,
are
subject
to
excesse
of
passion
,
and
affection
,
to
be
disturbed
,
and
troubled
,
through
immoderate
feare
,
or
griefe
,
for
that
was
the
case
of
the
Disciples
.
Now
briefly
I
will
shew
the
grounds
of
it
,
and
come
to
the
Application
,
because
I
will
hasten
.
This
trouble
that
is
upon
the
spirits
sometimes
of
the
best
men
,
it
ariseth
,
Partly
from
Gods
providence
,
and
hand
upon
them
.
And
partly
from
Sathan
.
And
partly
from
themselves
.
I
will
shew
you
the
causes
in
these
in
particulars
,
and
then
applie
First
,
it
riseth
many
times
from
the
hand
of
God
.
The
Lord
to
bee
a
Sunne
,
and
a
shield
;
The
Lord
will
be
knowne
to
bee
a
Sunne
,
and
a
shield
to
his
people
.
Now
,
looke
as
it
is
with
the
earth
when
the
Sunne
withdraweth
his
light
,
it
is
all
darke
and
cold
,
and
dead
;
So
it
is
with
the
hearts
of
the
best
men
,
when
God
withdrawes
the
light
of
his
countenance
from
the
soule
,
it
is
as
the
earth
at
midnight
.
And
as
it
is
with
Souldiers
in
the
battell
,
if
their
shields
be
taken
from
them
,
they
are
exposed
to
every
dart
,
and
danger
;
every
thing
may
annoy
them
,
and
wound
them
.
So
it
is
in
the
state
of
the
soule
;
if
God
withdraw
himselfe
from
it
,
and
doe
not
now
support
it
as
before
,
and
doe
not
fence
,
and
strengthen
it
as
at
other
times
,
the
fierie
darts
of
Sathan
will
pierce
deepe
into
the
soule
,
and
the
spirit
will
not
bee
able
to
uphold
it selfe
against
these
assaults
.
Now
God
withdrawes
himselfe
sometimes
from
his
servants
,
-
past
.
-
present
.
-
to
come
.
Sometimes
God
doth
it
in
respect
of
the
time
past
,
and
so
hee
doth
it
by
way
of
correction
.
First
,
to
correct
his
children
for
Secondly
,
this
hee
doth
sometimes
as
a
correction
of
their
Sometimes
hee
calls
to
them
,
as
hee
did
to
the
Church
in
the
Open
to
mee
my
sister
,
my
Spouse
,
my
love
,
&c.
The
Church
is
negligent
and
carelesse
;
I
have
put
off
my
cloathes
,
how
shall
I
put
them
on
?
I
have
washed
my
feet
,
how
shall
I
defile
them
?
Now
hee
withdrawes
himselfe
from
the
soule
,
and
what
is
the
end
of
it
?
The
Keepers
strike
her
,
and
the
watch-men
take
away
her
vaile
;
and
now
shee
is
left
to
trouble
and
perplexitie
,
because
Christ
had
absented
himselfe
,
whom
shee
would
not
entertaine
,
when
hee
offered
himselfe
;
Thus
God
doth
,
to
correct
that
,
that
is
past
.
And
farther
,
God
doth
it
sometimes
to
correct
that
carnall
confidence
,
and
securitie
whereunto
men
are
wondrous
prone
,
I
said
in
my
prosperitie
(
saith
David
)
I
shall
never
bee
mooved
,
thou
Lord
hast
made
my
mountain
so
strong
;
but
what
followeth
upon
it
?
saith
he
,
Lord
thou
hidest
thy
face
,
and
I
was
troubled
,
now
trouble
came
upon
him
,
trouble
of
Spirit
,
because
he
rested
too
much
in
that
outward
mountaine
,
in
that
outward
condition
whereunto
God
had
exalted
him
,
and
he
placed
his
hope
too
much
on
this
,
and
thought
it
should
be
alwaies
thus
,
now
God
turnes
his
hand
&
then
David
is
troubled
:
and
that
is
the
first
particular
in
the
first
cause
.
But
Secondly
,
God
hath
a
further
ayme
,
and
that
is
for
the
time
present
and
that
is
.
First
,
to
informe
all
his
servants
where
their
strength
lies
,
where
How
doe
wee
know
that
the
Moone
shines
on
the
earth
by
a
Now
how
doe
wee
know
that
the
heart
of
man
is
fed
and
releeved
,
and
supported
with
comfort
from
without
it selfe
,
with
borrowed
and
received
comfort
?
but
by
this
;
Because
the
state
of
Gods
servants
in
respect
of
the
spirituall
quiet
,
and
satisfaction
and
contentment
of
heart
is
not
alwayes
alike
,
but
sometimes
they
have
aboundance
of
joy
,
that
they
seeme
to
bee
(
as
it
were
)
in
heaven
.
Sometimes
they
are
perplexed
with
many
disquiets
and
griefes
,
that
they
seeme
to
be
cast
downe
to
the
deepe
,
as
it
is
said
of
the
Marriners
in
Psal.
107.
what
is
the
reason
of
this
?
but
that
no
flesh
should
glory
in
it selfe
;
that
every
man
might
know
that
whatsoever
he
hath
to
make
his
life
comfortable
,
and
pleasing
to
him
it
is
from
God
that
dispenseth
it
to
men
in
that
proportion
as
seemeth
good
to
his
owne
wisedome
.
God
will
have
us
know
that
all
the
happinesse
of
our
spirits
is
in
their
union
with
the
chiefe
of
spirits
,
with
himselfe
;
and
that
when
they
are
but
a
little
separated
from
him
,
when
he
doth
but
a
little
withdraw
himselfe
from
them
,
they
are
as
a
thing
that
is
dead
;
how
shall
wee
know
that
the
branches
have
sappe
from
the
roote
,
that
it
is
that
that
makes
them
flourish
and
grow
?
but
by
this
:
If
you
doe
but
cut
them
off
from
the
roote
they
wither
presently
.
So
it
is
with
the
spirit
,
with
the
heart
of
man
;
if
God
doe
but
a
little
withdraw
himselfe
,
let
sinne
but
make
a
separation
betweene
God
and
man
,
now
a
man
is
like
a
withered
branch
,
he
hath
nothing
now
to
revive
him
,
because
hee
is
divided
from
the
roote
:
At
the
least
it
is
with
him
as
it
is
with
a
tree
in
Winter
,
though
the
sappe
remaines
in
the
roote
,
so
though
hee
remaine
in
union
with
the
roote
,
yet
the
moysture
is
gotten
into
the
roote
it selfe
,
and
doth
not
now
infuse
it selfe
into
the
branches
;
I
confesse
the
servant
of
God
that
is
once
united
to
Christ
shall
never
be
separated
,
the
union
it
is
now
,
and
alwayes
shall
bee
,
but
never
the
lesse
,
the
sappe
and
comfort
of
the
Spirit
,
it
may
remaine
in
the
head
,
our
life
may
be
hid
in
Christ
,
and
may
not
appeare
in
us
at
all
;
And
we
are
then
in
that
estate
as
if
wee
were
branches
cut
off
,
whereby
it
may
appeare
,
that
whatsoever
life
and
comfort
,
and
strength
of
heart
we
had
,
it
was
from
Christ
,
and
by
the
influence
and
worke
of
his
Spirit
.
And
then
for
the
time
to
come
,
God
doth
it
to
prevent
some
distempers
that
might
growe
on
the
hearts
of
his
servants
if
they
lift
up
with
those
revelations
,
a
messenger
of
Sathan
was
sent
to
buffet
him
.
And
so
it
may
be
to
prevent
carnall
confidence
in
the
creature
,
a
man
would
begin
to
ascribe
somewhat
to
himselfe
,
to
his
present
Cor.
1.
10.
We
received
in
our selves
the
sentence
of
death
that
wee
might
not
trust
in
our selves
,
but
in
God
that
raysed
the
dead
,
looke
to
what
end
Paul
received
the
sentence
of
death
,
to
that
end
Gods
faithfull
servants
sometimes
receive
the
very
sence
of
death
(
as
it
were
)
and
the
sence
of
the
destitution
,
and
want
of
all
spirituall
comforts
for
the
present
;
Why
?
That
they
might
not
trust
in
themselves
,
or
in
those
habits
of
grace
and
comforts
they
have
,
or
in
any
creature
whatsoever
.
The
worke
of
Gods
spirit
in
the
regenerate
soule
,
it
is
but
a
creature
,
a
worke
of
God
,
and
God
will
not
have
men
trust
in
any
such
thing
,
in
what
then
?
In
him
that
rayseth
from
the
dead
;
God
will
bring
them
to
such
a
state
,
that
they
shall
seeme
as
dead
men
,
as
destitute
of
all
spirituall
comforts
they
have
,
that
they
might
trust
in
him
that
is
able
to
rayse
them
out
of
such
a
state
as
that
,
that
looke
as
hee
is
able
to
give
life
to
the
dead
body
,
so
he
is
able
to
give
comfort
to
the
distressed
soule
,
that
is
at
that
time
,
in
the
shaddow
of
death
.
Secondly
,
it
comes
sometimes
from
Sathan
,
and
that
is
thus
,
the
seede
of
the
woman
,
Now
the
kingdome
of
Christ
consists
as
the
Apostle
speakes
,
not
in
meate
and
drinke
but
in
righteousnesse
and
peace
,
and
joy
in
the
Holy
Ghost
,
If
he
cannot
keepe
a
Christian
,
a
true
beleever
,
from
unrighteousnesse
,
he
will
labour
to
interrupt
his
peace
:
if
he
cannot
keepe
him
from
the
habit
of
peace
,
peace
in
the
grounds
of
it
,
yet
hee
will
keepe
him
from
the
exercise
and
effects
of
that
peace
,
from
joy
,
he
will
hinder
that
as
much
as
he
can
,
that
hee
may
not
have
the
sence
of
his
blessednesse
:
he
knowes
that
spirituall
joy
strengthens
a
man
to
all
spirituall
duties
;
and
his
endeavour
is
to
weaken
all
the
servants
of
Christ
,
in
all
their
services
;
and
therefore
he
doth
,
at
least
labour
against
that
with
all
his
might
,
that
if
they
will
needes
goe
on
,
yet
neverthelesse
to
propound
,
and
occasion
as
many
things
that
may
be
troublesome
to
them
,
and
disquiet
their
hearts
as
he
can
.
And
there
are
two
principall
wayes
(
that
I
may
but
touch
them
)
The
one
is
by
stealing
out
of
their
hearts
those
precious
promises
,
those
comforts
,
whereby
the
Word
of
God
revives
the
soule
.
You
have
forgotten
(
saith
the
Apostle
)
the
consolations
of
God
.
And
the
Secondly
,
another
advantage
he
hath
for
this
end
is
this
,
that
is
,
hee
wondrously
prevailes
upon
the
heart
of
man
by
a
carelesse
neglect
that
is
in
men
:
every
man
loves
ease
;
There
is
such
a
spirit
in
man
,
such
a
disposition
in
the
spirit
of
man
,
that
he
avoydes
the
things
ordinarily
that
have
great
labour
:
this
disposition
to
case
,
and
rest
,
Sathan
serves
himselfe
on
,
and
makes
great
use
of
;
so
when
a
man
hath
come
from
hearing
the
Word
,
and
reading
the
Scriptures
,
whereas
he
should
now
bee
exercised
,
and
labour
in
meditation
to
worke
those
things
on
his
heart
that
now
the
roote
might
fasten
,
and
things
might
settle
on
the
soule
,
hee
passeth
by
these
easily
,
now
the
heart
of
a
man
lies
open
as
the
high
way
,
you
know
the
parable
,
Matth.
13.
when
the
seede
fell
on
the
high-way
,
the
Foules
of
the
ayre
came
,
and
picked
it
up
,
and
it
was
gone
presently
,
where
there
is
no
paines
taken
with
the
heart
of
a
man
,
as
there
is
none
taken
with
the
high
way
,
that
the
seed
that
falls
there
might
grow
,
as
in
the
plowed
ground
,
when
there
is
no
paines
taken
with
the
heart
,
now
every
notion
,
every
direction
,
and
every
spirituall
instruction
it
lies
lightly
there
,
and
is
soone
carried
out
,
this
is
the
advantage
that
Sathan
makes
of
a
mans
love
of
ease
.
But
there
is
another
thing
concerning
the
way
that
Sathan
takes
,
not
only
to
steale
it
out
of
the
mind
by
those
two
wayes
,
Thirdly
,
it
is
from
our selves
,
and
so
it
comes
to
passe
from
And
first
it
comes
to
passe
,
that
the
soule
of
man
is
miserablie
Sometimes
we
see
the
soule
subdued
with
lusts
and
corruptions
,
Heb.
12.
1.
Let
us
cast
off
the
sinne
that
compasseth
us
about
,
and
that
presseth
so
heavy
downe
,
that
we
may
runne
with
patience
the
race
that
is
set
before
us
.
And
sometimes
the
soule
is
disturbed
by
inordinate
passions
,
which
arise
from
that
generall
distemper
that
is
diffused
through
when
the
blind
lead
the
blind
,
both
fall
into
the
ditch
,
saith
Christ
:
and
so
the
memorie
that
should
reteine
the
precious
treasures
,
the
promises
of
the
Gospell
to
relieve
the
soule
in
all
cases
,
it
is
like
a
leaking
vessell
that
lets
things
runne
out
,
as
it
is
Heb.
2.
Take
heed
that
the
things
you
have
heard
,
runne
not
out
,
saith
the
Apostle
,
alluding
to
And
the
very
conscience
it selfe
that
should
bee
conclusive
,
it
now
rests
in
generalls
and
uncertainties
,
conscience
should
determine
what
my
case
is
,
whether
I
bee
the
child
of
God
,
or
no
;
whether
I
be
in
the
state
of
grace
or
no
,
to
put
a
man
to
bring
things
to
particular
:
now
for
the
most
part
by
mans
owne
neglect
it
remaines
in
doubt
,
it
may
bee
I
am
,
it
may
bee
I
am
not
,
it
may
be
I
have
a
right
in
the
Covenant
of
grace
,
it
may
be
not
,
&c.
And
now
because
conscience
is
not
come
to
that
resolute
conclusive
act
that
a
man
may
determine
of
his
owne
particular
case
,
hence
it
is
that
every
thing
troubles
,
and
disquiets
him
.
Thus
beloved
you
see
the
reasons
of
it
.
Wee
will
briefly
passe
it
over
with
a
word
of
Application
;
And
first
it
should
teach
us
compassion
towards
those
whose
Let
not
you
hearts
bee
troubled
;
Hee
considered
of
them
in
their
weaknesse
,
and
doth
not
much
upbraid
them
with
it
,
but
helpes
to
bring
them
out
of
it
in
much
mercie
,
and
love
,
and
so
should
wee
.
There
is
such
a
disposition
rising
from
the
pride
,
crueltie
,
and
uncharitablenesse
of
the
hearts
of
men
,
that
they
are
apt
to
adde
to
the
burthen
of
the
afflicted
,
and
to
make
their
afflictions
more
by
their
sensuring
of
their
troubles
.
You
know
the
speech
of
old
Ely
a
good
man
,
but
yet
hee
failed
in
that
,
when
hee
saw
Hannah
in
great
trouble
of
spirit
,
uttering
her
heart
before
the
Lord
;
Lay
away
thy
drunkennesse
,
(
saith
hee
)
hee
thought
shee
was
drunke
,
at
least
with
some
passion
,
and
all
came
but
from
perplexitie
,
and
disturbance
of
spirit
,
and
in
that
manner
hee
rather
added
to
her
griefe
then
eased
her
;
So
Iobs
friends
you
see
what
they
said
,
they
presently
judged
him
in
that
case
,
as
one
that
God
had
cast
off
for
hypocrisie
,
and
for
his
pride
,
and
covetousnesse
,
or
for
some
one
thing
or
other
,
and
therefore
it
was
thus
with
him
;
Nay
,
Christ
himselfe
,
the
censure
of
all
men
was
thus
much
concerning
Christ
himselfe
;
Wee
did
esteeme
him
stricken
,
smitten
of
God
,
and
afflicted
.
Many
times
God
infeebleth
,
and
distresseth
the
spirits
of
his
best
servants
,
to
abate
the
pride
of
men
,
that
none
might
exalt
himselfe
before
God
;
Nay
,
in
the
very
thing
wherein
they
have
excelled
,
in
the
same
thing
hee
sometimes
abaseth
them
:
you
see
Abraham
he
is
called
the
Father
of
the
faithfull
;
his
excellencie
was
his
faith
,
yet
faithfull
Abraham
is
detected
in
Scripture
of
much
unbeliefe
in
some
particulars
;
Who
would
thinke
that
hee
should
expose
Sara
,
as
he
did
to
save
himselfe
?
that
he
should
doe
it
,
that
was
called
the
Father
of
the
faithfull
?
you
have
heard
(
saith
the
Apostle
Iames
)
of
the
patience
of
Iob
,
the
very
excellencie
of
Iob
was
his
patience
:
who
would
thinke
that
ever
patient
Iob
should
utter
such
things
as
hee
did
,
sometime
,
even
cursing
the
very
day
of
his
birth
?
David
a
man
of
a
cheerefull
spirit
,
a
man
full
of
the
praises
of
God
,
a
man
wondrous
large
,
when
hee
comes
to
speake
of
the
glory
of
God
at
severall
times
.
A
man
would
have
thought
him
of
an
invincible
fortitude
,
and
courage
,
yet
neverthelesse
you
shall
have
David
so
cast
downe
,
as
that
hee
thinkes
the
Lord
had
forgotten
him
,
and
that
the
Lord
would
shew
no
mercy
upon
him
,
that
the
Lord
had
hid
himselfe
from
him
,
and
that
hee
would
never
regard
him
more
;
who
would
thinke
that
ever
David
,
that
abounded
so
in
the
comforts
of
the
spirit
sometimes
,
should
bee
so
dejected
at
such
times
as
those
were
,
when
he
was
in
such
a
conflict
?
Why
doth
God
doe
this
?
To
shew
thus
much
,
that
the
very
best
of
his
servants
in
the
chiefe
of
their
excellencies
are
dependant
on
him
still
,
they
have
nothing
of
themselves
,
or
from
themselves
.
Therefore
they
shall
sometimes
seeme
to
want
that
they
have
,
that
the
very
having
,
and
using
of
it
,
may
be
ascribed
to
his
glory
.
Then
let
us
now
reason
thus
,
when
wee
see
the
servants
of
God
in
trouble
,
exercised
under
disquiet
;
Let
us
conclude
,
now
God
is
glorifying
himselfe
.
This
the
Apostle
inferres
,
Hee
will
rejoyce
in
his
infirmities
,
because
the
power
of
Christ
is
manifested
by
it
.
For
our selves
,
it
should
teach
us
(
according
to
the
intent
of
this
place
)
above
all
things
to
labour
,
that
our
hearts
may
bee
kept
in
that
blessed
plight
of
spirituall
joy
,
that
we
may
be
strengthened
with
freenesse
of
heart
to
serve
God
in
our
inward
man
;
Let
not
your
hearts
be
troubled
.
How
should
this
be
done
?
The
Text
tells
us
here
(
and
so
I
come
briefly
to
the
second
thing
observable
in
the
Text
,
the
means
)
you
believe
in
God
(
saith
he
)
beleeve
also
in
mee
.
As
the
words
are
read
in
the
translation
,
they
seeme
to
be
uttered
by
way
of
concession
,
as
much
as
if
Christ
had
said
,
since
you
already
beleeve
in
God
,
now
beleeve
in
mee
.
The
Syriack
seemes
to
expresse
it
otherwise
,
and
so
render
it
by
way
of
command
,
and
to
make
here
an
intimation
of
two
duties
,
as
a
helpe
of
quieting
the
heart
,
and
so
it
reades
it
;
Let
not
your
hearts
bee
troubled
,
beleeve
in
God
,
beleeve
also
in
mee
,
propounding
a
twofold
object
,
whereabout
faith
should
be
exercised
,
that
the
heart
may
bee
quieted
in
the
time
of
any
trouble
.
The
first
is
God
,
considered
in
the
Trinitie
of
persons
,
in
the
unitie
of
Essence
.
The
second
is
Christ
,
Mediator
,
God
,
and
Man
.
Now
,
saith
he
,
beleeve
in
God
,
that
is
the
first
,
rest
upon
God
.
Then
the
second
is
,
beleeve
in
mee
also
;
as
one
that
is
the
Mediatour
betweene
God
and
you
,
now
making
your
peace
with
God
;
So
the
second
part
seemes
to
be
the
prevention
of
an
objection
;
For
when
he
saith
,
Let
not
your
hearts
bee
troubled
,
beleeve
in
God
,
they
might
say
,
Alas
,
shall
wee
beleeve
in
God
,
that
are
sinfull
men
;
The
sinners
in
Sion
cry
out
,
Who
shall
dwell
with
consuming
fire
?
&c.
Therefore
saith
Christ
,
beleeve
also
in
mee
;
that
is
,
know
that
God
will
bee
your
God
,
in
,
and
for
my
sake
he
is
reconciled
,
and
well
pleased
with
you
.
Therefore
in
all
your
approaches
to
God
,
take
me
with
you
,
looke
up
to
God
,
pray
to
him
,
depend
upon
God
through
mee
still
,
keepe
mee
as
a
Mediatour
betweene
God
and
you
,
and
this
will
preserve
your
hearts
in
peace
.
The
time
would
not
serve
,
if
I
should
goe
over
things
particularly
,
and
in
a
full
way
;
Therefore
I
will
touch
the
heads
of
things
,
and
it
shall
be
thus
much
,
that
A
speciall
meanes
to
preserve
the
heart
of
man
from
excessive
sorrow
,
Let
not
your
hearts
be
troubled
;
But
how
shall
wee
helpe
it
?
Beleeve
in
God
,
beleeve
also
in
mee
.
And
this
wee
shall
see
through
the
Scriptures
,
David
found
it
thus
,
Psal.
40.
hee
speakes
to
his
disquieted
soule
;
Trust
in
God
,
I
will
waite
on
him
,
hee
is
my
God
.
Iehoshaphat
in
that
excellent
speech
Beleeve
in
God
,
and
you
shall
prosper
,
beleeve
his
Prophets
,
and
you
shall
be
established
;
that
is
the
way
to
stablish
the
heart
,
to
beleeve
in
God
,
revealing
himselfe
in
his
Word
.
It
is
noted
of
Moses
,
in
Heb.
11.
27.
Hee
therefore
indured
hee
looked
on
him
that
is
invisible
.
And
those
three
companions
of
Daniel
,
Dan.
3.
Our
God
(
say
they
)
whom
wee
serve
is
able
to
helpe
us
,
but
if
hee
will
not
,
wee
will
not
worship
thy
golden
Image
.
There
was
matter
of
trouble
,
and
disquiet
in
the
heart
to
be
put
to
such
a
plunge
,
that
they
must
either
worship
,
or
bee
cast
into
the
Furnace
,
heated
seven
times
hotter
;
Well
,
this
eased
them
of
all
trouble
,
and
disquiet
;
they
know
whom
they
had
trusted
,
and
bee
was
able
to
keepe
that
,
that
was
committed
to
him
,
to
the
comming
of
Christ
.
As
Saint
Paul
expresseth
it
,
with
which
hee
also
rested
abundantly
satisfied
.
On
the
other
side
,
the
want
of
this
,
hath
beene
the
cause
of
that
perplexitie
,
and
disquiet
that
hath
beene
upon
the
hearts
of
Gods
servants
at
all
times
.
That
was
the
reason
that
Abraham
was
so
disturbed
,
and
disquieted
,
in
that
feare
of
what
should
be
done
to
him
in
Egypt
,
certainly
he
failed
in
this
,
in
resting
upon
God
.
Moses
was
wondrously
troubled
,
when
the
Lord
bad
him
goe
to
Pharaoh
,
and
deliver
Israel
out
of
Egypt
(
saith
he
)
Lord
,
send
by
him
whom
thou
shouldest
send
,
I
am
a
man
of
a
stammering
tongue
,
saith
the
Lord
,
I
will
be
with
thy
tongue
;
Hee
bids
him
quiet
his
heart
in
that
perplexitie
,
and
rest
on
him
that
made
the
tongue
,
to
be
with
his
tongue
;
And
because
there
was
another
secret
that
troubled
him
,
the
Lord
knew
his
heart
,
God
saith
,
goe
,
the
man
that
sought
thy
life
is
dead
;
as
if
hee
should
say
,
Moses
,
though
thou
wilt
not
confesse
it
,
I
know
what
troubleth
thee
,
thou
art
afraid
that
the
men
that
sought
thy
life
are
alive
in
Pharaohs
Court
,
and
that
therfore
when
thou
commest
thither
,
thou
shalt
be
executed
.
No
,
saith
he
,
they
are
dead
;
hee
would
have
him
rest
on
him
,
and
that
would
revive
his
heart
,
that
he
should
not
bee
troubled
and
disquieted
.
So
you
may
see
in
other
servants
of
God
,
that
this
was
alwayes
the
reason
of
any
indirect
course
they
tooke
?
Iacob
,
and
Rebecca
,
in
that
case
;
why
did
Rebecca
use
that
devise
in
getting
the
blessing
with
Iacob
?
Because
shee
failed
in
her
trust
in
God
,
shee
saw
how
shee
was
perplexed
with
the
daughters
of
Heth
,
Esaus
wives
,
and
many
troubles
that
way
;
And
Isaac
was
dim-sighted
,
and
had
many
weaknesses
upon
him
,
she
knew
not
how
he
might
mistake
,
and
give
the
blessing
to
the
other
,
therefore
shee
deviseth
a
way
to
get
the
blessing
,
but
shee
got
many
sorrowes
;
you
know
what
a
hard
service
it
cost
Iacob
,
and
how
many
evils
it
exposed
him
too
,
and
all
was
,
because
through
feare
,
and
disquiet
of
heart
,
he
cast
not
himselfe
upon
God
in
his
way
,
but
they
would
find
out
wayes
of
their
owne
.
It
should
teach
us
in
all
disquiet
of
spirit
,
to
looke
principally
Take
David
for
an
example
,
when
Ziglag
was
burnt
,
and
his
Wives
,
and
servants
,
and
goods
,
and
cattell
,
were
all
carried
away
,
and
the
Souldiers
in
the
rage
of
their
hearts
,
and
discontent
,
began
to
thinke
of
stoning
of
him
,
yet
saith
the
Text
;
Then
David
comforted
himselfe
in
the
Lord
his
God
;
When
there
was
no
comfort
in
his
Souldiers
about
him
,
or
in
those
that
were
neere
him
,
every
thing
was
taken
away
,
at
this
time
David
comforts
himselfe
in
the
Lord
his
God
.
So
Iob
,
see
how
quiet
his
heart
is
,
and
well
satisfied
,
when
hee
rested
on
God
,
in
the
greatest
occasions
and
troubles
,
his
goods
were
carried
away
,
his
sonnes
were
slaine
,
all
added
to
Iobs
miserie
,
but
he
comes
to
this
;
The
Lord
hath
given
,
and
the
Lord
hath
taken
away
,
blessed
bee
the
Lord
,
when
he
can
looke
above
the
creature
to
God
,
and
settle
his
heart
upon
this
rocke
,
he
findes
comfort
in
it
.
On
the
other
side
,
the
servants
of
God
are
never
out
of
trouble
,
and
disquiet
when
they
neglect
this
,
as
the
Disciples
in
the
tempest
upon
the
Sea
,
Math.
8.
they
crie
out
they
are
utterly
undone
;
Save
Master
:
saith
Christ
,
Oh
yee
of
little
faith
!
The
not
exercising
of
their
faith
did
so
perplexe
,
and
disquiet
them
as
it
did
,
and
if
you
looke
upon
all
the
complaints
of
the
lives
of
men
,
for
the
losse
of
such
friends
,
and
the
decay
of
trading
,
for
the
ill
dealing
of
Customers
,
for
sicknesse
,
&c.
Men
are
alway
complaining
.
What
is
the
reason
?
Because
they
place
too
much
hope
and
confidence
in
the
creature
;
they
looke
not
above
these
things
with
the
eye
of
faith
,
and
hence
comes
that
disturbance
,
and
disquiet
,
if
the
outward
meanes
be
taken
from
them
,
they
looke
not
upon
that
God
that
hath
all
meanes
and
opportunities
in
his
owne
hand
.
You
beleeve
in
God
,
beleeve
also
in
mee
.
They
that
would
have
their
hearts
quiet
by
beleeving
in
God
Beleeve
in
mee
,
saith
Christ
,
for
the
heart
of
man
flies
off
from
God
;
Alas
,
the
Lord
is
holy
,
and
I
am
a
sinfull
man
,
hee
is
righteous
,
and
I
am
sinfull
,
who
shall
come
before
this
holy
and
righteous
God
?
Now
when
faith
can
looke
upon
Christ
,
and
set
him
betweene
God
and
me
,
and
looke
on
God
through
him
,
now
the
soule
rests
,
hee
lookes
on
God
as
a
Father
through
Christ
his
Sonne
;
when
the
soule
lookes
on
Christ
,
as
my
husband
married
to
mee
,
as
my
head
,
and
I
am
united
to
him
as
a
member
,
as
my
Lord
that
hath
taken
me
into
his
protection
,
when
the
soule
thus
lookes
on
Christ
,
now
it
lookes
upon
God
in
all
his
attributes
,
wondrousglorious
,
and
comfortable
to
the
soule
.
This
is
the
thing
that
I
can
but
touch
at
this
time
;
There
are
two
things
considerable
in
it
.
First
,
there
is
no
ground
of
reposing
the
soule
upon
God
,
but
by
beleeving
in
Christ
,
he
is
the
Mediatour
.
Therefore
in
Iohn
8.
24.
saith
Christ
,
Except
you
beleeve
,
that
I
am
hee
whom
the
Father
sent
,
you
shall
die
in
your
sinnes
.
The
Iewes
,
they
did
beleeve
in
God
,
they
were
the
children
of
Abraham
,
and
worshipped
the
God
of
their
Fathers
,
and
beleeved
in
God
;
but
,
saith
he
,
except
you
beleeve
in
me
,
that
I
am
he
that
God
hath
sent
as
Mediatour
;
you
shall
die
in
your
sinnes
.
And
so
in
this
Chapter
;
I
am
the
way
,
the
truth
,
and
the
life
,
no
man
commeth
to
the
Father
,
but
by
mee
;
there
is
no
other
way
to
the
Father
.
That
as
the
high
Priest
under
the
law
was
in
all
things
pertaining
to
God
,
hee
was
betweene
God
and
the
people
.
So
Christ
our
great
high
Priest
is
in
all
things
that
concerne
the
glory
of
God
,
and
the
salvation
of
man
,
and
the
acceptance
of
a
sinner
,
in
all
things
betweene
God
and
us
;
Here
is
the
first
thing
.
Secondly
,
it
is
worth
our
consideration
,
how
Christ
comes
to
be
thus
,
he
was
willing
to
die
,
a
cursed
,
a
shamefull
,
and
cruell
death
of
the
Crosse
,
and
to
be
despised
and
abased
,
and
all
this
for
man
,
and
yet
Christ
crucified
is
despised
,
and
scorned
in
the
world
,
therefore
if
ever
you
will
have
acceptance
of
God
,
beleeve
in
mee
,
[
In
mee
,
]
that
am
now
going
from
you
,
that
am
to
bee
taken
away
by
a
cursed
ignominious
death
:
Here
is
another
truth
then
,
They
that
beleeve
in
Christ
,
must
beleeve
in
Christ
abased
,
and
crucified
That
is
a
thing
that
flesh
and
bloud
despiseth
,
indeed
all
the
world
speakes
well
of
the
profession
of
the
faith
,
and
beleeving
in
Christ
,
when
Christ
is
in
triumph
,
conquering
to
conquer
,
every
man
glories
in
Christians
,
but
when
Christianitie
and
profession
is
cryed
downe
in
the
world
,
when
Christ
is
crucified
,
when
all
the
world
speakes
ill
of
the
wayes
of
Christ
,
and
of
the
obedience
of
Faith
,
now
to
obey
a
crucified
,
scorned
despised
Christ
in
the
sight
of
the
world
,
to
rest
on
him
in
the
midst
of
his
abasement
this
will
comfort
the
heart
of
a
man
in
the
times
of
the
greatest
trouble
,
there
is
great
reason
it
should
be
thus
.
For
Christ
is
the
almightie
glorious
God
in
the
middest
of
his
abasement
,
his
divinitie
was
not
a
whit
abated
nor
his
divine
excellencies
diminished
by
all
his
sufferings
;
you
see
Christ
in
the
dayes
of
his
flesh
,
he
cast
divells
out
of
men
,
and
they
obeyed
him
;
The
divells
were
subject
unto
him
,
when
he
conversed
among
men
in
the
body
;
nay
on
the
Crosse
he
saved
the
Thiefe
that
confessed
him
in
the
sight
of
all
his
enemies
,
when
he
was
a
crucified
Christ
,
at
that
instant
he
triumphed
on
the
very
crosse
,
and
saved
a
sinner
that
beleeved
at
that
time
,
to
shew
that
he
was
as
mightie
on
the
Crosse
as
he
is
now
at
the
right
hand
of
the
Father
.
Now
I
say
,
is
not
Christs
glory
a
whit
diminished
in
his
abasement
?
why
should
our
beleefe
bee
abated
for
all
the
scorne
and
despite
of
the
world
that
is
cast
upon
the
profession
of
the
faith
of
Christ
?
Now
briefly
some
application
of
this
,
and
so
to
take
in
the
rest
without
amplification
,
because
the
time
is
past
.
It
should
teach
us
in
all
disquiet
,
to
know
what
course
is
to
bee
The
well
is
deepe
,
where
is
the
bucket
?
what
is
the
meanes
to
relieve
my
soule
,
and
to
supply
my
wants
?
Beleeve
in
me
,
saith
Christ
,
let
the
soule
looke
on
Christ
immediatly
as
the
Mediator
betweene
God
and
us
,
this
is
that
I
should
have
spoken
of
,
and
a
word
of
exhortation
to
the
purpose
.
You
will
say
,
what
is
it
to
beleeve
in
Christ
.
Quest.
Answ.
What
it
is
to
believe
in
Christ
.
The
first
thing
that
is
done
in
this
,
is
receiving
Christ
upon
Gods
offer
of
him
,
God
offers
Christ
in
all
his
offices
,
as
King
,
Priest
and
Prophet
,
as
a
Lord
and
Saviour
to
the
Church
,
and
hee
would
have
men
take
whole
Christ
,
or
no
part
of
him
.
Now
if
the
soule
answer
to
this
offer
of
God
,
he
shall
be
my
Lord
to
rule
me
,
my
Prophet
to
instruct
me
,
my
Saviour
upon
whom
my
soule
shall
rest
for
salvation
,
this
is
the
answer
of
the
soule
to
God
,
this
is
the
receiving
.
Now
you
must
know
there
must
be
a
right
propounding
,
and
a
right
apprehending
of
Christ
.
You
must
know
first
what
it
is
to
receive
Christ
as
a
Prophet
,
as
one
that
will
instruct
us
in
the
truths
that
are
contrarie
to
naturall
principles
in
the
corrupt
understanding
of
man
,
he
will
leade
you
now
in
the
way
of
the
Wildernesse
,
in
by
pathes
,
in
crooked
rough
wayes
,
he
will
teach
you
to
deny
your selves
.
The
first
rule
that
he
gives
,
is
for
a
man
to
deny
himselfe
,
as
if
And
so
to
receive
Christ
as
a
King
,
would
you
know
what
a
King
he
is
?
hee
is
a
holy
King
,
whose
lawes
are
all
right
,
the
Law
the
obedience
of
Faith
must
be
obedience
to
righteousnesse
,
that
is
righteous
obedience
wherein
a
man
labours
more
and
more
to
perfit
holines
in
the
feare
of
God
.
Hence
comes
all
that
care
to
mortifie
corruptions
,
and
to
frame
the
inward
man
to
conforme
to
those
rules
that
are
taught
by
Christ
as
a
Prophet
;
the
soule
receiving
Christ
as
a
King
gives
it self
to
obey
all
the
rules
and
directions
that
Christ
in
his
Word
as
a
Prophet
hath
left
:
and
this
it
doth
in
faith
,
that
is
,
looking
upon
his
authoritie
that
hath
commanded
it
;
for
that
is
properly
an
act
of
faith
when
things
are
done
upon
this
ground
,
upon
the
authoritie
of
him
that
hath
revealed
it
,
I
beleeve
it
to
bee
his
will
,
because
hee
hath
revealed
it
;
and
it
is
my
dutie
,
because
it
is
his
will
;
Thus
the
soule
resolves
all
to
Christ
,
as
a
Prophet
and
a
King
.
And
then
it
rests
on
him
as
a
Priest
,
and
comforts
it selfe
in
Spirit
,
King
,
Priest
and
Prophet
,
that
hee
may
be
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
,
that
he
may
bee
all
to
the
beleeving
soule
,
for
present
,
and
for
future
happinesse
,
else
if
Christ
bee
not
all
,
he
will
be
nothing
,
men
must
not
please
themselves
to
looke
upon
one
office
of
Christ
,
and
to
neglect
all
the
rest
.
When
this
is
done
come
to
the
maine
matter
,
the
soule
is
beaten
off
;
as
when
a
man
is
in
a
Boate
getting
to
land
after
shipwracke
,
there
comes
a
storme
and
beats
him
backe
againe
when
he
thinkes
hee
is
even
at
the
shore
,
but
still
hee
takes
hold
on
the
Boate
and
keepes
his
eye
upon
the
shore
:
So
the
soule
when
it
comes
to
this
to
be
beate
off
againe
,
still
it
keepes
the
shore
in
its
sight
,
and
directs
it selfe
towards
Christ
,
that
should
bee
the
end
and
ayme
of
all
a
mans
indeavours
,
the
true
object
of
faith
,
I
beseech
you
consider
this
point
.
But
a
man
will
say
,
though
I
be
carefull
to
receive
him
(
I
speake
Did
Christ
when
he
was
upon
the
earth
,
so
tender
the
trouble
be
not
you
troubled
but
beleeve
in
me
;
As
if
hee
should
say
,
though
I
bee
exposed
to
a
world
of
trouble
,
and
at
this
time
my
soule
is
heavy
unto
death
,
yet
be
not
troubled
:
was
he
so
carefull
when
he
was
in
his
owne
troubles
on
earth
to
comfort
them
?
and
will
he
not
now
be
so
in
heaven
,
when
hee
is
in
blessednesse
?
certainly
the
soule
that
hath
recourse
to
Christ
shall
not
returne
emptie
;
therefore
see
how
Christ
is
exprest
in
heaven
,
Matth.
25.
Come
yee
blessed
,
&c.
for
what
you
have
done
to
these
you
have
done
to
me
,
hee
is
in
heaven
;
and
so
Saul
,
why
dost
thou
persecute
me
?
hee
is
in
heaven
,
yet
in
respect
of
his
Church
hee
is
below
;
therefore
be
assured
that
Christ
hath
not
put
off
the
bowels
of
love
to
his
people
,
he
will
bee
the
same
if
thou
receive
him
as
a
Lord
and
Saviour
as
ever
he
was
to
his
Disciples
.
But
it
may
be
objected
,
wee
are
exposed
to
many
uncertainties
Therefore
Christ
saith
,
rest
not
upon
things
present
,
here
you
are
in
Tents
,
but
you
shall
come
to
your
fathers
house
,
there
is
a
place
provided
for
you
,
betweene
which
and
this
there
is
as
much
difference
as
is
betweene
a
House
and
a
Tent
,
betweene
a
mans
owne
mansion
and
an
Inne
.
And
though
you
have
hard
entertainement
in
the
world
,
yet
you
shall
have
an
abiding
place
after
.
But
you
will
say
,
indeede
there
are
mansions
,
but
there
are
aboundance
to
receive
them
,
what
shall
we
doe
?
There
are
many
mansions
,
therefore
looke
as
there
are
many
there
are
many
mansions
.
But
how
shall
we
come
to
heaven
?
Saith
Christ
,
I
goe
to
prepare
a
place
for
you
;
as
if
he
should
say
,
all
But
when
Christ
is
taken
from
us
,
how
shall
wee
get
thither
.
Saith
he
,
I
will
come
,
and
bring
you
with
me
,
I
will
come
in
glory
mansions
in
my
fathers
house
,
never
doubt
how
these
things
shall
bee
done
,
I
will
doe
them
all
;
Thus
Christ
would
confirme
their
faith
,
there
is
the
greatest
happinesse
and
comfort
in
this
,
wherein
he
would
have
them
setled
;
this
should
stir
us
up
to
settle
our
hearts
,
this
way
;
But
the
time
is
past
,
this
shall
be
sufficient
for
this
time
.
FINIS
.
FAITHS
TRIUMPH
OVER
THE
GREATEST
TRYALLS
.
1
JOH.
5.
4.
This
is
the
victory
that
overcommeth
the
world
,
even
our
Faith
.
ROM.
8.
37.
Nay
,
in
all
these
things
wee
are
more
then
Conquerours
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
FAITHS
TRIVMPH
OVER
THE
GREATEST
TRYALLS
.
SERMON
XXXII
.
HEB.
11.
17.
By
faith
Abraham
when
he
was
tried
,
offered
up
his
sonne
Isaac
,
and
hee
that
had
received
the
promise
offered
up
his
onely
begotten
sonne
.
THis
Chapter
doth
speake
in
the
commendation
of
the
Faith
of
many
of
the
Patriarchs
,
and
Abraham
among
the
rest
is
brought
in
,
with
a
manifest
testimony
of
his
Faith
:
there
be
two
things
observable
,
which
Abrahams
faith
strengthened
him
to
act
,
one
was
to
give
up
his
Countrey
,
the
other
was
to
give
up
his
Sonne
:
to
give
up
his
Countrey
in
the
8.
verse
,
by
faith
Abraham
when
hee
was
called
of
God
,
to
goe
out
in
a
place
which
he
should
after
receive
for
an
inheritance
,
obeyed
,
and
hee
went
out
not
knowing
whether
hee
went
.
To
leave
our
friends
,
our
parents
,
to
take
our
journey
wee
know
not
whither
,
to
live
among
wee
know
not
whom
,
and
all
this
upon
a
bare
word
;
this
was
not
an
easie
thing
,
to
part
with
good
land
for
some
good
words
;
this
was
a
hard
matter
,
sence
derides
it
,
and
reason
contemnes
it
,
and
will
not
hearken
to
it
,
but
Faith
can
see
more
in
Gods
promise
,
then
sence
can
find
.
Abraham
will
leave
his
Countrey
,
when
God
calls
him
to
it
,
but
never
shall
lose
his
Inheritance
by
beleeving
and
obeying
:
no
man
did
ever
yet
hazard
his
estate
,
who
could
part
with
it
upon
obedient
tearmes
.
A
second
thing
that
hee
is
to
part
with
,
is
with
his
Sonne
,
his
hee
offered
up
his
sonne
;
Doth
hee
murmure
and
grumble
against
God
in
this
manner
;
Lord
why
dost
thou
single
out
this
delight
of
mine
?
why
dost
thou
seeme
to
envie
this
blessing
of
mine
?
No
hee
offered
up
his
Isaac
;
as
if
the
Text
had
expressed
Abrahams
language
thus
;
O
Lord
my
God
,
what
is
it
that
thou
callest
for
?
whom
is
it
that
thou
callest
for
?
is
it
for
my
only
sonne
Isaac
,
the
sonne
of
my
love
,
the
sonne
of
thy
promise
,
the
sonne
of
my
age
?
verely
Lord
thou
shalt
have
him
;
it
is
true
,
I
love
him
dearely
well
,
but
I
love
thee
better
;
I
got
him
by
beleeving
,
and
I
shall
never
lose
him
by
obeying
;
if
Isaac
were
a
thousand
sonnes
thou
shouldest
have
them
all
,
though
I
am
a
father
,
yet
Lord
thou
art
a
God
,
if
I
give
him
,
he
is
a
sacrifice
acceptable
,
and
though
I
kill
him
,
yet
thou
canst
quicken
him
and
raise
him
againe
;
I
shall
never
lose
my
Isaac
,
though
I
part
with
my
sonne
,
for
thou
hast
said
in
Isaac
shall
thy
seed
bee
called
.
Now
the
parts
of
these
words
are
two
;
First
,
we
have
Abrahams
great
tryall
.
Secondly
,
we
have
Abrahams
acquitment
.
First
his
tryall
,
Abraham
was
tried
when
hee
offered
up
his
sonne
.
Secondly
his
acquitment
,
by
Faith
Abraham
offered
up
his
sonne
.
In
the
former
we
may
observe
three
particulars
;
First
,
the
person
that
is
tryed
,
Abraham
.
Secondly
,
the
Person
that
tried
him
,
God
.
Thirdly
,
the
thing
wherein
hee
war
tried
,
it
was
no
ordinary
thing
,
it
was
to
part
with
a
part
of
himselfe
,
to
offer
up
his
deare
sonne
Isaac
.
In
the
latter
part
two
things
are
observable
;
First
,
his
quickening
up
himselfe
in
his
obedientiall
act
,
hee
offered
up
Isaac
,
saith
the
Text.
Secondly
,
the
powerfull
cause
which
did
inable
Abraham
to
so
difficult
a
worke
;
By
faith
Abraham
when
hee
was
tried
offered
up
his
sonne
,
and
hee
that
had
received
the
promise
offered
up
his
only
begotten
sonne
,
Now
I
cannot
handle
all
these
parts
by
severall
peeces
as
they
lye
,
therefore
I
will
deliver
to
you
the
juyce
and
substance
of
all
that
I
have
to
say
,
in
two
Propositions
,
there
might
bee
many
more
collected
from
these
words
,
but
I
will
speake
of
no
more
,
the
first
is
this
;
That
strong
and
great
tryals
may
befall
strong
and
great
Christians
.
The
second
Proposition
is
this
;
That
Faith
will
make
a
man
acquit
himselfe
in
great
tryals
.
Now
for
the
first
.
That
strong
and
great
tryalls
may
befall
strong
and
great
Christians
.
The
Text
cleares
it
in
Abraham
,
about
his
sonne
,
his
only
son
,
a
great
triall
,
there
are
ten
remarkable
steppes
in
this
triall
of
Abraham
in
offering
up
his
Sonne
.
First
,
had
it
beene
to
part
with
a
dutifull
servant
,
this
had
been
Againe
,
if
hee
had
beene
to
part
with
a
faithfull
friend
,
such
a
Againe
,
if
it
were
an
adopted
sonne
that
he
were
to
part
with
,
it
were
not
so
much
,
but
to
part
with
a
naturall
sonne
,
one
that
was
Againe
,
if
he
were
a
sonne
amongst
many
more
,
but
hee
must
part
with
his
only
sonne
,
his
only
sonne
Isaac
.
Againe
,
if
Abraham
had
beene
young
,
and
might
have
enjoyed
another
sonne
,
it
had
not
beene
so
much
,
but
he
is
the
only
sonne
Againe
,
if
it
were
the
sonne
of
his
old
age
,
if
it
had
beene
an
Againe
,
if
it
had
beene
a
sonne
wherein
wee
tooke
no
great
delight
,
that
his
affections
were
not
so
much
set
upon
,
it
had
not
Againe
,
if
it
were
but
only
to
part
from
him
,
to
have
him
takenaway
,
Againe
,
if
another
had
beene
to
doe
it
,
to
cut
his
sonne
in
peeces
,
Againe
,
it
had
not
beene
so
great
;
if
Abraham
had
beene
to
doe
In
these
many
particulars
we
may
see
the
greatnesse
of
Abrahams
triall
;
O
the
heighth
and
depth
,
and
bredth
of
this
triall
,
no
one
could
impose
such
a
triall
,
but
a
God
,
and
none
could
answer
such
a
triall
but
an
Abraham
.
Iob
may
come
in
as
another
instance
,
God
gives
Iob
this
testimony
,
None
like
him
in
the
earth
,
a
perfect
and
upright
man
,
and
one
that
feared
God
,
and
eschewed
evill
;
Hee
seemed
to
be
the
tallest
Cedar
,
and
yet
hee
had
the
sharpest
windes
,
his
eminencie
in
grace
,
would
not
deliver
him
from
trouble
,
hee
is
tried
many
wayes
,
in
the
losse
of
his
cattell
,
and
then
in
the
losse
of
his
servants
,
and
then
in
the
losse
of
his
children
,
and
in
the
losse
of
all
his
children
at
once
,
and
all
on
a
sudden
,
and
at
such
a
time
,
the
time
of
his
greatest
prosperitie
:
hee
is
tried
by
his
neere
friends
,
condemned
for
an
hypocrite
,
and
by
his
owne
wife
contemned
,
and
tempted
to
curse
God
;
and
he
was
tried
by
God
himselfe
,
Hee
wrote
bitter
things
against
him
,
and
fastened
his
arrowes
in
his
spirit
.
But
to
leave
these
instances
,
let
me
crave
leave
a
little
to
touch
upon
two
things
for
the
full
and
cleere
opening
of
this
point
.
First
,
I
will
shew
you
wherein
the
strength
of
a
tryall
may
consist
.
And
secondly
I
will
shew
you
,
why
God
is
pleased
to
lay
First
,
wherein
the
strength
of
a
triall
may
consist
,
and
I
will
observe
sixe
things
which
may
make
a
triall
great
;
First
,
one
is
the
goodnesse
,
and
kindnesse
of
the
agent
that
deales
with
us
,
when
any
neere
to
us
in
a
singular
relation
to
us
,
shall
seeme
to
turne
against
us
,
and
spoyle
us
,
and
persecute
us
,
when
a
deare
friend
shall
prove
a
bitter
enemy
;
O
this
is
a
heavy
triall
,
no
sword
cuts
so
sharpe
as
this
,
nothing
makes
a
greater
wound
then
this
;
when
God
himselfe
shall
seeme
to
reject
:
Hee
who
had
said
thus
much
,
I
will
be
a
God
to
Abraham
,
and
I
will
blesse
thee
,
and
multiply
thy
seed
,
and
yet
now
to
command
him
a
Duell
with
his
sonne
:
for
a
man
to
meet
with
a
condition
of
trouble
and
sorrow
,
when
he
expects
all
mercy
and
compassion
,
and
tendernesse
of
love
;
O
this
doth
cause
singular
sorrow
:
to
meete
with
waves
in
the
middest
of
the
Ocean
,
it
is
a
common
thing
,
but
to
thrust
the
ship
into
some
harbour
,
and
there
to
meet
shipwrack
,
O
this
is
very
much
:
for
a
Christian
to
find
scornes
,
and
hard
usage
from
the
world
,
this
is
but
an
ordinary
thing
;
but
when
he
lookes
up
to
heaven
,
&
receives
such
lookes
and
frownes
from
God
,
that
fetch
teares
from
his
eyes
,
and
from
his
heart
,
this
is
much
more
.
Secondly
,
the
strength
of
a
tryall
may
consist
in
the
neernesse
of
an
object
,
when
the
triall
is
not
that
which
rends
the
garment
,
but
O
Absalom
my
sonne
,
would
God
I
had
died
for
thee
.
O
Absalom
my
sonne
,
my
sonne
.
God
is
pleased
many
times
to
trie
his
servants
,
by
taking
away
the
delight
of
their
eyes
,
and
the
joy
of
their
heart
,
and
the
hope
of
their
lives
.
Thirdly
,
the
strength
of
a
triall
may
consist
in
the
neerenesse
of
a
comfort
,
a
triall
is
strongest
when
it
seemes
to
plucke
away
the
Fourthly
,
the
strength
of
a
triall
may
consist
in
the
suddennesse
Fifthly
,
the
strength
of
a
triall
is
in
the
successivenesse
of
a
triall
,
the
repetition
of
atriall
,
when
Iobs
messengers
come
with
newes
Thou
,
O
Lord
,
hast
set
mee
as
a
marke
,
saith
Iob
;
Why
a
marke
?
why
God
had
,
as
it
were
,
singled
him
a
man
for
sorrow
and
triall
,
one
arrow
had
no
sooner
lighted
on
him
,
but
another
comes
and
pierces
him
;
Now
this
doth
deeply
prove
our
patience
,
and
makes
us
sometime
wonder
,
that
the
Lord
should
give
us
no
rest
,
when
one
affliction
shall
succeed
another
,
without
any
Cordiall
;
when
the
handkerchiffe
shall
no
sooner
wipe
off
one
teare
,
but
presently
another
distills
downe
;
Herein
is
a
great
strength
of
triall
,
the
heart
is
wonderfully
cast
downe
.
Sixtly
,
the
strength
of
a
triall
may
consist
in
the
strangenesse
But
I
proceed
to
the
next
question
.
Why
the
Lord
doth
impose
great
trials
upon
great
Christians
,
First
,
great
grace
will
be
obscure
,
and
will
scarse
shew
it selfe
,
unlesse
there
bee
great
trialls
;
and
therefore
S.
Paul
when
hee
was
lift
up
to
the
third
heavens
,
lest
hee
should
be
exalted
above
measure
,
there
was
given
him
a
thorne
in
the
flesh
,
hee
is
beaten
downe
with
temptation
,
that
the
grace
of
God
might
the
more
appeare
.
God
doth
hereby
prevent
our
fall
,
and
doth
hold
great
grace
in
great
conflicts
,
that
the
soule
might
have
little
leasure
to
admire
its
owne
fulnesse
.
Secondly
,
great
trialls
for
great
Christians
,
because
who
is
more
able
to
susteine
great
trialls
then
great
Christians
?
God
is
Iob
,
though
thou
dost
kill
mee
,
yet
will
I
trust
in
thee
;
hee
will
bee
able
to
goe
through
many
sad
nights
,
and
great
trialls
,
his
faith
will
make
him
conquer
all
.
I
come
to
the
second
point
,
and
that
is
this
,
that
Faith
will
make
a
man
acquit
himselfe
in
great
Trialls
.
Though
Abraham
is
put
upon
it
,
in
a
great
triall
,
in
offering
up
his
sonne
,
yet
by
faith
Abraham
acquits
himselfe
,
and
offers
up
his
beloved
sonne
.
The
meaning
of
the
proposition
is
this
,
that
faith
will
inable
a
man
to
give
backe
his
dearest
comfort
againe
to
God
,
though
Isaac
lie
in
Abrahams
bosome
,
though
Isaac
lie
at
Abrahams
heart
,
yet
Abrahams
faith
upon
Gods
call
will
take
him
thence
,
and
present
him
to
that
God
who
gave
him
.
Faith
makes
a
man
resigne
up
willingly
unto
God
his
dearest
comfort
,
as
Iob
did
;
The
Lord
hath
given
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
.
Beloved
,
remember
this
,
faith
can
take
a
mercy
and
be
thankfull
,
and
faith
can
part
with
a
mercy
and
be
content
.
Paul
hee
had
learned
how
to
abound
,
and
how
to
be
in
want
;
and
this
lesson
was
the
lesson
of
faith
:
faith
makes
a
Christian
take
from
Christ
,
what
it
injoyes
,
like
one
of
the
blessed
Martyrs
,
his
condition
was
,
if
God
gave
him
any
mercy
,
he
was
chearfull
;
if
the
Lord
take
away
any
mercy
,
hee
sets
downe
with
contentment
,
quieting
his
soule
in
patience
,
if
God
give
him
any
mercy
,
he
was
not
swolne
with
pride
;
if
God
take
away
any
mercy
,
he
was
not
cast
downe
with
sorrow
.
Dost
thou
remember
mee
,
O
Lord
?
saith
faith
:
Lord
I
am
unworthy
the
least
of
all
thy
mercies
and
goodnesse
.
Lord
dost
thou
call
for
this
blessing
back
againe
?
why
here
it
is
Lord
,
doe
what
thou
pleasest
;
like
an
honest
debtor
,
saith
he
,
if
you
can
spare
me
a
little
,
I
will
thanke
you
,
but
if
you
will
have
it
,
here
it
is
;
as
the
blessing
is
a
gift
of
Gods
kindnesse
,
so
neither
doth
faith
account
of
any
mercy
,
but
a
borrowed
,
a
lent
good
which
God
may
require
when
he
pleases
.
There
is
a
double
acquitting
of
our selves
,
one
is
a
necessary
acquitting
,
and
the
other
is
a
pious
,
and
Christian
acquitting
:
there
is
this
difference
betweene
a
godly
man
,
and
another
,
when
God
calls
for
any
one
of
thy
comforts
,
it
must
be
restored
,
God
is
the
Lord
of
life
,
and
whether
we
are
willing
or
not
,
when
he
calls
,
the
comfort
and
we
must
part
,
and
in
this
respect
a
man
who
wants
a
lively
faith
,
may
acquit
himselfe
in
a
triall
,
when
hee
sees
that
floods
of
teares
will
not
help
him
,
specially
when
he
sees
it
is
past
recovery
,
he
resignes
up
a
comfort
,
when
he
can
keepe
it
no
longer
,
hee
will
part
with
a
blessing
when
hee
cannot
avoid
i●…
.
But
then
there
is
a
pious
acquitting
of
our selves
,
when
God
calls
for
a
comfort
backe
,
the
hand
of
Faith
presents
the
comfort
to
God
againe
,
when
God
calls
for
Isaac
,
Abraham
presently
resignes
up
his
beloved
Sonne
againe
,
upon
this
ground
;
God
is
the
Lord
who
gave
him
,
and
now
the
Lord
calls
for
him
backe
againe
;
I
and
the
Lord
shall
have
him
;
thus
Faith
acquits
the
soule
in
great
triall
,
and
joynes
with
God
against
all
our
owne
contentments
,
to
set
downe
with
much
patience
in
great
losses
,
to
submit
to
Gods
call
,
and
Gods
appointment
.
Now
the
reasons
why
Faith
can
acquit
a
man
in
great
trialls
Secondly
,
Faith
can
give
God
the
glory
of
all
outward
comforts
,
this
is
a
great
occasion
of
stilling
our
soules
,
to
find
out
renders
unto
God
,
the
things
that
are
Gods
.
Thirdly
,
Faith
can
make
the
soule
acquit
it selfe
in
great
trials
,
because
faith
findes
no
losse
by
obedienciall
submission
,
for
all
the
Father
of
mercy
,
and
God
of
all
consolation
.
Thus
we
see
Abraham
being
put
to
it
about
his
only
sonne
,
he
gives
up
his
child
,
his
Isaac
,
and
God
bestowes
Isaac
upon
Abraham
againe
;
nay
,
a
further
degree
of
blessing
confirmed
with
an
oath
;
In
blessing
,
I
will
blesse
thee
;
and
in
multiplying
,
I
will
multiply
thee
,
and
will
multiply
thy
seed
as
the
stars
of
heaven
;
This
is
ever
true
;
faith
makes
a
man
give
back
a
blessing
with
this
conclusion
,
either
God
will
continue
the
comfort
to
a
person
,
or
else
he
wil
give
him
more
,
or
a
better
for
it
.
Fourthly
,
a
fourth
reason
why
Faith
can
make
a
man
acquit
A
fift
reason
why
Faith
makes
a
man
acquit
himselfe
in
great
troubles
,
because
Faith
knowes
upon
what
tearmes
wee
possesse
all
they
doe
take
to
themselves
wings
,
they
skippe
away
,
honour
is
soone
gone
,
riches
are
soone
gone
,
the
life
of
man
is
soone
gone
,
the
life
of
man
is
but
a
breath
,
a
vapour
which
is
presently
consumed
,
but
a
glasse
of
a
brittle
substance
,
all
our
comforts
are
of
a
changeable
nature
;
that
whereon
wee
set
our
affection
,
is
taken
from
us
in
a
moment
.
Thus
I
have
opened
these
two
points
,
now
give
mee
leave
to
make
some
use
;
I
will
spare
to
speake
to
you
of
the
occasion
of
our
meeting
together
,
for
Funerall
Sermons
are
not
for
the
advantage
of
the
dead
,
but
for
the
instruction
of
the
living
:
there
are
two
Uses
that
I
will
make
of
those
two
propositions
;
I
know
many
more
may
be
produced
,
but
I
consider
the
time
.
The
first
Use
is
this
;
Since
great
tryalls
may
befall
great
Christians
,
First
,
our
outward
condition
is
but
a
shadow
,
it
hath
a
naturall
Man
is
borne
unto
trouble
,
saith
Iob
,
as
the
sparkes
flie
upward
;
as
if
trouble
were
his
naturall
spheare
wherein
he
is
to
move
.
Thou
canst
not
assure
thy selfe
of
life
,
no
not
a
moment
;
nor
of
any
of
these
outward
comforts
,
neither
canst
thou
promise
thy selfe
securitie
in
any
state
or
condition
,
though
thou
maist
get
assurance
that
God
will
save
thee
,
yet
thou
canst
never
get
assurance
,
that
God
will
never
trie
thee
;
wee
see
that
Death
enters
into
many
houses
of
this
Citie
at
this
time
,
in
one
house
,
one
hath
lost
a
Father
;
another
hath
lost
a
Wife
,
another
hath
lost
a
Husband
,
another
hath
lost
a
Child
,
another
is
in
sorrow
for
the
losse
of
a
deare
friend
;
and
therefore
wee
should
provide
for
a
change
,
because
the
next
commission
of
Death
,
may
enter
into
our
houses
;
it
is
our
sinnes
that
puts
our
lives
upon
these
conditions
;
our
sinnes
doe
alwayes
leave
something
contrary
to
our
comforts
,
to
alter
and
change
our
present
condition
,
Death
takes
away
our
life
,
and
plucks
away
our
comfort
,
and
dis-inherits
us
of
all
▪
these
outward
things
;
how
soone
doth
Death
lay
honour
in
the
dust
?
how
soone
is
beautie
ecclipsed
by
deformitie
?
our
strength
laid
down
by
weaknesse
?
our
health
overcome
by
sicknesse
,
our
life
overtaken
by
Death
;
all
these
may
ecclipse
our
comforts
,
these
cloudes
may
soone
darken
our
sunne
;
one
thing
or
other
every
moment
is
ready
to
put
out
our
candle
,
to
darken
our
day
,
to
cease
our
life
;
alas
what
is
life
but
a
shadow
?
What
is
honour
but
a
blast
?
what
are
the
things
we
doe
so
much
pride
our selves
in
?
they
are
but
as
Ionahs
Gourd
,
which
perisheth
in
a
moment
,
and
many
times
the
cause
of
our
sorrow
and
affliction
;
the
losse
of
them
a
greater
griefe
then
the
want
of
them
,
this
staffe
on
which
we
leane
will
soone
bee
broken
;
a
Ship
may
last
for
a
while
,
but
shee
will
sinke
at
the
last
.
What
is
the
Wise
mans
verdict
of
all
things
under
the
Sunne
?
hee
concludes
they
are
all
vanity
;
that
is
not
enough
,
they
are
nothing
but
vanity
;
that
is
not
enough
neither
,
they
are
nothing
but
vanity
,
and
vexation
of
spirit
,
things
lesse
then
nothing
:
then
how
little
is
it
that
wee
are
to
expect
from
them
?
we
should
provide
for
a
change
;
not
onely
our
outward
condition
is
thus
changeable
,
but
our
inward
condition
too
;
our
spirituall
comfor
is
changeable
,
though
there
is
stability
in
the
maine
,
yet
a
Christian
meetes
with
many
intermissions
.
Beloved
,
if
our
condition
were
not
changeable
,
I
would
hold
my
tongue
from
exhorting
you
to
provide
for
a
change
.
Secondly
,
as
our
our
outward
condition
is
cast
upon
many
Wee
may
observe
two
sorts
of
persons
in
the
world
,
some
are
insensible
persons
,
who
are
like
the
Rocke
that
nothing
can
breake
Secondly
,
there
is
another
sort
of
persons
,
who
are
sensible
It
is
the
Lord
,
let
him
doe
what
seemes
good
unto
him
.
God
doth
not
deprive
me
of
such
a
comfort
,
but
hee
sees
it
best
for
me
.
Beloved
,
it
were
good
to
learne
this
lesson
,
it
will
cost
thee
something
in
a
neere
tryall
,
to
acquit
thy selfe
by
faith
,
to
acquit
God
,
and
to
submit
to
his
chastisement
,
to
kisse
the
rodde
,
to
judge
the
sinne
,
to
bend
the
soule
,
to
better
the
life
,
this
were
an
excellent
lesson
to
learne
in
all
our
tryalls
and
afflictions
.
Secondly
,
if
great
tryalls
may
befall
great
Christians
,
and
There
be
foure
vertues
and
speciall
effects
that
faith
workes
in
the
soule
,
which
will
inable
us
to
goe
through
great
tryalls
,
and
therefore
wee
should
labour
to
get
this
grace
of
faith
into
our
soules
.
First
,
faith
gets
assurance
;
Secondly
,
breeds
submittance
;
Thirdly
,
dependance
;
and
lastly
,
conveyance
.
First
,
faith
gets
assurance
,
it
can
eye
God
as
our
God
,
though
Secondly
,
submittance
is
another
effect
of
faith
,
which
faith
it
is
the
Lord
saith
Ely
:
1
Sam.
3.
let
him
doe
what
seemes
good
unto
him
;
and
in
the
39.
Psalme
,
saith
David
,
I
was
dumbe
,
and
opened
not
my
mouth
,
because
the
Lord
did
it
.
Observe
this
,
unbeliefe
makes
a
man
dumbe
,
and
faith
made
David
dumbe
.
Zachary
,
because
he
beleeved
not
the
word
that
the
Angell
spake
,
hee
was
dumbe
;
and
David
because
he
beleeved
the
word
of
the
Lord
,
he
was
dumbe
,
unbeleefe
procures
dumbnesse
,
as
a
judgement
from
God
,
but
faith
makes
a
Christian
dumbe
from
complaining
,
it
quiets
the
soule
in
silence
from
murmuring
against
God
,
it
doth
not
make
a
person
dumbe
,
as
not
to
pray
,
and
to
praise
God
,
but
dumbe
in
complaint
.
Good
is
the
word
of
the
Lord
,
saith
Faith
.
A
third
effect
of
Faith
is
dependance
,
it
will
make
a
man
trust
God
in
frowning
dayes
,
though
hee
kill
me
,
yet
will
I
trust
in
him
,
saith
Faith
:
we
can
never
lose
any
outward
comfort
,
but
Faith
can
find
a
better
in
God
,
though
an
outward
losse
may
come
,
yet
Faith
can
make
it
up
in
God
,
in
the
want
of
an
outward
comfort
it
will
trust
God
;
Lord
what
waite
I
for
,
saith
David
,
truly
my
hope
is
in
thee
.
Though
the
Christian
estate
may
be
at
some
time
monefull
,
yet
at
no
time
it
is
hopelesse
.
A
fourth
effect
,
that
Faith
workes
is
conveyance
,
it
can
convey
something
to
inable
the
soule
to
beare
it
up
in
all
tryalls
:
as
Faith
is
an
active
grace
to
inable
the
soule
to
the
performance
of
duty
;
so
Faith
is
a
passive
grace
to
strengthen
the
soule
to
suffer
and
beare
affliction
,
To
yo●…
,
saith
the
Apostle
,
it
is
given
not
onely
to
beleeve
,
but
also
to
suffer
for
his
Name
.
Faith
will
call
in
strength
enough
to
beare
affliction
:
wee
see
many
times
a
poore
Christian
by
the
strength
of
faith
is
able
to
beare
a
great
losse
,
and
undergoe
a
great
tryall
.
God
is
pleased
to
exercise
a
Christian
with
great
affliction
,
but
Faith
carries
the
soule
along
through
all
:
remember
this
,
Faith
beares
Gods
tryalls
▪
with
Gods
strength
,
there
is
a
power
in
Faith
which
exceeds
all
outward
crosses
and
losses
;
Faith
drawes
strength
from
th●…●…mise
,
for
there
is
no
crosse
nor
affliction
,
but
Faith
can
find
a
support
in
the
promise
of
deliverance
.
Faith
makes
a
man
see
the
affliction
,
as
it
were
,
come
out
of
the
hand
of
the
Lord
,
out
of
the
hand
of
Mercy
;
Faith
can
convey
comfort
to
the
soule
in
affliction
,
by
making
it
see
the
chastisement
delivered
from
the
hand
of
a
wise
and
loving
Father
,
that
our
chastisement
is
for
our
profit
,
for
our
future
advantage
,
and
that
this
is
sent
for
our
personall
good
:
if
thou
couldest
get
but
a
sensible
denyall
of
thy selfe
,
and
by
faith
see
all
things
measured
out
by
the
Lord
:
this
would
make
us
with
patience
,
take
from
God
what
hee
imposes
upon
us
;
Faith
will
make
a
man
conquer
himselfe
,
it
will
silence
all
murmuring
,
and
make
the
Soule
beare
its
crosse
with
patience
.
FINIS
.
PEACE
IN
DEATH
;
OR
,
THE
QUIET
END
OF
THE
RIGHTEOVS
.
PSAL.
37.
37.
Marke
the
perfect
man
,
and
behold
the
upright
:
for
the
end
of
that
man
is
peace
.
NUMB.
23.
10.
Let
me
die
the
death
of
the
righteous
,
and
let
my
last
end
be
like
his
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
PEACE
IN
DEATH
;
OR
,
THE
QVIET
END
OF
THE
RIGHTEOVS
.
SERMON
XXXIV
.
LUKE
2.
29.
Lord
now
lettest
thou
thy
servant
depart
in
peace
,
according
to
thy
Word
.
IN
the
Text
it selfe
(
to
let
passe
other
things
)
you
have
.
First
a
Request
:
and
secondly
a
Reason
upon
which
the
Request
is
grounded
.
Of
each
of
these
in
order
;
and
first
of
the
first
.
The
Request
.
The
summe
whereof
is
,
That
he
may
die
.
Where
is
considerable
.
First
,
the
disposition
of
the
servants
of
God
,
in
respect
of
death
,
viz.
-
1.
A
desire
and
longing
after
it
.
-
2.
A
care
to
be
alwayes
ready
for
it
.
Secondly
,
the
warrant
or
guide
of
that
desire
,
[
according
to
thy
Word
.
]
Thirdly
,
the
nature
and
qualitie
of
the
death
of
the
Righteous
[
ade●…e
in
peace
.
]
Of
each
of
these
apart
.
The
point
that
ariseth
from
the
first
branch
of
the
first
gene●…all
part
(
viz.
the
desire
and
longing
of
the
Saints
for
their
day
of
death
)
is
this
,
that
The
servants
of
God
have
in
them
a
contented
,
comfortable
,
and
willing
The
rise
of
this
Observation
is
obvious
enough
:
one
spirit
workes
in
all
Gods
servants
,
and
brings
forth
like
effects
,
though
not
alwayes
in
the
same
measure
,
that
therefore
which
is
true
in
Simeon
(
which
the
very
first
view
of
the
words
import
)
that
the
comming
of
Death
was
expected
,
and
desired
by
him
,
is
in
some
degree
verefied
sooner
or
later
in
all
that
are
the
Lords
.
Hereunto
agrees
that
of
Saint
Paul
;
I
desire
(
saith
hee
)
to
bee
dissolved
,
&c.
[
a
](A13752-e125130-b)
a
Phil.
1.
●…3
.
And
hee
averres
the
same
of
all
true
beleevers
,
viz.
that
they
groane
earnestly
,
desiring
to
be
cloathed
upon
with
their
house
which
is
from
Heaven
,
and
that
they
are
willing
rather
to
bee
absent
from
the
body
,
and
to
be
present
with
the
Lord
.
[
b
](A13752-e125170-b)
b
2
Cor.
5.
8
,
&c.
The
ground
of
the
desire
of
death
in
the
Saints
.
The
foundation
of
this
desire
,
is
the
knowledge
and
right
understanding
of
the
truth
of
that
speech
of
Solomon
,
to
wit
,
that
the
day
of
death
is
better
,
then
the
day
of
a
mans
birth
.
[
c
](A13752-e125210-b)
c
Eccles.
7.
1.
They
have
learned
to
know
that
the
day
of
death
to
Gods
servants
,
is
the
day
of
freedome
from
all
miseries
,
and
of
entrance
into
eternall
happinesse
.
The
miseries
of
this
life
which
even
the
best
are
subject
unto
,
are
many
,
Losse
of
goods
,
losse
of
credit
,
losse
of
friends
,
aches
,
paines
,
diseases
,
fevers
,
consumptions
,
&c.
bondage
under
originall
corruption
,
and
the
fruits
thereof
,
as
unbeliefe
,
pride
of
heart
,
ignorance
,
covetousnesse
,
distrustfulnesse
,
hatred
,
lust
,
&c.
the
buffetings
and
temptations
of
Sathan
,
societie
with
the
wicked
:
all
these
miseries
,
even
the
Holiest
and
dearest
servants
of
God
are
exercised
with
,
and
divers
of
these
doe
make
them
many
times
mourne
exceedingly
,
and
to
cry
one
while
,
O
wretched
man
that
I
am
,
[
d
](A13752-e125240-b)
d
Rom.
7.
24.
and
to
groane
out
another
while
;
Woe
is
mee
that
I
am
constrained
to
live
in
Mesech
,
and
to
have
my
habitation
in
the
tents
of
Kedar
:
[
e
](A13752-e125260-b)
e
Psal.
120.
5.
of
all
these
miseries
Death
is
the
end
to
Gods
servants
.
And
so
also
it
is
an
entrance
into
happinesse
:
for
albeit
their
bodyes
rot
in
the
Grave
,
and
bee
laid
up
in
the
Earth
,
as
in
Gods
store-house
untill
the
last
day
,
yet
the
soule
forthwith
even
in
an
instant
,
comes
into
the
presence
of
the
ever-living
God
,
of
Christ
,
and
of
all
the
Angels
,
and
Saints
in
Heaven
,
the
spirits
of
just
men
made
perfect
,
to
Abrahams
bosome
,
to
bee
with
Christ
[
f
](A13752-e125300-b)
f
Philip.
1.
23.
.
&
quanta
haec
felicitas
?
What
greater
happinesse
?
It
was
much
that
Moses
obtained
to
see
the
back-parts
of
God
,
[
g
](A13752-e125340-b)
g
Exod.
34.
23
but
how
much
greater
favour
is
it
to
see
him
face
to
face
,
to
have
eternall
fellowship
with
God
the
Father
,
with
Christ
the
Redeemer
,
with
the
Holy
Ghost
the
sanctifier
?
The
knowledge
of
this
benefit
of
Death
,
makes
the
face
of
it
comfortable
to
Gods
servants
,
and
causes
them
to
strive
with
their
owne
naturall
weaknesse
,
that
so
they
may
even
long
for
their
day
of
dissolution
.
But
now
against
this
point
divers
Objections
may
be
alledged
.
Death
is
the
wages
of
sinne
[
h
](A13752-e125400-b)
h
Rom.
6.
23.
.
And
else-where
hee
stiles
it
Christs
enemie
,
the
last
enemie
that
hee
shall
subdue
is
Death
[
i
](A13752-e125420-b)
i
1
Cor.
15.
26
.
How
should
not
death
then
be
rather
a
day
of
misery
to
bee
trembled
at
,
then
a
day
of
happinesse
to
bee
longed
for
?
To
this
I
answer
,
that
wee
are
to
distinguish
touching
Death
,
Death
is
the
wages
of
sinne
,
and
the
very
suburbs
and
the
gates
of
hell
.
But
in
the
second
taking
of
Death
,
it
ceases
to
be
a
plague
,
and
becomes
a
blessing
,
inasmuch
as
it
is
even
a
doore
opening
out
of
this
world
into
Heaven
.
Now
the
godly
looke
not
upon
Death
simply
,
but
upon
Death
whose
sting
and
venome
is
plucked
out
by
Jesus
Christ
,
and
so
it
is
exceeding
comfortable
.
But
then
secondly
it
is
objected
,
that
wee
reade
of
many
that
David
,
Returne
,
O
Lord
,
saith
he
,
and
deliver
my
soule
;
oh
spare
mee
for
thy
mercyes
sake
,
for
in
death
there
is
no
remembrance
of
thee
[
k
](A13752-e125520-b)
k
Psal.
6.
4
,
5.
.
Secondly
,
Hezekiah
when
the
message
of
death
was
brought
to
him
[
l
](A13752-e125540-b)
l
Esay
38.
3.
.
Thirdly
,
Christ
himselfe
;
Father
,
if
it
bee
possible
,
let
this
cup
passe
from
me
[
m
](A13752-e125560-b)
m
Ma●…h
.
26.
39
.
To
all
these
I
answer
,
first
touching
Da●…d
,
that
when
he
composed
not
feare
,
though
hee
walked
through
the
valley
of
the
shadow
of
Death
[
n
](A13752-e125620-b)
n
Psal.
23.
4.
And
the
like
I
say
touching
Hezekiah
,
that
his
prayer
proceeded
not
from
any
desperate
feare
of
Death
,
but
first
that
he
might
doe
more
service
to
God
in
his
Kingdome
.
And
with
such
a
kind
of
thought
was
Saint
Pauls
desire
of
dissolution
mingled
[
o
](A13752-e125650-b)
o
Phil.
〈◊〉
.
23
,
24.
.
Secondly
,
hee
prayed
against
Death
then
,
because
he
knew
▪
that
his
death
then
would
be
a
great
cause
of
rejoycing
to
evill
men
,
to
whom
his
reformation
in
the
State
was
unpleas●…ng
.
Thirdly
,
because
hee
wanted
issue
,
God
had
promised
before
to
David
,
that
there
should
not
faile
a
man
of
his
seed
to
sit
upon
the
throne
of
Israel
,
so
that
his
children
did
take
heed
〈◊〉
their
wayes
[
p
](A13752-e125680-b)
p
〈◊〉
King
.
8.
25
.
Now
,
it
was
a
great
discomfort
to
him
to
die
childlesse
,
for
then
he
,
and
others
might
have
thought
,
that
he
was
but
an
Hypocrite
,
inasmuch
as
God
had
promised
issue
to
all
those
Kings
that
feared
him
,
and
for
this
cause
God
heard
his
prayer
,
and
after
two
yeares
gave
him
a
sonne
,
Ma●…asseh
by
name
.
And
so
I
say
the
same
touching
our
Saviour
Christ
,
that
hee
prayed
not
against
Death
,
as
it
is
the
separation
betwixt
Body
and
Soule
,
as
appeares
by
what
the
Apostle
saith
,
that
hee
was
heard
,
in
that
hee
feared
[
q
](A13752-e125710-b)
q
Heb.
7.
5.
,
for
hee
stood
in
our
roome
,
and
became
a
Curse
for
us
,
it
was
the
Curse
of
the
Law
which
went
with
Death
,
and
the
unspeakable
wrath
and
indignation
of
God
which
hee
feared
,
and
from
this
according
to
his
prayer
,
he
was
delivered
.
But
thirdly
wee
see
in
most
good
men
a
feare
of
Death
,
and
a
I
answer
,
that
there
are
two
things
to
bee
considered
in
every
the
spirit
is
willing
,
but
the
flesh
is
weake
[
r
](A13752-e125790-b)
r
Mat
26.
41.
.
And
as
in
all
other
good
purposes
there
is
a
combat
betwixt
the
flesh
and
the
spirit
;
so
is
there
in
this
,
betwixt
the
feare
of
Death
,
and
the
desire
of
Death
;
sometime
the
one
prevailes
,
and
sometimes
the
other
,
but
yet
alwayes
at
last
the
desire
of
Death
doth
get
the
victory
.
Carnall
respects
doe
often
prevaile
farre
with
the
best
,
care
of
wife
,
children
,
and
the
like
.
Th●…se
are
their
infirmities
,
but
as
other
infirmities
die
in
them
by
degrees
,
so
these
also
at
last
are
subdued
,
and
the
servants
of
God
seeing
clearely
the
happinesse
into
which
their
Death
in
Christ
shall
enter
them
,
doe
even
sigh
,
desiring
to
bee
clothed
upon
with
their
house
which
is
from
Heaven
[
s
](A13752-e125810-b)
s
2
●…or
.
5
:
2.
.
Here
then
is
a
good
Marke
by
which
we
may
know
our selves
If
these
thoughts
which
I
have
now
named
bee
strangers
to
thy
heart
,
and
thou
dost
not
love
to
trouble
thy selfe
to
studie
about
Death
,
it
is
an
evill
signe
.
The
servants
of
God
are
not
wont
to
be
so
secure
in
matters
of
this
qualitie
.
And
thus
much
for
the
first
particular
,
in
the
first
generall
part
,
the
desire
in
the
godly
of
death
:
the
second
is
their
care
for
it
:
the
point
thence
is
,
that
It
is
the
care
of
Gods
servants
to
bee
alwayes
so
prepared
for
death
,
as
at
So
much
may
easily
be
gathered
out
of
Simeons
words
here
(
Nunc
dimittis
.
)
Now
let
thy
servant
depart
,
He
did
not
(
as
it
were
)
take
a
day
over
,
in
which
,
and
against
which
to
be
provided
,
as
though
he
should
have
said
,
Lord
,
now
will
I
settle
my selfe
to
make
provision
for
my
last
end
,
but
even
now
,
Lord
,
at
this
very
instant
;
if
thou
wilt
;
Death
hath
beene
my
ordinary
meditation
,
and
if
thou
wilt
now
call
me
home
to
thee
,
I
am
ready
to
depart
.
As
in
the
former
point
I
shewed
you
how
Saint
Pauls
longing
agreed
with
Simeons
,
Oh
let
thy
servant
depart
,
saith
Simeon
;
I
desire
to
bee
dissolved
(
saith
Paul
.
)
So
here
I
will
shew
you
,
that
there
was
the
same
care
in
respect
of
Death
,
in
Saint
Paul
,
as
in
Simeon
.
Now
,
if
thou
wilt
(
saith
Simeon
;
)
I
am
now
ready
to
bee
offered
(
saith
Saint
Paul
[
t
](A13752-e126040-b)
t
2
Tim.
4.
6.
.
And
else-where
,
I
die
daily
[
u
](A13752-e126060-b)
u
1
Cor.
15.
3●…
.
.
I
am
ever
thinking
upon
death
,
and
daily
making
provision
for
my
end
.
This
was
holy
Iobs
mind
;
All
the
dayes
of
my
appointed
time
will
I
waite
till
my
change
come
[
x
](A13752-e126090-b)
x
Iob
14.
14.
;
there
was
a
continuall
expectation
.
So
teach
us
to
number
our
dayes
,
prayeth
Moses
,
that
wee
may
apply
our
hearts
to
wisedome
[
y
](A13752-e126120-b)
y
Psal.
90.
12
.
And
what
wisedome
did
hee
wish
,
hee
might
apply
his
heart
unto
?
but
this
a
,
holy
care
to
make
provision
for
another
world
,
seeing
in
this
there
was
no
continuance
?
The
same
in
effect
,
the
Authour
to
the
Hebrewes
professeth
touching
himselfe
,
and
those
that
were
like
to
him
;
that
they
had
here
no
continuing
Citie
,
but
did
seeke
one
to
come
[
z
](A13752-e126150-b)
z
Heb.
13.
14
.
Wee
know
(
saith
he
)
here
is
no
abiding
,
wee
dwell
in
tents
which
must
remove
,
in
houses
of
clay
,
which
will
be
broken
,
therefore
wee
desire
to
bee
ever
ready
for
that
place
,
which
is
of
more
perpetuitie
:
And
so
much
may
bee
gathered
from
that
which
is
upon
record
concerning
Ioseph
of
Arimathea
,
he
did
not
onely
make
ready
his
Tombe
in
his
life-time
,
but
in
his
garden
,
his
place
of
solace
and
delight
:
and
how
could
so
good
a
man
,
so
often
thinke
on
death
,
without
labouring
and
caring
to
be
ever
provided
for
the
same
;
and
therefore
our
Saviour
Christ
compares
his
faithfull
servants
unto
those
which
daily
wait
for
their
Masters
comming
[
a
](A13752-e126200-b)
a
Luk.
12.
36.
.
Now
the
reason
which
so
much
prevailes
with
the
godly
in
Morte
nihil
certius
,
As
sure
as
Death
,
is
an
ordinary
Proverbe
;
What
man
is
hee
that
liveth
,
and
shall
not
see
death
?
(
saith
the
Psalmist
[
b
](A13752-e126250-b)
b
Psal.
89
48.
.
)
That
all
must
die
,
it
is
Heavens
decree
,
and
cannot
be
revoked
.
The
thing
it selfe
,
we
see
is
most
certaine
:
yet
for
some
circumstances
most
uncertaine
:
for
first
,
Tempus
est
incertum
,
No
man
knowes
when
he
shall
die
,
in
the
night
,
or
in
the
day
;
in
Winter
,
or
in
Summer
;
in
youth
,
or
in
his
latter
age
.
Secondly
,
Locus
est
incertus
,
None
know
where
they
shall
die
,
whether
at
home
,
or
abroad
;
in
his
bed
,
or
in
the
field
;
who
knowes
but
that
he
may
die
in
the
Church
of
God
,
even
while
he
is
asleepe
at
the
Word
?
Thirdly
,
Mortis
genus
est
incertum
:
No
man
can
determine
how
hee
shall
die
,
whether
suddenly
,
or
by
a
lingring
sicknesse
;
whether
violently
,
or
by
a
naturall
course
.
These
things
the
servants
of
God
know
full
well
,
and
seriously
weigh
the
same
,
and
that
makes
them
to
make
conscience
of
continuall
preparation
,
that
whensoever
,
or
wheresoever
,
or
howsoever
they
die
,
they
may
with
comfort
commend
their
soules
into
the
hand
of
God
,
as
into
the
hand
of
a
faithfull
Creatour
[
c
](A13752-e126330-b)
c
1
Pet.
4.
19.
.
Secondly
,
they
know
the
miserie
of
being
taken
by
Death
unprepared
:
[
d
](A13752-e126370-b)
d
2
Sam
4
,
5
,
6
;
or
as
Iobs
children
,
while
they
are
feasting
[
e
](A13752-e126390-b)
e
Job
1.
19.
;
or
that
a
man
like
the
rich
man
in
the
Gospell
,
should
have
his
breath
taken
from
him
at
the
very
instant
,
having
made
no
provision
for
another
world
,
what
hope
can
there
be
that
such
a
one
should
be
saved
?
They
know
thirdly
,
that
the
time
of
sicknesse
is
the
most
unfit
nunquam
sera
,
yet
sera
poenitentia
est
rarò
vera
.
Though
I
say
,
true
repentance
bee
never
to
late
,
yet
late
repentance
is
seldome
true
;
when
men
leave
their
sinnes
,
because
they
can
continue
to
practise
them
no
longer
,
what
thankes
have
they
,
or
what
can
that
repentance
be
?
These
things
worke
with
Gods
servants
,
to
studie
to
be
ever
ready
for
the
Lord
,
not
to
delay
preparation
,
but
to
seeke
continually
to
be
provided
.
My
Exhortation
hence
shall
begin
with
that
speech
of
Moses
,
Oh
that
men
would
be
wise
to
understand
this
,
and
that
they
would
consider
their
later
end
[
f
](A13752-e126500-b)
f
Deut.
32.
29.
.
I
would
there
were
a
heart
in
us
to
entertaine
this
doctrine
in
our
best
thoughts
.
I
remember
the
Complaint
of
old
,
that
men
had
made
a
Covenant
with
Death
,
and
were
at
agreement
with
Hell
[
g
](A13752-e126520-b)
g
Esay
28.
15.
.
Death
indeed
will
make
truce
with
no
man
;
but
here
is
the
meaning
,
Evill
men
perswade
themselves
,
that
they
are
in
no
danger
of
hell
,
or
of
the
grave
.
Death
will
not
come
yet
thinketh
the
oldest
man
:
and
when
it
comes
,
I
hope
I
shall
doe
well
enough
,
thinketh
the
most
godlesse
man
.
Thus
men
couzen
themselves
with
their
owne
fancies
,
and
so
Death
steales
upon
them
at
unawares
,
and
becomes
Gods
Sergeant
to
arrest
them
,
and
to
carry
them
away
to
eternall
condemnation
.
Who
amongst
us
is
able
to
say
truly
,
and
upon
good
ground
,
as
Simeon
,
Now
Lord
,
if
thou
wilt
now
command
Death
to
seize
upon
mee
,
welcome
shall
it
be
unto
me
,
I
am
even
now
ready
to
receive
it
?
How
many
are
there
that
are
extraordinary
ignorant
in
the
meanes
how
to
escape
the
sting
of
Death
?
How
many
extreamly
secure
,
that
never
in
their
lives
,
yet
thought
earnestly
upon
this
,
how
they
may
die
with
comfort
,
and
end
their
dayes
in
peace
?
How
many
prophane
ones
,
that
set
light
by
Death
,
being
apt
to
say
like
those
Epicures
,
Edamus
,
&c.
Let
us
eate
and
drinke
,
for
to
morrow
wee
shall
die
?
How
many
that
doe
put
all
to
a
desperate
adventure
,
God
made
us
,
and
hee
must
save
us
,
and
wee
shall
doe
as
well
as
please
God
,
and
there
is
an
end
?
How
many
are
there
,
whose
hearts
,
albeit
they
be
in
the
house
of
God
,
and
in
his
presence
,
are
notwithstanding
fraughted
with
malice
,
with
envie
,
with
worldlinesse
,
with
disdaine
,
with
secret
scorning
,
repining
at
the
Word
which
they
heare
with
wearisomenesse
,
with
spirituall
sleepinesse
and
securitie
?
You
that
are
such
as
I
have
now
said
,
thinke
in
your
consciences
,
what
,
would
you
die
?
if
God
should
now
stop
your
breath
,
and
ascyte
you
by
Death
presently
,
to
appeare
before
his
Majestie
,
being
thus
full
of
ignorance
,
of
securitie
,
of
presumption
,
of
unsanctified
,
of
vicious
,
of
malicious
,
of
covetous
thoughts
,
could
you
find
in
your
hearts
to
say
,
Lord
,
now
let
us
depart
?
Sure
wee
could
not
:
but
Death
must
needs
be
to
us
,
as
it
is
said
to
be
to
the
wicked
,
Rex
terrorum
,
the
King
of
terrours
[
h
](A13752-e126600-b)
h
Iob
18.
14.
;
if
it
should
come
upon
us
,
and
find
us
in
this
case
;
And
yet
what
know
wee
how
soone
,
how
suddenly
wee
may
be
overtaken
?
some
of
us
drop
away
daily
,
some
young
,
some
old
,
some
lie
sicke
longer
,
some
lesser
time
;
and
how
soone
it
will
be
our
turne
wee
cannot
tell
;
Our
breath
is
in
our
nostrills
,
wee
are
all
as
grasse
;
If
the
breath
of
the
Lord
blow
upon
us
,
we
doe
suddenly
wither
,
as
the
flower
of
the
field
,
and
returne
aga●…e
to
our
first
Earth
.
Why
will
we
not
labour
to
be
now
ready
,
sith
it
may
be
alwayes
truly
said
,
We
may
now
depart
,
either
while
we
are
here
,
or
in
our
way
home
,
or
in
our
beds
,
or
at
our
meat
?
Who
can
truly
say
to
himselfe
;
I
am
sure
,
I
shall
not
die
this
houre
?
It
may
be
now
thou
wilt
demand
of
me
,
What
shall
I
doe
,
that
I
may
be
ready
?
To
insist
upon
particulrs
,
would
be
too
long
,
onely
therefore
in
a
word
;
The
best
preparation
for
death
,
is
are
formed
life
.
He
that
first
Death
,
is
the
death
of
the
body
,
which
is
the
separation
of
it
from
the
soule
.
The
second
death
,
is
of
the
soule
,
which
is
the
separation
of
it
from
God
.
The
first
Resurrection
,
is
the
rising
from
the
Death
of
sinne
to
a
new
life
:
the
second
is
that
which
shall
be
of
the
body
out
of
the
Grave
,
at
the
day
of
Judgement
.
Now
what
saith
the
Scripture
;
Blessed
and
holy
is
hee
,
that
hath
part
in
the
first
Resurrection
,
on
such
the
second
Death
hath
no
power
[
i
](A13752-e126710-b)
i
Revel.
20.
6.
.
Wouldest
thou
then
bee
freed
from
the
second
Death
,
hell
,
and
destruction
,
when
thou
art
dead
?
Now
that
thou
art
yet
alive
labour
to
have
a
part
in
the
first
Resurrection
:
Note
what
Saint
Paul
saith
of
the
wanton
widow
,
that
shee
is
dead
whilst
shee
lives
[
k
](A13752-e126780-b)
k
1
Tim.
5.
6.
.
So
he
that
lives
in
the
pleasures
of
sinne
,
and
in
the
wayes
of
his
owne
heart
,
and
after
his
owne
lust
,
hee
is
dead
in
soule
,
though
hee
be
alive
in
body
,
and
if
hee
seeke
not
to
come
out
of
this
grave
,
eternall
death
shall
be
his
portion
.
Well
then
,
wouldest
thou
prepare
for
Death
?
wouldest
thou
be
able
alwayes
to
say
,
Lord
,
now
,
now
I
am
ready
,
labour
to
know
God
our
of
his
Word
(
that
is
eternall
life
[
l
](A13752-e126820-b)
l
Joh.
17.
3.
;
)
Labour
to
feele
Christ
live
and
reigne
in
thee
by
his
Spirit
,
labour
to
renounce
every
sinne
,
doe
not
goe
on
in
any
knowne
sinne
against
conscience
,
renew
thy
repentance
daily
,
and
still
survey
the
state
of
thy
soule
,
that
wickednesse
may
not
get
dominion
over
thee
.
Let
Death
come
when
it
will
,
though
the
Lord
should
so
visit
thee
,
that
thou
shouldest
drop
downe
suddenly
,
yet
it
shall
not
find
thee
unprepared
,
thou
hast
a
part
in
the
first
Resurrection
,
there
is
no
feare
of
the
second
Death
:
But
if
thou
wilt
cherish
thy
heart
in
evil
,
thou
wilt
goe
on
in
thy
ignorance
,
in
thy
carelesse
worship
of
God
,
in
thy
prophaning
the
Sabbath
,
in
thy
whoredome
,
oppression
,
malice
,
drunkennesse
,
excesse
,
voluptuousnesse
,
thou
makest
ready
for
hell
,
and
it
is
not
thy
Lord
save
me
,
or
I
cry
God
mercy
,
&c.
that
shall
serve
thy
turne
.
I
will
tell
thee
who
thou
art
like
unto
,
even
to
a
man
appointed
after
a
yeare
or
two
,
to
be
burned
,
and
in
the
meane
space
must
carry
a
sticke
daily
to
the
heape
,
so
thou
heapest
up
wrath
against
thy selfe
,
and
makest
thy
score
so
great
,
that
when
Death
comes
,
thou
shalt
not
know
how
to
be
prepared
.
And
thus
have
I
finished
the
first
generall
part
of
my
Text
,
touching
the
disposition
of
the
godly
in
respect
of
Death
.
I
proceed
now
in
a
word
to
the
second
,
the
ground
,
rule
,
or
warrant
of
this
desire
,
and
preparation
for
death
(
according
to
thy
word
)
as
if
Simeon
had
said
,
this
desire
that
I
have
now
to
end
my
dayes
,
proceeds
not
from
any
carnall
discontentment
,
because
I
am
now
old
,
and
can
take
no
great
comfort
in
worldly
things
,
but
the
ground
of
it
is
thy
Word
and
Promise
;
thou
,
Lord
,
hast
revealed
unto
thy
servant
,
that
I
should
not
die
before
I
had
seene
my
Saviour
;
This
word
is
now
fulfilled
,
and
the
sweetnesse
thereof
hath
given
mee
that
encouragement
,
that
I
doe
even
long
to
bee
dissolved
,
and
to
be
united
unto
thee
.
Or
againe
thus
,
Oh
Lord
,
this
care
that
I
have
had
to
provide
thus
for
Death
,
and
to
be
alwayes
in
a
readinesse
,
it
hath
not
come
from
my selfe
,
nature
never
taught
it
mee
,
but
thy
Word
hath
instructed
mee
;
If
I
had
not
proceeded
according
to
thy
Word
,
I
should
never
have
knowne
how
to
have
prepared
my selfe
to
the
time
of
dissolution
.
This
is
the
meaning
of
the
words
,
and
so
the
Doctrine
is
plain
(
viz.
)
that
Men
ignorant
in
Gods
word
can
never
take
comfort
in
death
,
nor
bee
truly
This
is
plaine
,
if
we
consider
the
Exposition
which
I
have
already
given
of
that
part
of
Simeons
speech
.
It
is
a
generall
Rule
,
that
of
our
Saviour
,
Yee
erre
not
knowing
the
Scripture
[
m
](A13752-e127030-b)
m
Math.
22.
●…9
.
A
man
ignorant
in
the
Scripture
,
can
never
rightly
performe
any
spirituall
dutie
.
Hence
was
that
of
David
,
Thy
testimonies
(
saith
he
)
are
my
delight
,
and
my
counsellours
[
n
](A13752-e127060-b)
n
Psal.
119.
24.
.
If
any
matter
came
in
hand
that
concerned
his
soule
,
straight
to
the
word
of
God
went
hee
,
to
know
thence
how
to
doe
it
;
as
a
man
for
his
Lease
,
or
conveyance
goeth
to
a
Counsellour
for
direction
:
So
againe
he
confesses
,
that
if
Gods
Law
had
not
beene
his
delight
,
hee
should
have
perished
in
his
afflictions
[
o
](A13752-e127080-b)
o
Psal.
119
:
92
,
93.
.
And
so
,
no
comfort
,
no
true
quiet
in
any
trouble
,
much
more
at
Death
,
without
the
guidance
,
and
information
of
the
Word
.
The
assurance
that
the
sting
of
Death
is
plucked
out
,
that
Gods
wrath
is
appeased
,
that
sinne
is
pardoned
,
that
Heaven
gate
is
opened
;
whence
shall
wee
fetch
these
,
but
from
the
Scripture
?
the
directions
for
a
holy
life
,
which
is
the
best
preparation
for
Death
;
where
shall
we
find
them
,
but
in
the
Scripture
?
Here
then
we
see
is
a
Caveat
to
all
that
have
no
will
,
nor
desire
according
to
thy
Word
;
my
care
to
be
prepared
,
hath
beene
ordered
by
thy
Word
,
hee
cannot
die
with
comfort
,
that
cannot
make
the
like
profession
.
And
this
may
serve
for
the
next
generall
part
,
the
the
ground
of
this
desire
,
and
preparation
for
Death
,
it
is
Gods
word
;
Lord
,
now
lettest
thou
thy
servant
depart
according
to
thy
Word
.
The
third
and
last
part
followes
,
the
nature
and
qualitie
of
the
death
of
the
Righteous
(
A
departure
in
peace
,
or
a
peaceable
dismission
.
)
Here
are
two
things
,
first
a
dismission
:
secondly
,
a
dismission
accompanied
with
peace
.
The
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
translated
(
Let
thy
servant
depart
)
may
well
be
Englished
thus
,
Let
thy
servant
loose
;
Lord
free
mee
,
enlarge
mee
,
set
mee
at
libertie
.
Hence
wee
learne
,
that
The
servants
of
God
doe
by
Death
receive
a
finall
discharge
from
all
manner
This
is
evident
out
of
the
force
of
the
phrase
here
used
:
Simeon
knew
that
so
long
as
hee
lived
,
his
soule
was
(
as
it
were
)
imprisoned
in
his
body
,
and
in
it
hee
was
held
in
bondage
under
the
remnants
of
Originall
corruption
,
subject
to
the
assaults
and
temptations
of
Satan
,
in
continuall
and
daily
possibilitie
to
trespasse
and
sinne
against
God
,
beside
other
afflictions
and
grievances
in
the
body
and
estate
:
but
hee
had
withall
this
knowledge
and
understanding
of
the
nature
of
Death
,
that
it
was
an
enlargement
to
the
soule
,
and
a
freeing
of
it
utterly
and
finally
from
all
those
,
and
the
like
incumbrances
.
The
same
may
be
gathered
from
the
phrase
used
by
Saint
Paul
,
I
desire
(
saith
he
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bee
dissolved
[
p
](A13752-e127280-b)
p
Phil.
1.
23.
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
read
the
time
of
my
departure
[
q
](A13752-e127310-b)
q
2
Tim.
4.
6.
.
the
words
shew
that
there
comes
a
liberty
by
death
to
the
soules
of
Gods
servants
.
The
phrase
that
Saint
Peter
useth
,
is
worthy
our
observation
for
this
purpose
.
First
hee
tearmes
death
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
laying
downe
of
a
burden
[
r
](A13752-e127350-b)
r
2
Pet.
2.
14.
,
and
by
that
meanes
the
soule
is
lightned
and
eased
.
Secondly
,
he
tearmes
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
going
out
from
a
place
and
condition
of
hardship
[
s
](A13752-e127370-b)
s
2
Pet.
2.
15.
.
The
second
booke
of
Moses
which
relates
the
departure
of
the
Israelites
out
of
Egyptian
bondage
hath
the
same
name
Exodus
.
As
for
the
point
it selfe
,
namely
,
that
the
death
of
the
Righteous
,
is
to
them
a
discharge
from
all
miserie
,
the
Scripture
beares
witnesse
to
it
:
Blessed
(
said
he
)
are
the
dead
,
which
die
in
the
Lord
,
even
so
saith
the
spirit
,
that
they
may
rest
from
their
labours
[
t
](A13752-e127420-b)
t
Rev.
14.
13.
.
As
long
as
they
live
here
,
they
are
diversly
troubled
,
when
they
die
their
labours
are
at
an
end
,
and
they
are
received
into
rest
.
Saint
Iohn
tells
us
,
that
in
his
vision
he
saw
,
the
soules
of
them
that
were
slaine
,
lye
under
the
Altar
[
u
](A13752-e127450-b)
u
Rev.
6.
9.
.
Now
the
Altar
in
the
time
of
the
Law
was
a
place
of
refuge
and
safetie
,
and
thence
it
appeares
,
that
by
death
the
servants
of
God
are
eft-soones
received
into
a
place
of
holy
securitie
,
where
there
is
no
expectation
of
any
further
miserie
.
They
are
said
to
be
received
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
Abrahams
bosome
[
x
](A13752-e127480-b)
x
Luke
16.
22
,
into
the
fellowship
of
the
same
happinesse
with
Abraham
,
the
Father
of
all
true
beleevers
.
The
Doctrine
in
the
first
place
makes
against
those
of
the
Church
of
Rome
,
which
maintaine
a
place
of
torment
,
even
for
the
servants
of
God
after
this
life
,
where
they
must
bee
tryed
for
a
time
,
before
they
can
enter
into
Rest
,
and
happinesse
.
This
place
they
terme
Purgatorie
,
the
torment
here
they
hold
to
bee
unspeakable
,
and
farre
surpassing
any
torment
which
the
wit
of
man
is
able
to
devise
.
But
this
place
among
others
is
sufficient
to
overthrow
this
dotage
,
for
how
were
death
to
the
Righteous
a
dismission
,
a
loosing
,
a
freedome
from
miserie
,
if
there
followed
after
it
a
torment
of
farre
greater
extremitie
then
at
any
time
before
was
ever
tasted
of
?
So
that
the
death
of
the
servants
of
God
being
(
as
I
have
proved
it
to
bee
)
an
enlargement
from
misery
,
certainly
the
soule
is
not
bound
in
any
new
Prison
,
whence
it
must
expect
,
and
await
,
and
pray
for
a
second
dismission
.
In
the
next
place
this
Doctrine
makes
much
for
the
comfort
of
kept
in
everlasting
chaines
of
darknesse
:
but
to
those
that
are
the
servants
of
God
it
is
otherwise
.
I
may
by
way
of
allusion
to
the
phrase
of
my
Text
,
compare
their
day
unto
that
which
happened
unto
Ioseph
,
in
which
hee
was
brought
out
of
prison
to
bee
Ruler
over
all
the
land
of
Egypt
[
y
](A13752-e127610-b)
y
Gen.
4●…
.
40
.
So
is
their
death
unto
them
a
day
of
Bailement
out
of
prison
,
a
day
in
which
all
teares
shall
be
wiped
away
[
z
](A13752-e127630-b)
z
Rev.
21.
4.
;
In
which
they
shall
have
beauty
for
ashes
,
and
the
oyle
of
gladnesse
,
for
the
spirit
of
heavinesse
[
a
](A13752-e127650-b)
a
Esay
;
and
the
long
white
robes
of
Christs
Righteousnesse
,
by
which
they
shall
be
presented
blamelesse
unto
God
.
That
day
shall
be
to
them
,
even
as
was
the
day
of
escape
to
the
Jewes
,
a
feast
,
and
a
good
day
[
b
](A13752-e127680-b)
b
Esth.
8.
17.
in
which
they
shall
see
God
as
hee
is
[
c
](A13752-e127700-b)
c
1
John
3.
2
:
,
and
know
him
,
as
they
are
knowne
of
him
[
d
](A13752-e127720-b)
d
1
Cor.
1●…
.
1●…
.
Quest.
.
But
hapily
thou
maist
say
,
how
shall
I
know
that
the
day
of
Death
,
is
the
day
of
dissolution
,
and
this
kind
of
dismission
?
A
very
necessary
quaere
indeed
this
is
:
for
every
man
almost
is
Egyptian
Task-masters
,
to
them
only
shall
the
day
of
death
,
be
a
day
of
freedome
.
If
sinne
be
not
a
burden
to
thee
;
if
thou
dost
not
many
times
lament
,
and
even
mourne
to
thinke
how
thou
art
carried
captive
unto
evill
;
if
thou
dost
not
with
griefe
feele
how
thou
art
clogged
with
corruption
,
and
hindred
by
it
from
doing
the
good
which
thou
shouldest
,
certainly
death
will
bee
to
thee
the
beginning
of
thy
thraldome
,
and
after
it
thou
shalt
be
a
perpetuall
bond-slave
unto
Sathan
in
the
kingdome
of
eternall
darknesse
.
Marke
this
all
yee
that
take
delight
in
evill
,
to
whom
it
is
a
pastime
to
doe
wickedly
,
and
who
seeke
rather
how
to
satisfie
,
then
how
to
suppresse
your
owne
corruptions
,
who
repute
it
a
kind
of
happinesse
to
follow
the
swinge
of
your
owne
Iusts
,
and
to
have
libertie
to
doe
as
your
owne
hearts
doe
lead
you
;
when
you
dye
,
this
shall
be
your
reward
,
even
a
most
miserable
and
endlesse
captivity
under
Sathan
,
him
have
you
served
in
the
lusts
of
sinne
while
yee
lived
,
his
slaves
shall
you
be
without
hope
of
releasement
world
without
end
.
This
is
the
right
Application
of
this
Doctrine
,
death
is
a
day
of
enlargement
to
the
godly
,
it
is
a
dismission
.
The
next
particular
is
,
that
it
is
a
dismission
accompanied
with
peace
,
the
lesson
we
are
taught
hence
is
,
that
The
servants
of
God
have
at
their
going
out
of
the
world
,
a
comfortable
,
Thus
Simeon
here
,
hee
prayed
for
no
other
thing
,
but
that
his
end
might
be
as
the
end
of
the
Righteous
is
ever
wont
to
bee
,
even
a
departure
hence
in
peace
.
Hence
is
that
generall
rule
of
the
Psalmist
,
Marke
the
perfect
man
,
and
behold
the
upright
man
,
for
the
end
of
that
man
is
peace
[
e
](A13752-e127880-b)
e
Psal.
37.
37.
.
Agreeable
whereunto
is
that
of
Solomon
;
that
the
righteous
hath
hope
in
his
death
[
f
](A13752-e127910-b)
f
〈◊〉
.
14.
32.
.
And
memorable
to
this
purpose
is
that
which
is
storied
of
old
father
Iacob
,
shewing
unto
us
the
quiet
end
of
the
Righteous
,
Hee
gathered
up
his
feet
into
the
bed
,
and
so
gave
up
the
Ghost
[
g
](A13752-e127940-b)
g
Gen.
49
33
.
It
was
the
blessing
promised
to
Abraham
,
that
he
should
goe
to
his
fathers
in
peace
[
h
](A13752-e127970-b)
h
Gen.
15.
15.
.
And
the
same
was
made
to
good
Iosias
[
i
](A13752-e127990-b)
i
2
Kin.
22.
20
.
There
is
a
twofold
reason
hereof
.
First
,
the
assurance
which
they
have
of
the
favour
of
God
in
Christ
.
This
must
needs
breed
quietnesse
,
when
I
am
perswaded
in
my
soule
and
conscience
,
that
all
cause
of
danger
after
death
is
removed
,
and
that
God
is
,
and
will
be
,
gracious
unto
mee
in
his
Sonne
.
What
cause
of
feare
is
here
left
,
what
occasion
of
perplexitie
?
If
any
man
shall
doubt
whether
the
servants
of
God
have
this
If
any
man
(
saith
the
Apostle
,
have
not
the
Spirit
of
Christ
,
hee
is
none
of
his
[
k
](A13752-e128050-b)
k
Rom.
8.
9.
.
Hence
it
necessarily
followes
,
that
all
that
are
Christs
,
have
the
Spirit
of
Christ
,
but
now
the
office
of
the
Spirit
is
to
beare
witnesse
with
our
spirit
[
l
](A13752-e128070-b)
l
Cap.
16.
v.
16
;
So
that
all
that
are
the
Lords
,
as
they
are
endued
with
Gods
Spirit
,
so
they
feele
this
Spirit
bearing
witnesse
to
their
soules
of
this
Adoption
.
Secondly
,
the
comfortable
Testimonie
of
their
owne
consciences
I
have
,
saith
he
,
fought
the
good
fight
,
I
have
kept
the
faith
;
Therefore
I
am
sure
there
is
laid
up
for
mee
a
Crowne
of
life
[
m
](A13752-e128140-b)
m
2
Tim.
4.
7
,
8.
.
Hence
Hezekiahs
,
I
have
walked
before
thee
,
oh
Lord
,
in
truth
,
and
with
a
perfect
heart
[
n
](A13752-e128160-b)
n
Esay
38.
3.
.
Not
that
they
doe
ground
their
hope
upon
the
desert
of
their
fore-ranne
courses
,
but
because
they
know
good
workes
to
bee
the
way
[
o
](A13752-e128170-b)
o
Ephes.
1.
10
,
and
doe
understand
by
the
Scripture
,
that
a
holy
life
here
,
is
the
first
fruits
of
a
glorified
life
hereafter
.
Thus
we
see
the
truth
of
this
point
,
and
the
reasons
upon
which
it
is
grounded
.
Now
here
some
may
object
first
,
Wee
see
many
worthy
men
,
I
answer
first
,
Wee
ought
to
remember
the
Rule
our
Saviour
not
to
judge
according
to
the
outward
appearance
[
p
](A13752-e128230-b)
p
Ioh.
7.
2.
4.
.
It
is
a
very
weake
argument
to
say
,
that
this
,
or
that
man
dyeth
without
Secondly
,
wee
must
know
that
these
outward
unquietnesses
,
which
doe
many
times
accompany
sicknesse
,
doe
happen
as
well
,
all
things
come
alike
to
all
[
q
](A13752-e128280-b)
q
Eccles.
9.
2.
.
God
hath
made
no
promise
in
Scripture
,
that
those
that
serve
him
shall
be
freed
in
their
deaths
from
violent
sicknesses
.
Therefore
these
things
must
not
bee
thought
to
be
any
abridgement
of
their
peace
.
Thirdly
,
wee
must
consider
,
that
with
the
best
servants
of
red
Dragon
in
the
Revelation
,
had
greatest
wrath
when
he
knew
his
time
to
bee
short
[
r
](A13752-e128330-b)
r
Rev.
12.
12.
.
When
the
evill
Spirit
was
commanded
once
to
come
out
of
the
child
,
then
it
rent
him
sore
[
s
](A13752-e128350-b)
s
Mark
.
9.
26.
.
Now
these
temptations
,
though
for
the
time
they
be
very
violent
and
extreme
;
so
that
the
party
may
(
hapily
)
utter
out
some
words
,
and
speeches
of
dispaire
,
yet
be
they
no
finall
prejudice
to
the
inward
peace
.
Interrupt
they
may
,
but
utterly
quench
it
they
cannot
,
because
the
power
of
God
is
made
perfect
through
weaknesse
.
And
so
even
in
death
,
Sathan
receives
the
greatest
foile
,
when
hee
thinkes
to
get
the
greatest
victorie
.
Thus
then
I
answer
in
one
word
;
The
peace
of
Gods
servants
at
death
is
not
ever
in
the
like
measure
felt
by
them
,
but
yet
it
never
dieth
in
them
:
they
which
behold
their
death
doe
not
alwayes
see
it
,
yet
they
themselves
,
sooner
or
later
are
sure
sweetly
and
secretly
to
feele
the
same
.
My
reason
for
my
assertion
is
grounded
first
upon
that
of
the
Apostle
[
t
](A13752-e128390-b)
t
2
Cor.
4.
6.
;
God
commands
light
to
shine
out
of
darknesse
:
Hee
brings
his
servants
to
Heaven
by
the
gates
of
hell
,
out
of
sorrow
and
angvish
,
and
tentation
hee
raiseth
out
their
greatest
quiet
.
Secondly
,
because
the
love
of
God
is
eternall
and
unchangeable
[
u
](A13752-e128420-b)
u
Esay
54.
8.
;
Whom
hee
loves
,
hee
loves
to
the
end
[
x
](A13752-e128440-b)
x
Iohn
13.
1.
.
It
is
unpossible
that
the
Lord
,
albeit
he
trie
,
and
that
sharply
,
yet
should
finally
forsake
those
that
are
his
in
their
greatest
extremitie
.
But
againe
secondly
,
if
you
make
a
peaceable
death
to
bee
the
It
is
true
indeed
,
it
is
the
common
opinion
,
Doth
a
man
lye
First
,
sometime
this
outward
calmenesse
is
an
ordinary
consequent
of
some
diseases
,
as
Consumptions
,
and
such
like
,
by
which
Nature
being
formerly
weakned
,
hath
not
power
left
to
make
resistance
.
Secondly
,
this
outward
calmenesse
is
no
argument
of
a
peaceable
and
quiet
soule
.
The
Psalmist
tells
us
of
the
wicked
in
whose
death
there
are
no
bands
[
y
](A13752-e128530-b)
y
Psal
,
73.
4.
.
Thirdly
,
wee
must
distinguish
betweene
securitie
and
peace
,
betwixt
carnall
senslesnesse
,
and
true
spirituall
quietnesse
.
Nabals
death
was
quiet
enough
[
z
](A13752-e128560-b)
z
1
Sam.
25.
37.
yet
hee
were
but
a
foole
that
would
adventure
his
soule
with
Nabals
:
I
see
many
ignorant
persons
,
many
of
heathenish
,
and
brutish
conversation
,
very
quiet
in
sicknesse
,
without
any
feare
of
hell
,
and
judgement
to
come
,
making
no
doubts
,
casting
no
perills
,
asking
no
questions
,
complaining
of
no
sinnes
,
and
so
away
they
goe
without
any
more
adoe
.
What
,
shall
I
say
that
these
died
in
true
peace
?
God
forbid
.
No
,
when
I
compare
together
their
ignorant
,
secure
,
benummed
,
hardned
kind
of
life
,
with
their
senslesse
and
drowsie
kind
of
death
,
I
must
say
that
these
are
fearefull
signes
,
these
things
argue
that
the
Divill
had
quiet
possession
,
where
hee
made
so
small
adoe
[
a
](A13752-e128590-b)
a
Luk.
11.
21.
.
Thus
then
notwithstanding
these
Objections
I
will
conclude
,
that
a
peacefull
death
,
is
the
peculiar
and
individed
priviledge
of
Gods
servants
.
However
it
be
,
yet
I
know
(
saith
Solomon
)
that
it
shall
goe
well
with
those
that
feare
the
Lord
[
b
](A13752-e128620-b)
b
Eccles.
8.
12
,
but
there
is
no
peace
to
the
wicked
saith
my
God
[
c
](A13752-e128640-b)
c
Esay
57.
21.
.
Wee
may
make
Use
of
this
first
to
be
a
tryall
betwixt
our
Religion
in
peace
:
This
is
a
hard
saying
,
thou
maist
object
,
or
how
can
I
make
it
good
?
I
answer
by
two
reasons
.
First
,
every
Papist
is
taught
to
beleeve
under
paine
of
Anathema
,
and
the
great
curse
,
that
whosoever
dyeth
,
if
hee
have
not
in
this
life
attained
to
perfection
,
and
throughly
purged
himselfe
from
the
remainders
of
sinne
by
workes
of
satisfaction
,
his
soule
must
after
death
goe
into
Purgatory
,
and
there
continue
untill
hee
hath
made
a
full
satisfaction
:
now
the
paine
of
Purgatorie
is
held
for
the
time
to
bee
as
great
as
the
paines
of
hell
,
differing
onely
in
this
,
that
it
is
not
perpetuall
:
Now
I
would
faine
know
how
can
a
man
die
comfortably
and
in
peace
,
and
with
a
joyfull
heart
,
when
hee
thinkes
with
himselfe
,
that
albeit
(
perhaps
)
after
some
yeares
hee
shall
goe
to
heaven
,
yet
in
the
meane
space
his
soule
must
goe
into
such
a
place
of
unspeakable
torment
,
where
if
the
matter
be
not
well
plyed
by
the
prayers
of
them
that
are
alive
,
and
by
well
feeing
the
Priests
,
they
may
hap
to
lye
for
many
yeares
?
I
say
,
how
can
the
Doctrine
of
Popery
beget
a
peacefull
death
,
when
it
teacheth
an
expectation
of
such
an
hellish
Purgatory
?
Secondly
,
every
Papist
as
he
is
bound
of
a
certaine
to
beleeve
a
Purgatory
,
so
further
must
he
beleeve
,
that
hee
cannot
in
this
life
be
assured
of
salvation
,
otherwise
then
by
a
kind
of
confused
hope
,
which
may
deceive
him
.
Now
hee
which
by
the
witnesse
of
his
owne
conscience
is
sure
that
hee
hath
deserved
hell
,
and
cannot
attaine
to
any
certaintie
of
discharge
,
what
comfort
can
such
an
one
have
to
dye
?
hee
knowes
that
when
hee
is
dead
,
he
must
come
to
his
account
before
God
,
but
yet
can
have
no
assurance
that
the
Lord
will
acquit
him
in
Christ
Jesus
.
I
wish
that
this
may
seriously
be
considered
by
us
,
for
the
establishing
of
us
in
the
truth
of
Religion
:
I
say
againe
and
testifie
,
these
reasons
which
I
have
alledged
being
weighed
,
that
a
Papist
by
his
owne
doctrine
can
never
expect
that
which
Simeon
did
,
a
departure
hence
in
peace
:
He
knowes
he
must
to
torment
,
he
is
taught
that
he
cannot
know
in
this
world
that
God
will
pardon
him
.
In
the
next
place
let
us
come
neerer
home
to
our selves
:
that
we
Dust
thou
art
,
and
to
dust
thou
shalt
returne
[
d
](A13752-e128880-b)
d
Gen.
3.
19.
.
God
hath
decreed
it
,
and
it
cannot
bee
revoked
:
if
our
end
be
not
peaceable
,
our
estate
after
cannot
bee
happy
.
Let
our
care
then
be
spent
about
this
one
point
,
how
one
may
attaine
to
this
,
to
end
our
dayes
in
peace
:
I
doubt
not
but
wee
will
all
bee
ready
to
say
,
we
hope
so
to
doe
:
but
this
is
nothing
,
for
when
the
wicked
man
dyeth
,
his
expectation
perisheth
[
e
](A13752-e128910-b)
e
Prov.
11.
7.
.
What
becomes
of
the
hope
of
the
Hypocrite
(
said
Iob
)
when
God
takes
away
his
soule
[
f
](A13752-e128940-b)
f
Iob
27.
8.
?
But
what
course
then
shall
wee
take
,
that
wee
may
finish
our
course
with
joy
?
I
will
tell
thee
in
few
words
(
I
touched
it
a
little
before
)
the
best
meanes
for
a
peaceable
departure
,
is
a
godly
and
religious
life
:
I
have
fought
the
good
fight
,
saith
Saint
Paul
,
and
he
could
comfortably
from
thence
inferre
,
that
therefore
there
was
laid
up
for
him
a
crowne
of
righteousnesse
[
g
](A13752-e128990-b)
g
2
Tim.
4.
7.
8
.
It
was
Christs
owne
inference
,
I
have
glorified
thee
on
earth
,
I
have
finished
the
worke
which
thou
gavest
mee
to
doe
,
and
therefore
now
,
O
Father
,
glorifie
thou
mee
with
thine
owne
selfe
[
h
](A13752-e129020-b)
h
Joh.
17.
4
,
5
.
The
reason
of
it
is
first
Gods
promise
:
blessed
shall
bee
the
undefiled
in
the
way
[
i
](A13752-e129050-b)
i
Psal.
119.
1.
:
Those
that
honour
mee
,
I
will
honour
,
said
God
[
k
](A13752-e129070-b)
k
1
Sam.
2.
30.
.
Now
this
promise
God
will
not
breake
.
He
that
goeth
this
way
,
though
it
be
with
much
weaknesse
,
with
many
falls
,
with
sundry
imperfections
,
with
divers
wandrings
,
yet
he
cannot
misse
of
the
promised
peace
.
Secondly
,
life
eternall
hath
three
degrees
,
the
first
is
in
this
life
,
when
a
man
repenteth
,
and
beleeveth
,
and
is
purged
from
dead
workes
,
to
serve
the
living
God
;
The
second
is
in
death
,
when
the
body
goes
to
earth
,
and
the
spirit
returnes
to
him
that
gave
it
.
The
third
is
at
the
last
judgement
:
These
three
degrees
hang
together
like
three
linkes
,
the
second
followeth
the
first
,
and
the
third
the
two
former
;
the
last
cannot
be
hoped
for
,
where
the
first
is
wanting
:
for
except
yee
repent
,
yee
shall
all
perish
[
l
](A13752-e129130-b)
l
Luk.
13.
3.
.
The
first
being
obtained
,
the
last
must
needs
ensue
:
for
hee
is
faithfull
that
hath
promised
[
m
](A13752-e129150-b)
m
1
Thes.
5.
24.
.
So
then
,
wouldest
thou
have
peace
in
death
?
labour
for
grace
in
thy
life
;
wouldest
thou
end
thy
dayes
happily
?
make
conscience
to
spend
them
holily
.
A
godlesse
man
that
lives
in
sin
,
may
die
senslesly
,
or
sullenly
,
he
cannot
die
peaceably
.
Oh
consider
this
all
yee
that
forget
God
,
that
spend
your
dayes
in
vanity
,
and
your
yeares
according
to
the
lusts
of
your
owne
heart
,
that
have
hitherto
hated
to
bee
reformed
,
and
will
not
bee
reclaimed
from
your
former
fashions
,
but
live
yet
still
,
as
you
were
wont
to
doe
.
Thinke
a
little
with
me
of
your
last
end
,
which
how
neere
it
is
you
doe
not
know
;
when
your
consciences
a
little
awaked
,
shall
make
report
of
your
life
past
,
how
in
matters
of
God
you
have
beene
ignorant
,
superstitious
,
carelesse
,
neglecting
his
worship
,
despising
his
Word
,
blaspheming
his
Name
,
mispending
his
Sabbaths
,
in
dealing
with
men
you
have
beene
cruell
,
false
,
unmercifull
,
oppressing
;
in
the
usage
of
your
owne
bodyes
unchast
,
vicious
,
lustfull
,
proud
,
wanton
,
wallowing
in
excesse
;
what
peace
can
your
soules
have
,
when
these
things
be
thought
upon
?
what
calmnesse
of
spirit
?
what
hope
of
entring
into
rest
?
how
can
you
thinke
that
the
end
can
bee
comfortable
,
when
the
life
hath
beene
abominable
.
What
answer
made
Iehu
to
Ioram
,
when
hee
demanded
,
Is
it
peace
Iehu
?
What
peace
(
said
hee
)
so
long
as
the
whoredomes
of
thy
mother
Iezabel
,
and
her
witchcrafts
are
so
many
?
[
n
](A13752-e129210-b)
n
2
King
9.
22
So
when
Death
comes
like
Iehu
marching
furiously
against
you
,
and
you
enquire
of
him
,
whither
he
comes
with
peace
or
no
,
hee
will
answer
what
peace
,
when
your
whoredomes
,
and
your
grosse
and
crying
sinnes
are
yet
in
great
number
?
What
peace
,
when
these
make
a
partition
betwixt
your
soules
and
the
Lord
?
Certainly
there
can
be
no
peace
,
but
a
fearefull
expectation
of
judgement
,
and
violent
fire
to
devoure
[
o
](A13752-e129280-b)
o
Heb.
10.
24.
.
Suffer
me
then
to
conclude
this
exhortation
,
as
Daniel
did
his
speech
to
Nebuchadnezzar
;
O
King
,
breake
off
thy
sinnes
by
righteousnesse
,
and
thine
iniquities
by
shewing
mercy
to
the
poore
[
p
](A13752-e129310-b)
p
Dan.
4.
27.
.
So
say
I
,
breake
off
your
sinnes
by
repentance
,
your
ignorance
by
seeking
after
knowledge
,
your
contempt
of
Gods
word
by
a
reverent
yeelding
to
it
,
your
securitie
by
a
standing
in
awe
of
God
;
your
neglecting
the
exercises
of
Religion
by
carefull
using
of
them
;
your
whoredome
by
chastitie
,
your
drunkennesse
by
sobrietie
;
your
malice
by
charitie
;
your
oppression
by
mercy
;
your
falshood
by
fidelitie
;
this
is
the
way
that
will
bring
peace
at
the
last
,
thus
,
and
thus
onely
you
may
find
rest
for
your
soules
.
FINIS
.
THE
VITALL
FOUNTAINE
;
OR
,
LIFES
ORIGINALL
.
REVEL.
21.
1.
And
hee
shewed
mee
a
pure
river
of
the
water
of
life
,
proceeding
out
of
the
Throne
of
God
,
and
of
the
Lambe
.
1
JOHN
5.
11.
12.
God
hath
given
to
us
eternall
life
,
and
this
life
is
in
his
Sonne
.
Hee
that
hath
the
Sonne
,
hath
life
,
and
he
that
hath
not
the
Sonne
,
hath
not
life
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
VITALL
FOVNTAINE
;
OR
,
LIFES
ORIGINALL
.
SERMON
XXXV
.
JOH.
11.
25.
26.
I
am
the
Resurrection
,
and
the
life
:
hee
that
beleeveth
in
mee
,
though
hee
were
dead
,
yet
shall
hee
live
:
and
whosoever
liveth
,
and
beleeveth
in
me
,
shall
never
die
.
THese
words
that
I
have
read
to
you
,
they
are
part
of
the
conference
betweene
Martha
,
and
Christ
,
when
Christ
was
comming
to
Bethanie
to
awake
Lazarus
from
the
sleepe
of
death
.
The
conference
is
laid
downe
from
the
beginning
of
the
21.
verse
,
to
the
end
of
the
27.
and
Martha
meeting
with
Christ
begins
the
conference
,
as
wee
may
see
vers.
21.
22.
Then
said
Martha
to
Iesus
,
Lord
if
thou
haddest
beene
here
my
brother
had
not
died
:
but
I
know
that
even
now
whatsoever
thou
wilt
aske
of
God
,
God
will
give
it
thee
.
Here
Martha
manifests
her
affection
to
her
dead
brother
,
and
her
faith
in
her
living
Master
:
shee
manifests
the
strength
of
her
naturall
affection
,
and
the
weaknesse
and
imperfection
of
her
faith
.
The
strength
of
her
naturall
affection
appeares
in
this
,
that
she
was
perswaded
if
Christ
had
beene
there
present
,
her
brother
Lazarus
had
not
died
,
he
would
not
have
suffered
Lazarus
to
have
died
:
which
for
ought
wee
know
is
more
then
she
had
sufficient
ground
for
.
Then
the
weaknesse
,
and
imperfection
of
her
faith
appeares
in
this
,
that
shee
rested
too
much
upon
the
corporall
presence
of
Christ
,
that
shee
ascribed
no
more
powerto
Christ
,
then
that
by
his
prayer
he
could
attaine
at
Gods
hands
as
much
as
ever
any
holy
man
did
;
namely
,
the
life
of
her
brother
.
I
know
,
saith
she
,
that
even
now
whatsoever
thou
askest
,
God
will
give
it
;
Whereas
Christ
being
true
God
,
was
able
to
worke
any
miracle
by
his
owne
power
.
Now
the
answer
of
Christ
is
laid
downe
verse
23.
Iesus
said
unto
her
,
thy
brother
shall
rise
againe
.
Christ
,
to
comfort
Martha
,
passeth
by
her
infirmitie
,
and
promiseth
to
her
,
that
hee
will
restore
her
brother
to
life
againe
,
that
shee
shall
enjoy
her
brother
againe
:
but
this
promise
is
only
laid
downe
in
generall
and
indifinite
termes
;
Thy
brother
shall
rise
againe
.
Christ
doth
not
say
expresly
,
I
will
raise
up
thy
brother
to
life
,
but
hee
speakes
only
ingenerall
termes
,
Thy
brother
shall
rise
againe
:
which
wee
are
to
ascribe
to
the
modestie
,
and
humilitie
,
that
alwais
may
bee
obser-served
in
the
speeches
of
Christ
;
Thy
brother
shall
rise
againe
.
Then
we
have
the
replie
of
Martha
,
laid
downe
in
verse
24.
Martha
said
unto
him
,
I
know
hee
shall
rise
againe
in
the
Resurrection
,
at
the
last
day
.
Martha
was
not
satisfied
with
this
promise
of
Christ
:
for
it
seemes
shee
durst
not
take
it
in
the
full
extent
of
it
,
therefore
shee
replyes
,
that
as
for
the
last
Resurrection
shee
knew
indeed
,
that
her
brother
,
and
all
others
that
were
dead
,
should
then
rise
againe
,
this
did
comfort
her
:
but
for
any
other
matter
of
comfort
shee
could
not
gather
any
from
the
answer
of
Christ
,
and
his
promise
:
therefore
Christ
replies
againe
in
the
words
of
my
Text
,
And
Iesus
said
unto
her
,
I
am
the
resurrection
,
and
the
life
,
hee
that
beleeves
in
mee
,
though
hee
were
dead
,
yet
shall
hee
live
,
and
whosoever
liveth
and
beleeveth
in
me
shall
never
die
.
Christ
would
have
Martha
know
that
hee
was
true
life
,
yea
,
the
fountaine
of
all
life
,
and
such
a
fountaine
of
life
,
that
whosoever
did
beleeve
in
him
,
and
cleave
to
him
,
nothing
should
hurt
him
,
no
not
Death
it selfe
.
Thus
you
see
briefly
the
coherence
,
and
the
scope
of
the
words
.
We
come
now
to
shew
you
the
meaning
of
them
.
In
these
words
we
may
observe
these
two
parts
.
First
,
here
we
have
laid
downe
a
compound
proposition
.
And
then
the
distinct
Exposition
,
or
explication
thereof
.
First
,
here
wee
have
laid
downe
a
compound
Axiome
,
or
Proposition
,
a
copulative
Proposition
,
wherein
Christ
affirmes
two
things
of
himselfe
.
First
,
I
am
the
Resurrection
.
Secondly
,
I
am
the
Life
.
I
am
the
Resurrection
,
I
am
the
Life
.
Now
the
difference
betweene
these
two
,
wee
may
conceive
with
reverend
Calvin
to
be
this
;
I
am
the
Resurrection
.
That
is
,
I
have
all
quickening
power
in
mee
,
I
am
able
to
restore
,
and
give
life
to
those
that
are
dead
.
And
then
I
am
the
life
;
I
have
such
quickening
power
in
mee
,
that
I
am
able
to
preserve
,
and
continue
the
life
that
I
have
given
,
or
restored
to
any
;
I
am
the
Resurrection
and
the
life
.
And
then
followes
the
Exposition
of
this
Proposition
,
and
of
the
severall
members
of
it
:
for
the
truth
of
a
copulative
Proposition
depends
upon
the
truth
of
both
the
parts
and
members
of
it
,
therefore
there
followes
the
Explication
,
and
confirmation
of
both
the
parts
of
this
Proposition
.
First
of
the
first
part
,
I
am
the
Resurrection
,
this
is
explained
,
and
confirmed
in
these
words
;
Hee
that
beleeveth
in
mee
,
though
hee
were
dead
,
yet
shall
hee
live
.
I
have
such
a
quickning
power
in
mee
,
saith
Christ
,
that
I
am
able
to
restore
spirituall
life
to
that
soule
that
is
dead
in
sinnes
,
therefore
I
am
able
to
raise
up
the
body
that
is
dead
in
the
grave
;
I
am
able
to
give
spirituall
life
to
the
soule
,
which
is
greater
,
and
the
more
difficult
worke
;
and
if
I
be
able
to
doe
the
greater
,
I
am
able
to
doe
the
lesse
:
hee
that
beleeves
in
mee
,
saith
Christ
,
though
before
he
were
dead
in
trespasses
and
sinnes
,
yet
hee
shall
live
,
he
shall
live
the
life
of
grace
.
Then
followes
the
Explication
and
confirmation
of
the
second
member
of
the
Proposition
in
these
words
,
Whosoever
liveth
,
and
beleeveth
in
mee
,
shall
never
die
.
I
am
the
life
saith
Christ
,
for
whosoever
beleeveth
in
me
,
and
so
is
restored
to
spirituall
life
,
he
shall
never
die
;
hee
shall
never
die
,
to
speake
properly
,
for
he
shall
never
perish
:
he
shall
never
die
,
this
life
shall
never
be
taken
from
him
,
neither
here
nor
hereafter
;
not
here
,
for
hee
shall
continue
to
live
the
life
of
grace
:
not
hereafter
,
for
though
the
body
shall
die
,
yet
this
separation
of
the
body
from
the
soule
,
it
is
not
so
properly
a
death
,
as
a
passage
to
life
;
a
passage
from
the
life
of
grace
,
to
the
life
of
glory
.
And
this
body
also
that
is
separated
from
the
soule
,
it
shall
bee
quickned
againe
,
and
shall
be
raised
up
to
live
for
ever
,
therefore
hee
that
beleeveth
in
mee
,
shall
never
die
.
Thus
you
see
the
words
expounded
.
Now
from
the
first
member
of
this
Proposition
,
I
am
the
Resurrection
;
and
the
Exposition
,
and
confirmation
of
it
in
these
words
,
Hee
that
beleeveth
in
mee
,
though
hee
were
dead
,
yet
shall
he
live
.
Hence
the
point
of
Doctrine
I
will
observe
is
this
,
that
Iesus
Christ
is
the
Fountaine
,
and
Authour
of
all
life
.
Hee
is
able
to
give
and
restore
life
to
those
that
are
dead
;
He
is
the
Resurrection
.
Now
,
whereas
there
is
a
double
death
,
and
a
double
Life
,
and
consequently
a
double
Resurrection
;
we
must
understand
that
Christ
is
the
Author
of
both
:
in
this
place
weare
not
to
exclude
either
.
Therefore
wee
will
indeavour
to
expound
this
generall
doctrine
in
these
three
particulars
.
First
,
Christ
hath
such
a
quickning
power
in
him
,
that
hee
is
able
to
raise
up
those
dead
bodies
of
his
,
that
now
lie
in
the
Grave
.
Secondly
,
Christ
hath
such
a
quickning
power
in
him
,
that
he
is
able
to
raise
up
the
soule
that
is
dead
in
sinnes
,
to
a
spirituall
life
.
Thirdly
,
wee
will
shew
you
why
Christ
,
as
in
this
place
,
so
else-where
doth
expresse
both
the
state
of
the
faithfull
here
,
and
their
estate
after
,
under
the
same
phrase
of
speech
,
he
comprehends
both
under
this
terme
,
I
am
the
Resurrection
.
For
the
first
of
these
,
Christ
is
the
Author
of
life
,
he
hath
such
a
quickning
power
in
him
,
that
hee
is
able
to
raise
up
the
dead
bodies
of
his
out
of
their
graves
.
Wee
will
speake
first
of
this
Resurrection
that
is
of
the
body
,
though
it
be
later
in
time
;
Because
that
naturally
we
are
more
apt
to
conceive
of
the
death
,
and
life
of
the
body
,
then
of
the
death
and
life
of
the
soule
.
And
secondly
,
because
that
the
understanding
of
this
Resurrection
of
the
body
,
will
give
light
to
the
understanding
of
the
other
,
of
the
soule
.
And
here
first
wee
will
shew
briefly
what
this
Resurrection
of
the
body
is
.
And
then
prove
that
Christ
is
the
Author
,
and
the
Fountaine
First
,
the
Resurrection
of
the
body
is
this
,
when
the
soule
that
was
actually
separate
from
the
dead
body
,
returnes
againe
to
Now
that
Christ
is
the
Author
of
this
Resurrection
of
the
body
it
is
evident
:
For
as
Christ
himselfe
by
his
owne
power
,
raised
himselfe
being
dead
in
the
Grave
,
Ioh.
2.
19.
saith
Christ
,
destroy
this
Temple
,
and
in
three
dayes
I
will
raise
it
againe
,
speaking
of
the
Temple
of
his
body
.
And
so
againe
,
Iohn
10.
18.
I
have
power
,
to
lay
downe
my
life
,
and
to
take
it
up
againe
:
so
likewise
Christ
by
his
quickning
spirit
,
hee
will
raise
up
the
bodyes
of
those
that
are
now
dead
in
the
Grave
,
as
we
may
see
Ioh.
5.
28
,
29.
Mervaile
not
at
this
,
saith
Christ
,
for
the
houre
is
comming
in
which
all
that
are
in
the
grave
,
shall
heare
the
voyce
of
the
Sonne
of
man
,
and
shall
come
forth
,
they
that
have
done
good
to
the
resurrection
of
life
,
&c.
In
this
regard
Christ
is
called
the
first
fruites
of
them
that
sleepe
.
For
as
Therefore
herein
Christ
the
second
Adam
is
opposed
to
the
first
Adam
:
As
the
first
Adam
who
was
the
roote
of
all
man-kind
did
communicate
death
,
and
mortalitie
to
all
those
that
spring
from
him
:
so
likewise
Christ
the
second
Adam
by
his
Resurrection
hee
conveyes
life
,
and
a
quickening
power
to
all
his
members
,
as
wee
may
see
1
Cor.
15.
21
,
22.
For
since
by
man
came
death
,
by
man
came
also
the
resurrection
of
the
dead
:
for
as
in
Adam
all
die
;
Adam
he
communicates
death
and
mortalitie
to
all
that
spring
from
him
;
even
so
in
Christ
shall
all
be
made
alive
.
Christ
hee
conveyes
life
to
all
his
members
,
and
they
are
all
quickened
by
his
Spirit
;
therefore
Christ
is
called
a
quickning
spirit
,
1
Cor.
15.
45.
The
first
Adam
was
made
a
living
soule
,
but
the
last
Adam
a
quickning
spirit
;
not
onely
a
living
,
but
a
quickning
spirit
.
And
this
quickning
power
and
vertue
,
Christ
did
manifest
before
his
resurrection
,
by
raising
up
three
from
death
,
namely
,
by
raising
the
Widowes
sonne
,
Luke
7.
and
Iairus
his
Daughter
,
Luke
8.
and
Lazarus
here
in
this
chapter
,
And
at
his
resurrection
also
hee
manifested
this
his
quickning
power
,
in
that
he
rose
not
alone
,
but
raised
the
bodies
of
many
of
his
Saints
with
him
,
many
of
his
Saints
arose
with
him
,
and
as
they
rose
with
Christ
their
head
,
so
also
they
ascended
to
glory
together
with
Christ
their
head
,
and
the
resurrection
of
these
it
was
an
effect
of
the
resurrection
of
Christ
,
it
was
by
the
power
of
Christs
resurrection
.
Of
these
we
may
reade
Mat.
27.
52.
53.
The
graves
opened
,
and
many
bodies
of
the
Saints
that
slept
arose
,
and
came
out
of
their
graves
after
his
resurrection
,
and
went
into
the
holy
Citie
and
appeared
to
many
.
Thus
you
have
the
first
conclusion
proved
,
that
Christ
is
the
Author
of
the
resurrection
of
the
body
.
Now
in
the
next
place
,
the
second
conclusion
is
this
,
that
Christ
is
the
Author
and
Fountaine
of
spirituall
life
also
.
Hee
is
the
Author
of
the
Resurrection
of
the
soule
;
and
the
resurrection
of
the
soule
it
is
this
,
when
the
Spirit
of
grace
,
(
of
which
we
were
all
deprived
in
Adam
)
returnes
againe
to
the
soule
of
a
naturall
man
,
and
so
quickens
the
man
,
that
the
man
begins
to
rise
out
of
the
Grave
of
sinne
,
and
to
lead
a
new
life
,
a
spirituall
life
,
the
life
of
grace
:
this
is
the
resurrection
of
the
soule
.
Now
that
Christ
is
the
Author
of
this
Resurrection
also
,
of
this
spirituall
Resurrection
:
wee
may
demonstrate
this
by
a
multitude
of
Divine
testimonies
,
but
wee
will
single
out
some
few
of
the
chiefe
,
wee
need
goe
no
further
then
this
Evangelist
which
affords
plentifull
testimonie
for
the
confirmation
of
this
truth
:
As
in
Ioh.
4.
10.
There
Christ
speaking
to
the
woman
of
Samaria
,
If
thou
haddest
knowne
the
gift
of
God
,
and
who
it
is
that
said
unto
thee
give
me
drinke
,
thou
shouldest
have
asked
of
him
,
and
hee
would
have
given
thee
living
water
.
Here
the
Spirit
of
Christ
it
is
compared
to
living
water
,
by
an
allusion
to
the
water
that
continually
springeth
out
of
a
Fountaine
.
And
the
Spirit
of
grace
is
compared
to
living
water
from
the
effects
of
it
:
because
the
Spirit
of
grace
restoreth
spirituall
life
to
the
soule
,
and
then
preserveth
this
life
;
therefore
it
is
living
Water
,
and
Christ
is
as
the
Fountaine
of
this
water
that
yeeldeth
,
and
giveth
this
living
,
quickning
water
of
the
Spirit
.
Againe
in
Ioh.
5.
21.
there
Christ
chalengeth
this
power
to
himselfe
,
As
the
Father
raiseth
up
the
dead
,
and
quickneth
them
;
so
the
Sonne
quickneth
whom
hee
will
.
As
Christ
when
he
was
upon
the
earth
,
hee
raised
whom
he
would
from
the
death
of
the
body
,
so
now
being
in
heaven
,
hee
raiseth
whom
he
will
from
the
death
of
the
soule
.
Yea
,
the
voyce
of
Christ
sounding
in
the
ministrie
of
the
Word
,
accompanied
with
his
quickning
Spirit
,
is
of
power
and
efficacie
to
raise
those
that
are
dead
in
sinnes
,
as
wee
may
see
Ioh.
5.
25.
Verily
,
verily
,
I
say
unto
you
,
saith
Christ
,
the
houre
is
comming
,
and
now
is
,
when
the
dead
shall
heare
the
voyce
of
the
Sonne
of
God
,
and
they
that
heare
it
shall
live
.
Againe
in
Ioh.
6.
35.
there
Christ
stileth
himselfe
the
Bread
of
life
,
and
the
Living
bread
;
Iesus
said
unto
them
,
I
am
the
bread
of
I
am
the
bread
of
life
;
and
againe
verse
51.
I
am
the
living
bread
.
Christ
is
the
living
bread
,
the
bread
of
life
,
who
as
he
hath
life
in
himselfe
,
so
he
communicates
spirituall
life
to
all
those
that
feed
upon
him
.
And
here
is
a
broad
difference
betweene
this
Bread
of
life
,
and
ordinary
bread
,
ordinarie
food
:
for
though
ordinarie
food
can
preserve
naturall
life
where
it
is
,
yet
it
cannot
restore
life
where
it
is
not
:
but
Christ
is
such
living
Bread
,
that
he
restores
life
to
those
that
are
dead
in
sinnes
,
and
preserves
that
life
that
hee
hath
restored
,
thus
hee
is
the
living
Bread
.
Againe
Ioh.
15.
1.
there
Christ
compares
himselfe
to
a
Vine
,
and
the
faithfull
to
so
many
branches
;
I
am
the
true
Vine
,
saith
Christ
,
and
my
Father
is
the
husband-man
.
And
in
verse
5.
I
am
the
Vine
,
yee
are
the
branches
.
Now
as
the
branch
of
the
Vine
sucks
juyce
and
sappe
from
the
stocke
and
roote
of
the
vine
;
so
all
the
faithfull
receive
spirituall
juyce
and
life
,
from
Christ
their
head
.
As
Adam
hee
is
a
common
root
of
corruption
,
and
spirituall
death
to
all
that
come
from
him
;
so
Christ
is
a
common
roote
of
grace
,
and
spirituall
life
to
all
those
that
are
his
members
.
And
in
this
regard
Christ
is
compared
to
a
head
,
and
the
faithfull
to
his
members
,
Collos.
1.
18.
Christ
is
the
head
of
his
body
the
Church
.
Christ
is
Now
in
the
third
place
we
are
to
shew
you
the
reason
why
I
am
the
Resurrection
.
Now
that
this
double
power
of
quickening
,
is
to
be
understood
here
under
this
one
terme
,
wee
need
not
,
I
hope
,
spend
time
to
prove
:
for
that
Christ
speakes
here
of
the
spirituall
resurrection
,
and
the
spirituall
life
;
this
I
take
to
be
evident
from
Christs
owne
exposition
in
the
words
following
;
Hee
that
beleeveth
in
mee
,
though
hee
were
dead
,
yet
shall
hee
live
:
Hee
that
beleeveth
in
me
,
though
he
were
dead
in
sinnes
and
trespasses
before
,
yet
hee
shall
live
the
life
of
grace
,
therefore
I
am
the
Resurrection
.
Againe
,
that
the
resurrection
of
the
body
is
not
here
excluded
,
it
may
appeare
from
the
scope
and
intent
of
these
words
of
Christ
:
for
the
scope
of
these
words
here
,
is
to
perswade
Martha
that
hee
was
able
of
himselfe
,
by
his
owne
power
to
raise
up
her
dead
brother
,
to
restore
him
to
life
,
saith
hee
,
I
am
the
resurrection
,
I
have
power
to
restore
spirituall
life
to
the
soule
that
is
dead
in
sinne
,
and
this
is
the
greater
worke
;
therefore
I
am
able
to
restore
naturall
life
to
the
dead
body
,
to
restore
the
body
that
is
dead
in
the
Grave
to
life
againe
.
Now
the
reasons
why
this
double
power
is
here
comprehended
under
one
terme
,
I
am
the
Resurrection
;
the
chiefe
reasons
I
take
to
bee
these
two
.
First
,
this
double
quickning
power
is
here
comprehended
under
one
terme
,
in
regard
of
the
Analogie
,
and
proportion
betweene
these
two
,
betweene
the
restoring
of
the
body
to
life
,
and
the
restoring
the
soule
to
life
.
Secondly
,
in
regard
of
the
certaine
inseparable
connexion
betweene
these
two
.
First
,
I
say
in
regard
of
the
Analogie
and
proportion
betweene
First
,
as
in
the
resurrection
of
the
body
,
the
living
soule
must
first
returne
to
the
dead
body
,
and
quicken
it
before
it
can
rise
againe
:
so
here
in
the
Resurrection
of
the
soule
,
the
Spirit
of
grace
must
returne
to
the
soule
that
is
dead
in
sinnes
,
and
quicken
it
befor
it
can
rise
againe
:
so
that
there
is
a
similitude
in
regard
of
the
first
beginning
,
and
principle
of
this
Resurrection
.
Againe
,
secondly
there
is
an
analogie
,
and
proportion
,
in
regard
The
third
proportion
is
in
regard
of
the
estate
to
which
a
man
riseth
:
for
as
in
the
resurrection
of
the
body
,
a
man
shall
rise
Newnesse
of
life
,
Rom.
6.
4.
that
we
should
walke
in
newnesse
of
life
:
both
in
regard
Fourthly
,
there
is
a
proportion
also
in
regard
of
the
perpetuitie
Hee
that
beleeveth
in
mee
,
saith
he
,
and
so
liveth
,
hee
shall
never
die
;
he
is
raised
to
an
immutable
estate
,
to
such
a
life
as
shall
never
be
subject
to
spirituall
death
againe
.
Thus
you
see
the
analogie
,
and
proportion
between
these
two
,
and
in
this
respect
they
may
both
be
comprehended
fitly
under
one
terme
.
Secondly
,
in
regard
of
the
infallible
connexion
betweene
these
I
am
the
Resurrection
.
Now
I
come
to
the
Use
and
Application
of
that
,
that
hath
beene
delivered
.
And
the
Use
of
the
point
is
First
,
for
comfort
.
Secondly
,
for
tryall
and
examination
.
Thirdly
,
for
exhortation
,
and
direction
.
First
,
the
Use
of
the
point
may
be
for
comfort
here
,
here
is
matter
Comfort
first
against
the
death
of
the
Soule
,
comfort
against
Ephes.
5.
14.
Awake
thou
that
sleepest
,
and
stand
up
from
the
dead
,
and
Christ
shall
give
thee
light
.
Dost
thou
complaine
that
thy
heart
is
hard
and
stonie
?
remember
that
Christ
is
able
to
soften
thy
hard
heart
,
and
to
give
thee
a
heart
of
flesh
,
as
he
hath
promised
,
Ezek.
36.
36.
I
will
take
away
their
stonie
heart
,
and
give
them
an
heart
of
Deut.
30.
6.
I
will
circumcise
thy
heart
,
and
the
heart
of
thy
seed
;
that
thou
shalt
love
mee
with
all
thy
heart
,
and
with
all
thy
soule
.
And
in
Ier.
32.
40.
I
will
put
my
feare
in
their
hearts
,
that
they
shall
never
depart
from
mee
.
Dost
thou
complaine
that
thou
canst
not
beare
afflictions
patiently
?
remember
that
Christ
thy
head
,
he
is
able
to
strengthen
thee
,
and
hee
will
doe
it
,
as
he
did
the
Apostle
,
Phil.
4.
13.
saith
he
,
I
am
able
to
doe
all
things
through
Christ
that
strengtheneth
me
.
But
here
the
weake
Christian
will
bee
ready
to
object
:
but
I
To
which
I
answer
,
remember
this
to
thy
comfort
that
the
first
Resurrection
is
unlike
to
the
second
in
this
regard
;
in
regard
David
,
2
Sam.
3.
1.
But
the
house
of
David
grew
stronger
,
and
the
house
of
Saul
waxed
weaker
and
weaker
.
So
it
will
be
betweene
sinne
and
grace
,
sinne
will
grow
weaker
,
and
weaker
,
and
grace
stronger
and
stronger
.
But
yet
the
weake
Christian
may
object
further
:
but
I
feele
the
spirit
so
weake
in
me
,
and
the
flesh
so
strong
in
me
,
that
I
am
afraid
To
this
I
answer
,
remember
that
this
is
contrarie
to
the
nature
of
a
true
Resurrection
to
returne
to
death
againe
:
for
at
the
last
Angels
of
heaven
,
Luke
20.
35
,
36.
Those
that
partake
of
that
Resurrection
can
Well
of
water
springing
up
to
eternall
life
,
as
Christ
speakes
Ioh.
4.
14.
Whosoever
shall
drinke
of
the
water
that
I
shall
give
him
,
shall
never
thirst
,
but
the
water
that
I
shall
give
him
,
shall
bee
in
him
a
well
of
water
springing
up
to
everlasting
life
.
Now
wee
know
a
streame
of
water
is
of
a
vanishing
nature
,
yet
if
it
bee
nourished
with
a
continuall
Fountaine
that
can
never
be
drie
,
the
streame
will
continually
runne
:
so
it
is
with
the
streame
of
grace
in
the
soule
,
it
is
nourished
with
a
continuall
fountaine
,
such
a
one
as
can
never
be
dried
up
.
Thus
you
see
here
is
comfort
against
sinne
,
against
the
death
of
the
soule
.
Those
that
are
united
to
Christ
by
faith
,
they
may
be
assured
that
Christ
will
be
to
them
a
Fountaine
of
spirituall
life
.
Secondly
,
here
is
comfort
against
the
death
of
the
body
,
against
the
body
bee
dead
beecause
of
sinne
,
yet
the
spirit
is
life
,
as
it
is
Rom.
8.
10.
The
body
,
that
the
first
fruites
of
them
that
sleepe
:
therefore
his
Resurrection
may
bee
a
pledge
,
and
an
assurance
to
thee
of
thy
resurrection
;
As
wee
have
borne
the
Image
of
the
earthly
,
saith
the
Apostle
,
so
wee
shall
beare
the
Image
of
the
heavenly
,
1
Cor.
15.
49.
As
wee
have
borne
about
This
consideration
may
comfort
us
,
as
against
our
owne
death
,
so
against
the
death
of
our
friends
;
Let
us
therefore
receive
comfort
hence
,
as
Martha
in
this
Chapter
;
I
know
that
my
brother
shall
rise
againe
in
the
Resurrection
at
the
last
day
,
and
that
did
comfort
her
.
But
here
this
question
may
bee
demanded
;
but
is
not
this
Resurrection
To
this
I
answer
,
that
this
Resurrection
of
the
body
to
life
,
it
is
a
benefit
proper
to
the
faithfull
,
to
the
true
members
of
Christ
:
for
though
unbeleevers
,
and
wicked
persons
shall
bee
raised
up
againe
,
yet
By
a
different
cause
.
And
to
a
different
end
.
I
say
first
,
by
a
different
cause
:
the
wicked
that
are
out
of
Christ
,
cannot
have
any
benefit
from
the
Resurrection
of
Christ
,
Gen.
2.
In
the
day
thou
eatest
,
thou
shalt
die
the
death
;
that
includes
eternall
death
:
therefore
this
curse
must
be
executed
upon
them
,
and
therefore
they
most
rise
out
of
the
Grave
againe
,
that
body
and
soule
may
die
eternally
:
but
the
faithfull
members
of
Christ
shall
bee
raised
by
the
quickning
power
of
Christ
,
as
their
head
and
Saviour
.
Againe
,
as
the
wicked
shall
be
raised
by
a
different
cause
,
so
to
the
resurrection
of
condemnation
,
Ioh.
5.
27.
they
that
have
done
good
shall
come
forth
to
the
resurrection
of
life
,
and
they
that
have
done
ill
to
the
resurrection
of
condemnation
;
they
shall
not
rise
to
life
,
but
to
eternall
death
:
but
the
godly
only
shall
attaine
this
Resurrection
of
life
,
and
therefore
they
only
are
stiled
the
sonnes
of
the
resurrection
,
Luke
20.
36.
So
much
may
suffice
for
comfort
.
A
second
Use
of
the
point
may
be
for
tryall
and
examination
,
First
,
by
forsaking
of
sinne
.
Secondly
,
by
newnesse
of
life
.
Thirdly
,
by
thy
continuall
progresse
in
both
.
First
,
by
thy
forsaking
of
sinne
,
whether
hast
thou
left
those
Hee
that
was
dead
came
forth
out
of
his
grave
.
Examine
therefore
whether
thou
be
come
forth
of
the
grave
of
sinne
?
whether
hast
thou
left
the
societie
of
sinners
,
of
prophane
persons
?
and
whether
hast
thou
left
the
grave
of
thy
sinne
?
Is
there
not
some
lust
,
some
sinne
that
still
holds
thee
captive
in
this
Grave
,
to
which
thou
willingly
,
and
wittingly
obeyest
?
If
thou
live
in
any
one
knowne
sinne
,
if
thou
be
ruled
by
any
one
lust
,
whatsoever
it
be
,
be
it
swearing
,
or
drunkennesse
,
or
uncleannesse
,
or
covetousnesse
,
or
lying
,
or
open
and
publike
prophaning
of
the
Sabbath
.
I
say
,
if
thou
live
in
the
practice
of
any
of
these
,
or
the
like
knowne
sins
,
this
is
a
plaine
case
,
thou
art
still
in
the
noysome
grave
of
thy
sinnes
:
thou
art
not
risen
out
of
the
grave
of
thy
sinnes
,
and
therefore
thou
art
not
quickned
by
the
Spirit
of
Christ
;
and
if
thou
art
not
quickned
,
then
thou
art
not
a
member
of
Christ
,
thou
art
not
a
true
Christian.
Againe
,
Secondly
thou
mayest
know
it
by
the
newnesse
of
thy
life
:
whether
dost
thou
feele
a
spirituall
life
wrought
in
thee
?
If
yee
bee
risen
with
Christ
,
seeke
those
things
that
are
above
,
Collos.
3.
1.
Whether
are
thy
affections
and
meditations
heavenly
Againe
,
doth
this
spirituall
life
appeare
outwardly
also
by
thy
speeches
and
actions
?
Doth
it
appeare
outwardly
in
thy
speeches
,
is
there
a
change
there
?
canst
thou
now
speake
to
men
in
the
language
of
Canaan
,
and
to
God
in
the
voyce
of
his
Spirit
crying
Abba
,
Father
?
Againe
,
is
there
a
change
in
thy
outward
actions
?
hast
thou
left
the
societie
of
sinners
?
and
dost
thou
converse
with
living
Christians
?
Dost
thou
love
those
that
excell
in
vertue
?
and
dost
thou
manifest
the
graces
of
the
Spirit
in
the
conscionable
performance
of
all
the
duties
of
thy
generall
,
and
particular
calling
?
As
soone
as
Lazarus
was
quickned
,
presently
as
he
left
the
Grave
,
so
he
conversed
with
living
men
,
and
walked
in
his
Calling
:
so
examine
if
thou
have
left
the
societie
of
the
dead
,
and
converse
with
living
Christians
,
and
delight
in
them
;
and
whether
thou
walke
on
conscionably
in
the
place
that
God
hath
set
thee
in
,
making
the
word
of
Christ
the
rule
of
all
thy
actions
.
If
it
bee
thus
with
thee
,
if
thou
feele
this
spirituall
life
wrought
in
thy
soule
,
and
it
appeare
outwardly
in
all
thy
speeches
and
actions
,
this
is
a
good
signe
thou
partakest
of
the
first
Resurrection
to
the
life
of
grace
.
In
the
third
place
,
thou
maist
know
this
also
by
thy
progresse
in
Againe
,
thou
maist
know
it
by
thy
progresse
in
thy
vivification
:
Dost
thou
grow
in
grace
daily
?
Is
grace
in
thee
,
as
the
house
of
David
,
as
that
grew
stronger
and
stronger
,
so
doth
grace
in
thee
?
Is
grace
like
a
young
man
,
as
it
is
in
every
member
of
Christ
?
and
therefore
it
is
stiled
the
New
man
:
because
it
is
as
a
young
and
lustie
man
that
daily
growes
stronger
,
till
he
come
to
his
full
strength
,
doth
grace
in
thee
grow
stronger
daily
?
and
dost
thou
goe
forward
in
thy
Christian
course
?
It
is
the
dutie
of
a
Christian
to
walke
on
daily
in
his
Christian
course
,
Rom.
6.
4.
newnesse
of
life
.
If
thou
find
this
progresse
in
thy
mortification
,
and
vivification
,
it
is
a
good
signe
indeed
that
thou
hast
attained
to
the
first
Resurrection
of
the
soule
,
to
a
spirituall
life
.
Therefore
let
mee
intreate
you
to
set
upon
this
worke
of
examination
of
your
owne
hearts
diligently
,
and
faithfully
.
Let
not
the
multitudes
of
worldly
businesse
:
let
not
the
allurement
of
vaine
objects
,
and
vain
companie
;
let
not
the
appetite
and
desire
of
base
pleasures
drive
these
thoughts
out
of
your
heads
:
but
examine
your
owne
hearts
whether
you
partake
of
the
first
Resurrection
,
or
no.
Deceive
not
thy
owne
soule
:
for
though
conscience
may
now
sleepe
,
thou
mayst
thinke
thou
art
in
a
good
estate
;
yet
let
me
tell
thee
,
the
time
will
come
when
thy
conscience
will
awake
,
that
if
thou
continue
to
wallow
in
any
one
sin
,
if
there
be
no
change
in
thee
in
thy
life
,
in
thy
heart
;
if
in
stead
of
growing
better
,
thou
grow
worse
,
and
bee
hardned
more
and
more
in
sinfull
courses
,
thy
conscience
will
tell
thee
to
thy
face
,
thou
art
a
dead
man
,
thou
hast
no
part
in
Christ
:
for
Christ
is
the
Resurrection
,
the
Fountaine
of
spirituall
life
:
thou
hast
not
yet
attained
the
first
Resurrection
to
the
life
of
grace
,
and
therefore
if
thou
goe
on
in
this
course
,
thou
shalt
not
attaine
to
the
second
Resurrection
to
the
life
of
glory
.
So
much
for
that
Use.
The
third
,
and
the
last
Use
of
the
point
is
for
exhortation
,
and
Hee
was
declared
mightily
to
bee
the
Sonne
of
God
by
his
Resurrection
:
So
if
thou
canst
by
a
power
and
vertue
drawne
from
Christ
,
rise
out
of
the
grave
of
thy
sinne
,
then
thou
shalt
declare
thy selfe
to
bee
the
member
of
Christ
,
the
Sonne
of
God
,
the
daughter
of
God
:
therefore
labour
to
attaine
this
first
Resurrection
.
But
here
this
question
may
be
demanded
:
but
by
what
meanes
To
this
I
answer
briefly
,
that
by
the
same
meanes
by
which
Cor.
15.
52.
The
Trump
shall
sound
,
and
the
dead
shall
be
raised
incorruptible
.
And
hee
shall
raise
them
by
his
quickning
Spirit
.
So
by
the
like
meanes
Christ
now
raiseth
our
soules
that
are
dead
in
sinnes
:
therefore
if
thou
desire
to
bee
raised
out
of
the
grave
of
sinne
,
let
me
counsell
thee
,
First
,
to
attend
diligently
to
the
word
of
God
,
upon
the
preaching
of
the
Gospell
.
The
word
of
Christ
,
is
a
quickning
word
,
as
Christ
saith
,
Ioh.
3.
63.
My
Word
is
spirit
and
life
.
The
voyce
Lazarus
,
Come
forth
;
presently
Lazarus
quickned
,
and
came
forth
:
so
the
voyce
of
Christ
in
the
ministerie
of
the
Word
hath
a
quickning
power
,
to
raise
sinners
from
the
death
of
sinne
:
therefore
when
the
Ministers
crie
aloude
,
and
the
Prophets
lift
up
their
voyce
as
a
Trumpet
,
then
hearken
.
Secondly
,
be
frequent
,
and
fervent
in
Prayer
for
the
Spirit
of
of
grace
,
and
of
Christ
:
before
thou
heare
,
pray
;
and
after
thou
hast
heard
,
pray
that
the
Spirit
of
Christ
may
accompany
his
Word
,
that
so
this
may
be
a
meanes
to
awaken
,
and
to
quicken
thee
out
of
thy
naturall
estate
,
and
to
raise
thee
out
of
the
death
of
sinne
.
Thou
must
pray
to
God
to
give
thee
a
hearing
eare
,
and
a
beleeving
heart
:
that
so
the
sound
of
the
Word
may
not
be
as
the
sound
of
a
Trumpet
in
the
eares
of
a
dead
man
,
but
that
thou
mayst
be
quickned
by
the
voyce
of
Christ
.
And
though
thou
have
continued
a
long
time
in
thy
sinnes
,
yet
bee
not
altogether
discouraged
:
remember
that
Christ
is
able
to
raise
thee
,
though
thou
have
continued
never
so
long
in
thy
sinnes
:
for
hee
that
was
able
to
raise
Lazarus
that
was
dead
and
buried
,
and
now
stinking
in
the
Grave
,
he
is
able
to
raise
up
thee
also
.
In
the
last
place
(
in
one
word
)
if
upon
examination
,
thou
find
thou
have
attained
to
this
spirituall
Resurrection
,
then
here
is
a
ground
of
exhortation
,
To
-
humilitie
.
-
thankfulnesse
.
Here
is
a
ground
of
Exhortation
to
Humilitie
and
Thankfulnesse
,
to
joyne
them
both
together
,
because
they
usually
goe
together
:
the
proud
person
is
alway
unthankfull
;
and
the
humble
man
is
alway
a
thankfull
man
.
Now
if
thou
have
attained
to
this
Resurrection
,
thou
hast
great
cause
to
be
humble
,
and
to
bee
thankfull
.
First
,
thou
hast
great
cause
to
bee
humbled
,
because
thou
hast
nothing
but
that
thou
hast
received
:
thou
hast
great
cause
to
bee
humbled
,
because
thou
puttest
not
any
hand
to
this
worke
,
no
more
than
the
dead
body
of
Lazarus
could
helpe
to
the
raising
of
him
.
No
more
then
a
creature
being
nothing
,
can
helpe
to
its
owne
creation
;
no
more
can
a
sinner
helpe
forward
this
worke
of
his
Resurrection
,
therefore
thou
hast
cause
to
be
humbled
for
not
putting
the
least
helping
hand
to
this
worke
,
it
is
wholly
supernaturall
.
Therefore
let
not
any
one
arrogate
any
thing
to
the
power
of
his
free-will
,
but
remember
the
worke
is
wholly
supernaturall
.
Secondly
,
as
we
have
cause
to
be
humbled
,
so
to
be
thankfull
too
,
doe
but
consider
the
desperate
,
and
dangerous
estate
of
sinne
whence
thou
art
raised
,
and
then
make
thy
humble
confession
with
the
Israelites
,
when
they
brought
their
first
fruites
before
God
,
Deut.
26.
5.
A
Syrian
ready
to
perish
was
my
father
;
hee
went
into
Egypt
with
a
few
;
and
became
a
Nation
mightie
,
and
populous
,
and
the
Lord
brought
him
out
of
Egypt
with
a
mighty
hand
,
and
an
out-stretched
arme
,
with
terrour
and
signes
,
and
wonders
,
and
hath
brought
us
to
this
place
,
and
hath
given
us
this
Land
,
even
a
Land
flowing
with
milke
,
and
honey
.
The
like
deliverance
the
Lord
hath
wrought
for
thee
,
therefore
bee
thankfull
,
and
make
thy
thankfull
acknowledgement
with
the
Psalmist
,
Psal.
115.
Not
unto
us
,
but
to
thy
Name
give
the
glorie
.
And
then
desire
God
,
as
he
hath
by
his
mercie
brought
thee
to
the
Kingdome
of
grace
,
so
by
his
power
to
preserve
thee
to
the
Kingdome
of
glorie
.
And
desire
Christ
,
as
he
by
his
quickning
Spirit
,
hath
made
thee
partakers
of
the
first
Resurrection
to
the
life
of
grace
;
so
to
make
thee
partaker
of
the
second
to
the
life
of
glorie
.
FINIS
.
THE
DEATH
OF
SINNE
,
AND
LIFE
OF
GRACE
.
EPHES.
2.
1.
And
you
hath
hee
quickned
,
that
were
dead
in
Sinnes
and
Trespasses
.
LONDON
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
DEATH
OF
SINNE
;
AND
LIFE
OF
GRACE
.
SERMON
XXXVII
.
ROM.
6.
11.
Likewise
reckon
ye
also
your selves
to
bee
dead
unto
sinne
,
but
alive
unto
God
,
through
Iesus
Christ
our
Lord
.
THe
intent
of
this
Chapter
,
is
to
take
off
an
abuse
of
the
Doctrine
of
the
where
sinne
abounded
,
Grace
did
much
more
abound
.
From
hence
some
did
inferre
;
that
therefore
under
the
Gospell
they
might
take
liberty
to
sinne
,
the
more
their
sinnes
were
,
and
the
greater
they
were
,
the
more
they
should
occasion
God
to
manifest
his
abundant
Grace
upon
them
.
This
the
Apostle
answers
in
this
Chapter
,
and
he
answers
it
two
waies
;
First
,
by
way
of
detestation
.
Secondly
,
by
way
of
confutation
.
By
way
of
detestation
in
the
first
verse
,
and
part
of
the
second
,
What
shall
we
say
then
,
shall
we
continue
in
sinne
that
Grace
may
abound
?
God
forbid
.
Secondly
,
by
way
of
confutation
;
the
argument
whereby
hee
confutes
it
,
is
by
a
necessarie
consequence
of
our
justification
;
that
is
,
our
sanctification
:
these
are
so
inseperably
united
together
,
all
that
are
justified
,
are
sanctified
.
And
upon
this
ground
,
the
Apostle
frames
two
arguments
to
confute
this
errour
,
taken
from
the
two
parts
of
sanctification
.
The
first
is
from
our
mortification
,
from
the
third
verse
,
to
the
end
of
the
seventh
;
and
the
argument
runnes
thus
.
Those
that
are
dead
to
sinne
,
cannot
sinne
that
Grace
may
abound
;
but
all
that
are
in
Christ
,
are
dead
to
sinne
,
therefore
they
cannot
sinne
that
Grace
may
abound
.
Now
that
all
that
are
in
Christ
are
dead
to
sinne
;
he
proves
by
their
union
with
Christ
,
testified
in
Baptisme
,
and
by
the
effect
of
that
union
,
which
is
conformitie
to
Christ
;
that
as
Christ
was
dead
for
sinne
,
so
they
are
dead
to
sinne
.
The
second
argument
,
is
taken
from
the
second
part
of
our
sanctification
,
which
is
our
quickning
to
a
new
life
;
and
that
he
handles
in
the
8.
9.
10.
verses
,
and
that
argument
runnes
thus
.
Those
that
are
quickned
by
Christ
to
newnesse
of
life
,
cannot
sin
that
Grace
may
abound
:
but
all
that
are
in
Christ
,
are
quickned
by
Christ
to
newnesse
of
life
;
therefore
they
cannot
sinne
that
Grace
may
abound
.
That
all
that
are
in
Christ
are
quickned
to
newnesse
of
life
;
he
proves
in
verse
8.
If
we
be
dead
with
Christ
,
we
beleeve
that
we
shall
live
with
him
still
by
our
union
with
Christ
,
whereby
there
comes
a
conformity
to
Christ
in
his
resurrection
,
as
well
as
in
his
death
.
And
from
these
premises
,
hee
inferres
by
way
of
application
,
the
conclusion
that
is
here
in
the
words
of
the
Text
I
have
now
read
to
you
;
likewise
reckon
ye
also
your selves
dead
unto
sinne
,
but
alive
to
God
,
through
Iesus
Christ
our
Lord
.
As
if
he
should
say
,
doe
not
rest
your selves
satisfied
in
the
bare
knowledge
of
these
things
,
in
the
discourse
of
them
in
generall
,
but
bring
them
to
particular
application
,
make
the
case
your
owne
;
what
wee
say
of
death
to
sinne
,
and
of
newnesse
of
life
wee
speake
to
you
,
if
ye
be
in
Christ
;
therefore
you
must
make
account
of
it
to
bee
your
case
,
likewise
reckon
ye
your selves
dead
to
sinne
,
but
alive
to
God
through
Iesus
Christ
our
Lord
.
We
see
now
the
coherence
of
the
words
with
those
that
goe
before
,
and
the
maine
intent
and
scope
of
the
Apostle
in
the
Chapter
wherein
we
might
note
divers
things
.
The
first
is
out
of
the
very
connexion
,
that
by
vertue
of
the
union
of
beleevers
with
Christ
,
there
is
in
them
a
conformitie
to
Christ
.
They
Then
againe
secondly
,
wee
might
note
hence
this
also
,
that
Rectified
and
sanctified
reason
,
ever
concludes
to
God
,
and
for
God
.
Reckon
yee
,
make
account
,
conclude
this
,
so
the
word
signifieth
,
reason
thus
,
conclude
thus
;
as
it
is
used
Rom.
3.
28.
Wee
That
a
man
is
justified
by
Faith
without
the
workes
of
the
Law
.
So
,
conclude
this
,
rest
on
this
conclusion
,
do
not
make
it
a
matter
of
conjecture
,
and
opinion
onely
:
but
when
you
consider
things
wisely
,
when
you
weigh
things
seriously
,
you
shall
see
great
reason
to
inferre
those
things
,
from
these
premisses
that
God
would
have
you
inferre
.
Therefore
whatsoever
reasoning
is
against
the
Word
,
whatsoever
disputes
the
mindes
of
men
uphold
against
any
truth
in
Scripture
,
it
is
but
the
reasoning
of
corrupt
reason
;
If
reason
were
sanctified
,
it
would
conclude
as
2
Cor.
5.
We
judge
,
if
one
dyed
for
all
,
then
they
that
live
,
should
not
live
to
themselves
,
but
to
him
that
dyed
for
them
.
When
men
come
to
deale
judiciously
,
and
advisedly
,
when
they
come
to
conclude
of
things
wisely
;
they
will
conclude
then
,
that
what
use
the
Word
and
the
Gospell
would
have
them
make
of
any
truth
,
that
they
will
make
of
it
,
Likewise
reckon
ye
,
judge
thus
.
Thirdly
,
we
might
note
hence
thus
much
also
,
that
The
best
and
most
profitable
knowledge
of
the
Scriptures
,
is
in
applying
it
Reckon
ye
also
your selves
,
saith
the
Apostle
;
make
account
of
thus
much
,
that
this
is
a
truth
concernes
you
in
particular
.
Judge
your selves
so
farre
profited
by
the
Word
you
heare
,
as
you
can
make
good
application
of
it
to
your
owne
estate
and
condition
.
Whensoever
men
come
to
heare
the
Word
,
they
come
to
heare
somewhat
that
concernes
themselves
:
therefore
whatsoever
wee
say
befalls
them
that
are
in
Christ
;
apply
it
your selves
,
and
make
account
this
is
my
case
,
if
I
bee
in
Christ
.
Fourthly
,
hence
we
might
note
thus
much
also
,
that
When
a
man
is
in
Christ
,
there
is
a
reall
change
.
There
is
an
evident
change
from
what
hee
was
,
before
hee
was
in
Christ
.
For
so
the
Apostle
reasons
;
now
you
are
in
Christ
,
there
is
such
a
change
,
as
from
death
to
life
,
there
is
a
mervellous
great
change
in
you
.
If
there
bee
not
this
change
in
you
,
neither
are
you
in
Christ
;
and
all
the
hopes
you
build
on
of
being
in
Christ
,
they
are
without
a
foundation
,
they
are
upon
an
imaginarie
Christ
,
not
upon
Christ
that
is
yours
indeed
.
If
you
bee
in
Christ
,
let
it
appeare
in
a
change
;
let
us
see
how
you
are
changed
since
you
were
in
Christ
,
from
that
you
were
before
:
for
this
make
account
of
,
conclude
thus
much
for
your selves
;
that
all
that
are
in
Christ
are
changed
.
But
fiftly
,
and
lastly
,
hee
expresseth
wherein
this
change
consisteth
;
and
hee
makes
choice
of
such
termes
as
are
most
acquisite
,
First
,
the
Analogie
and
proportion
,
the
aptnesse
,
and
fitnesse
of
the
termes
,
wherein
the
Apostle
expresseth
the
spirituall
change
of
those
that
are
in
Christ
;
how
fitly
they
may
be
sayd
to
be
dead
,
and
alive
.
Secondly
,
it
is
observeable
in
what
order
the
Apostle
expresseth
these
first
dead
,
and
then
alive
.
Make
account
that
the
worke
of
Grace
in
the
effectuall
change
in
your
hearts
,
it
proceeds
in
this
order
.
First
you
are
dead
,
and
then
alive
;
dead
to
sin
first
,
and
then
alive
to
God
.
Thirdly
,
note
the
certaine
connexion
of
these
two
together
;
so
there
is
not
onely
a
certainty
in
the
object
,
but
a
certainty
in
the
subject
too
;
not
only
a
certaintie
that
those
that
are
in
Christ
shall
live
:
but
it
is
certaine
to
you
,
make
account
of
this
,
make
this
conclusion
for
your selves
,
build
on
it
,
know
it
for
your selves
,
as
he
sayd
to
Iob
;
it
is
certaine
if
you
be
in
Christ
,
you
are
dead
with
Christ
,
and
you
shall
live
with
Christ
,
make
account
of
this
.
Lastly
,
the
efficient
cause
of
this
great
change
exprest
in
these
termes
,
it
is
Iesus
Christ
our
Lord
:
make
account
of
this
,
if
you
be
in
Christ
,
there
comes
a
vertue
from
Christ
,
an
effectuall
working
of
Christ
by
his
spirit
in
your
hearts
;
such
a
powerfull
worke
as
will
conforme
you
to
Christ
dead
,
and
to
Christ
risen
;
that
you
shall
be
dead
to
sinne
,
and
alive
to
God
:
not
by
any
strength
in
your selves
,
or
any
excellent
endowment
in
your
owne
natures
,
not
by
any
naturall
inclination
and
abilitie
,
but
through
the
vertue
and
power
of
Iesus
Christ
our
Lord
working
in
you
.
Thus
you
have
the
Text
opened
.
Wee
will
speake
first
of
the
Analogie
and
proportion
,
the
agreement
betweene
the
metaphors
here
used
,
and
the
things
exprest
you
are
dead
to
sinne
,
and
alive
to
God
;
that
hee
choseth
to
expresse
it
by
life
and
death
.
Had
it
not
beene
fit
to
have
sayd
thus
much
;
you
are
changed
in
your
dispositions
,
in
your
inclinations
,
in
your
intentions
,
in
your
actions
;
you
are
changed
in
your
conversations
,
you
are
other
kind
of
men
in
the
inclination
of
your
hearts
;
you
bring
forth
other
fruit
,
you
lead
other
lives
then
you
were
wont
to
doe
?
But
hee
expresseth
it
here
yet
more
fully
;
that
is
,
by
that
that
includes
all
these
;
and
if
there
be
any
thing
more
may
be
added
,
it
includes
that
too
,
yee
are
dead
and
alive
.
Then
we
will
consider
,
First
,
generally
,
how
death
,
and
life
,
expresse
the
state
of
them
that
are
in
Christ
.
Secondly
,
consider
them
in
their
particular
application
;
how
death
expresseth
the
first
part
of
a
mans
change
in
sanctification
,
and
life
the
second
part
.
First
,
wee
take
them
in
generall
,
and
let
this
bee
the
point
,
that
A
man
that
is
indeed
effectually
changed
by
vertue
of
his
union
with
Christ
;
hee
hath
such
a
change
wrought
in
him
,
as
in
a
dead
,
and
living
man
;
as
in
life
,
or
in
death
.
Now
,
first
take
it
in
generall
;
you
know
life
,
and
death
,
they
imply
,
first
a
generall
change
;
when
a
man
is
alive
,
or
when
a
A
member
may
bee
dead
,
and
yet
neverthelesse
the
man
alive
;
but
if
the
man
be
dead
,
there
is
a
general
change
that
goes
throughout
,
it
possesseth
every
part
,
every
member
;
so
that
now
there
is
no
member
of
him
,
but
death
rules
in
it
,
then
hee
is
a
dead
man
.
So
it
is
in
this
,
when
a
man
is
dead
spiritually
,
there
is
not
a
change
in
some
particular
actions
onely
,
in
some
particular
opinions
onely
;
there
is
not
an
alteration
of
some
of
his
old
customes
onely
;
but
it
is
a
generall
change
,
so
it
goes
through
the
whole
man
.
It
is
a
change
in
the
understanding
,
he
judgeth
things
otherwise
then
hee
was
wont
to
doe
.
And
there
is
a
change
in
the
will
;
the
inclination
of
it
is
to
other
objects
then
he
was
wont
to
bee
inclined
to
.
And
thence
there
is
a
change
in
his
intentions
;
he
propounds
other
ends
to
himselfe
then
he
was
wont
.
So
there
is
a
change
in
respect
of
the
whole
;
the
Word
is
the
rule
of
all
a
mans
actions
.
There
is
a
change
from
particular
evills
,
from
one
as
well
as
another
;
that
when
any
thing
is
discovered
to
him
to
bee
a
sinne
,
to
bee
a
transgression
of
the
rule
;
hee
is
turned
from
it
.
So
likewise
,
when
any
thing
is
discovered
to
him
to
be
a
dutie
,
agreeable
to
the
rule
according
to
the
will
of
God
revealed
in
his
Word
;
hee
is
a
vessell
of
honour
prepared
for
it
:
and
that
is
it
the
Apostle
especially
means
,
when
he
compares
them
to
vessells
,
and
he
describes
them
thus
;
they
are
vessells
of
honour
fit
for
the
service
of
their
Master
,
prepared
for
every
good
worke
:
So
that
now
as
the
Apostle
sayth
,
there
remaineth
no
more
conscience
of
sinne
.
That
is
,
there
remains
not
now
any
sinne
to
cleave
to
the
conscience
to
defile
it
,
to
cleave
to
the
conscience
so
,
as
a
ruling
enemie
would
doe
,
that
would
take
away
all
true
and
perfect
peace
;
all
boldnesse
,
and
accesse
to
the
throne
of
Grace
,
there
is
no
such
conscience
of
sinne
.
This
making
conscience
of
every
sinne
,
is
that
that
frees
conscience
from
being
defiled
in
that
sence
with
any
sinne
.
So
much
for
the
first
.
Well
,
secondly
it
is
expressed
by
death
,
and
life
,
to
shew
the
orderlinesse
in
the
proceeding
of
this
change
.
When
a
man
is
First
make
the
inside
cleane
,
and
then
all
will
bee
cleane
;
against
the
hypocrisie
of
the
Scribes
,
and
Pharisees
,
that
looked
more
to
outward
actions
.
So
this
change
,
it
is
not
onely
a
meere
civilizing
of
a
man
,
a
conforming
of
him
to
that
societie
hee
converseth
with
in
outward
actions
;
but
renewing
of
a
man
in
the
spirit
of
his
minde
,
Rom.
12.
2.
So
the
change
begins
from
within
.
Hence
it
is
,
that
first
hee
is
good
,
and
then
hee
doth
good
,
according
to
the
speech
of
Christ
,
make
the
tree
good
,
and
then
the
fruit
will
bee
good
,
we
will
not
stand
upon
it
:
you
see
the
Analogie
,
and
agreement
holds
betweene
these
two
in
generall
.
Now
we
come
to
take
them
apart
more
specially
:
First
,
how
Reckon
this
,
sayth
the
Apostle
,
make
account
of
this
,
that
you
are
dead
to
sinne
:
that
is
,
now
there
is
such
a
change
and
turning
from
your
evill
courses
,
from
whatsoever
it
is
that
is
truly
and
properly
called
sinne
in
Scripture
,
you
are
changed
from
it
.
Now
in
whatsoever
sence
a
man
may
be
said
to
bee
dead
,
in
that
sence
a
man
in
Christ
is
changed
from
sinne
,
there
is
somewhat
in
his
change
expressing
that
death
.
Now
there
is
a
threefold
death
,
A
-
Civill
-
Judiciall
-
Naturall
Death
.
We
begin
with
the
judiciall
first
,
as
Gods
great
Worke
begins
So
reckon
yee
your selves
dead
to
sinne
;
make
account
of
this
,
that
now
in
your
judgement
there
is
a
sentence
passed
out
against
sinne
,
that
it
shall
bee
slaine
,
that
it
shall
bee
mortified
;
thus
your
judgement
stands
,
and
thus
you
lookeupon
it
,
as
a
thing
dead
in
sentence
;
and
that
is
the
first
.
It
is
that
in
Ezek.
36.
31.
saith
the
Lord
,
When
I
shall
bee
pacified
to
thee
,
this
shall
follow
upon
it
;
thou
shalt
judge
thy selfe
worthy
to
bee
destroyed
,
for
all
thine
iniquities
and
abhominations
.
When
God
is
reconciled
to
a
man
,
which
is
as
much
as
to
say
,
when
a
man
is
in
Christ
:
for
by
Christ
we
are
reconciled
to
God
,
this
followes
upon
it
,
that
man
comes
now
to
judge
sinne
to
bee
a
deadly
thing
,
to
judge
sinne
to
bee
dead
,
and
to
judge
himselfe
worthy
to
bee
destroyed
for
it
.
Hee
lookes
on
sinne
as
it
should
be
looked
upon
,
his
opinion
is
right
concerning
it
:
hee
accounts
it
an
iniquitie
,
a
thing
against
that
rectitude
,
against
that
equitie
,
and
righteousnes
wherewith
man
was
once
indowed
in
the
Creation
;
and
from
which
so
farre
as
hee
swerves
,
so
farre
hee
is
plunged
into
death
.
As
you
know
that
curse
was
denounced
against
man
when
he
sinned
he
should
die
:
so
hee
cannot
looke
upon
iniquitie
,
upon
that
that
is
contrary
to
that
righteousnesse
wherein
hee
was
made
,
but
hee
lookes
upon
it
,
as
on
death
it selfe
,
and
a
deadly
thing
;
hee
lookes
upon
it
as
upon
an
abhomination
.
That
looke
as
persons
that
sinned
capitally
were
an
abhomination
to
the
Land
,
and
people
among
whom
they
sinned
;
as
the
Scripture
speakes
of
murtherers
,
and
the
like
;
the
land
was
defiled
if
the
sentence
of
death
were
not
executed
;
so
it
is
here
in
the
opinion
and
judgement
of
a
man
that
is
in
Christ
,
he
accounts
this
the
greatest
defilement
,
that
his
soule
remaines
so
farre
polluted
and
defiled
,
as
there
is
any
life
left
in
sinne
.
That
is
the
first
thing
,
reckon
this
then
that
sinne
is
dead
imediatly
;
that
is
,
that
you
now
come
to
passe
(
as
Judges
do
)
a
sentence
of
death
against
sin
:
and
that
howsoever
a
Malefactour
bee
not
naturally
dead
,
when
he
is
judicially
dead
;
yet
hee
is
in
an
order
to
it
,
the
next
thing
that
followes
will
bee
to
be
cut
off
.
So
it
is
with
sinne
,
when
a
man
comes
to
judge
himselfe
for
his
iniquitie
,
worthy
to
be
destroyed
for
his
abhominations
,
this
is
the
next
thing
that
followes
,
hee
will
not
rest
,
till
that
bee
slaine
and
subdued
,
till
that
Mallefactour
bee
condemned
to
death
,
and
cut
off
and
tooke
out
of
the
way
.
Here
is
the
first
thing
,
herein
this
change
is
like
death
.
Secondly
,
there
is
a
civill
death
too
;
so
one
that
lives
naturally
,
may
bee
dead
civilly
;
so
one
that
is
under
the
subjection
and
so
reckon
yee
your selves
dead
,
saith
the
Apostle
.
Make
account
that
when
you
are
in
Christ
,
sinne
is
no
more
to
be
ruler
,
and
commander
,
to
act
,
and
animate
,
and
quicken
you
to
obey
its
lusts
,
that
you
should
beacted
,
and
animated
by
it
,
that
as
soone
as
sinne
tempts
,
you
should
obey
presently
:
make
account
in
this
sence
you
are
dead
to
sinne
,
that
is
,
sinne
is
dead
in
you
civilly
,
it
hath
not
a
ruling
power
;
it
comes
not
now
as
one
that
hath
power
to
sway
all
before
it
:
that
is
it
the
Apostle
saith
in
this
Chapter
,
sinne
shall
not
have
dominion
;
You
have
a
new
Master
,
a
new
Lord
,
you
are
no
more
under
the
rule
and
dominion
of
sinne
,
that
is
the
second
.
Thirdly
,
there
is
a
naturall
death
,
as
well
as
a
judiciall
,
and
civill
|
Imperfectly
,
|
Inchoate
.
|
|
Perfectly
,
|
Consummate
.
|
Naturall
death
imperfect
,
and
but
begun
is
this
,
as
when
there
Now
,
as
it
is
in
this
case
with
a
tree
;
will
you
know
when
it
is
dead
?
take
it
in
the
Spring
.
All
the
trees
in
Winter
seeme
to
bee
Looke
what
the
Spring
is
to
the
tree
,
that
is
occasion
to
the
sinfulnesse
of
mans
heart
.
Indeed
when
sinne
takes
a
man
upon
disadvantage
,
upon
unequall
termes
that
he
deliberates
not
,
and
considers
not
what
hee
is
doing
:
as
David
saith
,
I
said
in
my
hast
;
then
many
times
sinne
prevailes
,
and
bindes
him
,
as
a
theefe
doth
the
master
of
the
house
hand
and
foot
:
yet
neverthelesse
when
he
well
weighes
,
and
considers
things
,
at
such
a
time
it
will
appeare
that
sinne
is
dead
.
Thus
you
see
how
fitly
the
termes
hold
to
expresse
the
change
of
a
Christian
,
his
judgement
is
right
,
hee
condemnes
sinne
as
death
,
in
the
purpose
and
covenant
of
his
heart
whereby
hee
is
bound
to
God
,
he
disposeth
it
from
its
dominion
and
rule
,
that
what
it
doth
now
is
as
a
theefe
by
stealth
,
that
surprizeth
a
man
in
his
sleepe
;
And
it
hath
its
deadly
wound
,
whereupon
it
withers
,
and
decayes
,
and
at
last
in
the
sight
of
all
men
,
and
at
such
a
time
,
when
if
there
were
any
life
it
would
appeare
,
at
such
a
time
it
shall
appeare
that
sinne
is
dead
.
Thus
you
see
the
first
expression
opened
,
the
change
from
sinne
by
death
;
you
are
dead
to
sinne
.
Now
take
the
second
expression
,
you
are
alive
to
God
,
that
expresseth
The
first
is
this
,
you
know
life
it
consists
in
the
union
of
a
man
,
you
are
alive
to
God
through
our
Lord
Iesus
Christ
,
when
there
is
a
union
betweene
Christ
and
you
.
And
how
is
that
?
It
is
by
an
influence
from
Christ
into
the
soule
,
and
that
is
the
mightie
worke
of
the
Spirit
of
God
,
as
you
see
Ioh.
6.
63.
It
is
the
Spirit
that
quickneth
,
Now
I
live
,
saith
the
Apostle
,
by
faith
in
the
Sonne
of
God
,
that
died
for
mee
,
Gal.
2.
20.
Now
when
there
is
such
a
union
betweene
Christ
and
a
man
,
then
branches
in
the
Vine
,
they
are
quickned
by
dead
in
trespasses
and
sinnes
,
Ephes.
2.
1.
that
is
the
first
.
Secondly
,
this
change
is
exprest
by
life
in
another
respect
:
for
looke
as
in
life
there
is
not
only
an
union
with
the
principle
of
As
every
thing
is
in
being
,
so
it
is
in
working
:
take
a
naturall
man
,
he
doth
naturall
actions
,
by
vertue
of
a
naturall
life
.
Take
a
worldly
man
,
he
doth
live
,
(
as
a
man
may
say
)
in
worldly
actions
,
by
vertue
of
that
worldly
principle
that
is
in
him
.
So
take
a
spirituall
man
;
what
is
the
reason
hee
delights
in
spirituall
things
?
His
delight
is
in
the
law
of
the
Lord
,
as
David
saith
,
and
in
that
Law
hee
meditates
day
and
night
.
What
is
the
reason
his
delight
is
in
the
Saints
;
and
the
more
spirituall
any
one
is
,
the
more
he
delights
in
them
?
the
reason
is
this
,
because
he
lives
a
spirituall
life
,
therefore
he
doth
actions
agreeable
to
that
principle
with
which
hee
is
united
;
therefore
by
this
you
shall
know
it
.
Thirdly
,
there
are
certaine
properties
in
life
that
hold
in
this
First
,
wheresoever
there
is
life
,
there
is
a
naturall
appetite
,
and
desire
after
all
meanes
that
may
preserve
that
life
.
Wheresoever
God
gives
life
to
any
creature
,
he
gives
also
a
desire
to
that
creature
to
preserve
that
life
it
hath
,
which
is
the
best
state
of
being
.
Now
,
it
is
so
with
a
Christian
,
all
his
desires
are
to
preserve
spirituall
life
,
and
to
increase
it
:
he
rests
not
in
what
hee
hath
,
but
labours
to
be
more
yet
,
and
to
doe
more
yet
,
to
know
God
more
,
to
love
God
more
,
to
serve
God
better
;
to
live
more
fruitfully
,
more
profitably
among
men
.
Hee
delights
in
the
actions
of
spirituall
life
:
therefore
hee
would
strengthen
those
habites
by
all
actions
,
and
industrie
,
and
indevour
.
As
new-borne
babes
,
saith
the
Apostle
,
desire
the
sincere
milke
of
the
Word
,
that
yee
may
grow
thereby
.
No
sooner
is
there
life
in
a
new-borne
babe
,
but
there
is
a
desire
to
nourish
that
life
.
You
see
there
is
a
naturall
appetite
even
in
the
very
trees
,
that
thrust
their
rootes
downe
into
the
ground
,
to
draw
moysture
below
from
the
earth
,
by
an
instinct
to
preserve
that
life
they
have
in
the
stocke
,
and
in
the
branches
.
So
it
is
in
every
man
that
hath
a
spirituall
life
,
he
puts
forth
with
all
industrie
for
all
spirituall
helpes
,
according
to
that
strength
hee
hath
for
the
preservation
of
his
spirituall
life
.
That
is
the
reason
why
they
are
not
content
,
in
the
abundance
of
all
outward
things
,
when
they
want
spirituall
helpes
:
and
that
is
the
reason
that
they
are
not
satisfied
,
nor
solace
themselves
in
dead
,
worldly
,
company
;
that
is
the
reason
their
hearts
rest
not
in
things
below
;
because
these
are
not
the
food
of
their
spirituall
life
;
these
are
not
the
things
that
preserve
that
life
that
is
in
them
.
Secondly
,
as
there
is
a
desire
of
the
preservation
▪
of
life
,
so
there
is
a
desire
of
propagation
,
and
transfusion
of
it
to
others
,
Philip
calls
Nathaniel
,
Ioh.
1.
44.
when
he
had
gained
the
knowledge
of
Christ
.
And
the
And
this
is
not
done
out
of
faction
,
out
of
a
desire
to
make
their
partie
strong
,
as
many
in
the
world
desire
to
strengthen
their
partie
:
but
as
in
living
things
there
is
a
naturall
desire
to
convey
that
life
to
others
.
Parents
beget
not
children
out
of
faction
to
increase
the
partie
,
but
out
of
a
naturall
affection
to
convey
the
naturall
life
they
have
to
others
:
so
Christians
,
that
they
doe
is
out
of
spirituall
affection
,
out
of
simple
love
to
the
salvation
of
others
:
out
of
a
naturalnesse
in
their
disposition
,
to
indevour
that
all
may
belike
them
.
As
the
Apostle
Saint
Paul
wisheth
,
that
all
that
heard
him
were
like
him
except
those
bonds
.
So
much
for
that
:
you
see
how
fitly
the
Apostle
useth
these
termes
of
life
,
and
death
to
expresse
the
change
of
one
that
is
in
Christ
,
when
he
turnes
from
sin
to
God
.
Now
we
come
to
see
the
order
wherein
the
Apostle
expresseth
them
,
make
account
of
this
,
conclude
of
this
,
that
you
were
All
that
are
in
Christ
,
hee
workes
in
them
by
his
spirit
in
this
order
,
they
These
two
are
inseparable
,
but
yet
they
are
joyned
in
order
,
that
first
men
die
to
sinne
,
and
secondly
live
to
God
.
The
Scripture
expresseth
this
in
fit
similitudes
.
Ephes.
4.
22.
24.
saith
the
Apostle
there
,
Seeing
you
have
put
off
the
old
man
,
that
is
corrupt
through
deceivable
lusts
,
and
put
on
the
new
man
,
that
after
God
is
created
in
righteousnesse
,
and
true
holinesse
:
Here
is
the
order
,
there
is
not
only
an
effectuall
change
,
but
this
is
wrought
in
a
method
,
first
putting
off
and
then
putting
on
.
Hee
seemes
to
allude
to
apparell
there
,
that
as
a
man
that
is
cloathed
with
ragges
,
hee
puts
not
on
ornaments
,
and
robes
,
till
he
have
put
off
his
ragges
,
as
it
is
Zach.
3.
Get
yee
hence
;
he
detests
them
,
and
then
hee
is
clothed
with
rayment
,
then
he
expresseth
the
fruit
of
holinesse
and
righteousnesse
.
Another
expression
there
is
,
Ephes.
5.
8.
Yee
were
darknesse
,
but
now
yee
are
light
in
the
Lord
,
walke
as
children
of
light
.
There
is
not
only
a
change
of
apparell
;
that
is
,
from
ragges
to
robes
,
but
of
your
state
and
condition
:
you
were
in
darknesse
,
now
yee
are
light
.
Marke
the
order
,
from
darknesse
to
light
.
That
looke
as
it
was
in
the
Creation
,
first
darknesse
covered
the
face
of
the
deepe
,
Gen.
1.
all
was
without
forme
,
and
voyd
,
and
Let
there
bee
light
:
so
now
,
first
there
is
a
removing
of
the
darknesse
the
soule
was
held
in
,
and
now
yee
are
light
in
the
Lord
:
so
they
come
to
walke
as
children
of
light
.
Well
,
this
is
is
the
expression
of
it
in
Scripture
:
let
us
see
the
ground
of
it
in
reason
.
It
must
bee
so
that
in
this
order
God
proceedes
in
this
effectuall
change
:
first
to
turne
men
from
sinne
,
and
then
to
GOD
;
first
to
die
to
●…inne
,
and
then
to
live
to
God
.
The
first
reason
shall
bee
taken
from
our
union
with
Christ
;
We
are
planted
into
Christ
,
sayth
the
Apostle
,
Rom.
6.
4.
5.
6.
By
being
planted
with
Christ
,
there
growes
a
similitude
betweene
Wee
are
baptized
,
and
buried
by
baptisme
,
sayth
the
Apostle
into
his
death
;
and
wee
are
raised
and
quickned
,
sayth
hee
,
by
the
resurrection
of
Christ
:
that
like
as
it
was
with
Christ
,
●…o
it
is
with
us
;
Hee
was
dead
,
and
raysed
,
so
wee
are
first
dead
to
sinne
,
and
then
alive
to
God
.
Secondly
,
it
must
be
so
from
the
nature
of
contraries
,
for
these
two
things
are
contrarie
one
to
another
:
there
is
an
immediate
Thirdly
,
it
must
bee
so
;
or
else
if
both
these
were
not
,
and
in
this
order
wrought
:
what
difficultie
were
there
in
the
life
of
a
Christian
?
what
singular
thing
were
there
in
a
Christian
,
above
any
man
in
the
world
?
Every
man
in
the
World
doth
outward
actions
;
if
there
were
not
such
a
change
as
from
death
to
life
,
there
were
no
difference
at
all
,
where
were
the
difficultie
?
The
Scripture
sayth
,
The
way
is
narrow
and
straight
that
leades
to
life
,
and
few
there
bee
that
finde
it
:
what
narrownesse
or
straightnesse
were
there
in
the
way
to
life
?
if
there
were
no
more
but
thus
,
that
a
man
might
settle
upon
some
actions
of
Religion
,
and
so
bee
effectually
changed
?
If
this
were
all
,
what
great
matter
were
there
in
Religion
?
what
need
Agrippa
stand
out
in
the
mid-way
?
what
need
hee
be
but
halfe
perswaded
to
bee
a
Christian
?
hee
might
easily
be
perswaded
to
be
a
Christian
,
if
he
might
hold
his
Heathenisme
,
and
be
a
Christian
too
.
What
need
Faelix
tremble
,
to
heare
Paul
dispute
of
righteousnesse
and
judgement
to
come
,
if
hee
might
be
unrighteous
,
and
a
Christian
too
?
What
need
the
young
man
be
sorrie
,
when
Christ
bade
him
sell
all
and
follow
him
;
if
he
might
hold
all
hee
had
,
and
be
worldly
affected
,
and
be
a
Christian
too
?
what
need
any
of
the
labours
of
a
Christian
?
to
what
use
were
a
power
of
godlines
,
spoken
of
in
Scripture
?
What
powerfull
matter
were
there
in
Religion
,
if
a
man
might
hold
his
sinnes
,
and
yet
bee
a
Christian
,
and
a
beleever
,
and
be
in
Christ
too
?
a
drunkard
,
and
yet
bee
saved
?
a
prophaner
of
the
Sabbath
,
and
yet
bee
in
Christ
?
what
great
matter
were
there
?
it
were
nothing
to
bee
a
Christian
;
nay
who
would
not
bee
one
?
What
need
Saint
Paul
expose
himselfe
to
such
watchings
,
and
fastings
,
and
sufferings
,
if
hee
might
have
gone
on
in
the
way
of
the
World
,
and
yet
bee
in
Christ
too
?
No
beleved
,
it
is
another-gates
matter
to
bee
a
Christian
,
then
for
a
man
to
hold
his
old
customes
,
and
waies
,
and
courses
,
and
yet
hope
to
bee
saved
too
.
Let
no
man
deceive
himselfe
●…th
this
,
the
matter
of
Christianitie
,
it
is
a
laborious
worke
,
Religion
is
a
very
serious
thing
.
A
man
that
indeed
will
bee
Religious
,
hee
must
follow
Christs
rule
;
first
deny
himselfe
,
and
take
up
his
Crosse
and
follow
him
:
what
need
a
man
deny
himselfe
,
if
hee
might
hold
his
sinnes
,
and
yet
follow
Christ
?
Well
know
this
,
the
ground
is
cleare
,
there
must
bee
a
turning
from
sin
,
as
well
as
a
turning
to
God
,
if
a
man
have
union
with
Christ
.
Now
to
conclude
,
with
a
word
of
application
;
First
,
if
it
bee
so
,
It
serves
to
convince
us
this
day
in
the
presence
of
God
,
the
Sardis
,
Thou
hast
a
name
to
live
,
but
art
dead
.
There
are
abundance
that
have
a
name
to
live
,
but
are
dead
:
A
man
would
wonder
at
it
,
that
wee
should
say
to
a
Congregation
of
so
many
people
;
that
there
were
few
alive
among
them
all
:
that
the
most
whose
eyes
are
now
upon
the
Minister
,
and
whose
eares
are
open
to
the
Word
;
yet
they
are
but
dead
,
they
are
not
alive
,
though
they
walke
,
and
though
they
speake
and
doe
the
actions
of
a
naturall
life
;
they
live
naturally
,
but
are
dead
spiritually
,
they
have
a
name
to
live
,
but
are
dead
.
The
Lord
tells
Ieremie
,
Ierem.
5.
That
there
was
such
want
of
Shall
wee
come
to
the
tryall
?
Beloved
,
there
wee
shall
finde
among
the
many
of
you
that
heare
the
Word
,
many
are
dead
in
sinne
.
What
meanes
the
prophanation
of
the
Sabbath
?
what
meanes
the
great
neglect
of
Familie-duties
?
Come
to
your
houses
,
there
bee
not
the
prayers
of
living
men
there
;
there
bee
not
the
meditations
,
and
conferences
of
men
that
are
spiritually
alive
in
your
Families
;
and
shall
wee
thinke
you
are
alive
?
Come
to
men
in
their
shops
,
and
dealings
,
and
see
them
dead
in
their
worldlinesse
,
and
covetousnesse
;
and
shall
we
say
they
are
alive
to
God
?
Alas
beloved
,
goe
to
the
particulars
of
mens
lives
,
you
shall
heare
them
speak
the
words
of
dead
men
,
spiritually
dead
;
in
swearing
,
and
cursing
,
and
reviling
,
and
blaspheming
,
and
bitternesse
;
and
yet
shall
wee
say
that
they
are
alive
?
Looke
upon
all
the
actions
of
men
,
it
were
an
endlesse
worke
;
where
wee
finde
dead
workes
,
wee
conclude
there
is
a
dead
man
:
when
men
doe
the
things
that
are
the
actions
of
a
man
spiritually
dead
,
we
conclude
they
are
spiritually
dead
;
the
Holy
Ghost
sayth
so
,
for
they
are
dead
in
trespasses
and
sinnes
;
therefore
now
let
us
come
a
little
closer
.
There
are
abundance
that
perswade
themselves
that
they
are
alive
;
therefore
a
little
try
your
life
,
by
your
death
to
sinne
.
What
are
your
opinions
,
and
judgements
,
concerning
your
owne
wayes
?
those
things
that
the
Word
of
God
condemnes
for
evill
:
those
things
that
out
of
the
Word
are
preached
to
you
day
lie
by
way
of
reproofe
of
sinne
;
that
are
spoken
to
you
by
Christian
friends
,
by
way
of
admonition
to
bring
you
out
of
your
sinnes
,
how
doe
you
take
them
,
and
digest
them
?
are
they
pleasing
to
you
,
because
they
tend
to
the
killing
of
sinne
?
or
are
they
distastefull
,
because
they
give
you
not
rest
in
your
sinnes
?
What
;
doe
you
judge
sinne
worthy
to
live
,
and
your selves
not
dead
the
while
?
It
is
a
note
of
a
man
that
is
alive
in
sin
,
that
hates
reproofe
;
that
hates
him
that
reproveth
in
the
gate
:
hee
that
hates
him
that
reproves
his
ill
workes
,
hee
is
not
dead
to
sinne
,
for
hee
doth
not
judge
his
sinne
worthy
to
die
.
Againe
,
come
to
your
affections
,
what
is
it
you
delight
in
?
When
a
man
lookes
upon
a
thing
that
is
dead
,
if
it
be
indeed
dead
;
the
sight
of
it
is
terrible
,
and
gastly
,
and
troublesome
to
him
.
When
Sara
was
dead
,
though
Abraham
loved
her
deare
in
her
life
,
remove
my
dead
out
of
my
sight
?
If
sinne
in
thee
bee
as
a
dead
thing
,
how
doest
thou
looke
upon
it
?
dost
thou
looke
upon
it
as
a
thing
that
thou
art
afraid
of
?
as
a
thing
that
thou
art
the
worse
when
thou
seest
it
.
When
the
objects
and
occasions
of
sinne
are
presented
to
you
,
how
stand
you
affected
then
?
all
that
are
dead
in
sin
,
take
thought
to
fulfill
the
lusts
of
the
flesh
,
as
the
Apostle
sayth
,
they
delight
in
it
,
sinne
is
sweet
to
them
as
Iob
sayth
:
but
if
on
the
otherside
you
looke
on
it
with
indignation
,
loathing
,
and
detesting
,
and
abhorring
sinne
,
and
your selves
for
sinne
;
then
it
is
a
comfortable
signe
of
your
death
to
sinne
.
Againe
,
when
you
doe
looke
on
it
,
doe
you
looke
upon
it
as
a
ruler
,
or
as
an
enemie
?
for
there
is
a
great
deale
of
difference
.
A
theife
may
come
into
the
house
,
as
well
as
the
Master
of
the
house
;
but
they
come
not
with
the
like
authoritie
,
nor
with
the
like
acceptance
:
the
theife
comes
,
but
you
know
all
the
house
sets
against
him
,
and
never
rest
till
they
cast
him
out
;
and
if
they
want
strength
,
they
cry
for
helpe
:
but
the
Master
of
the
house
comes
in
,
and
then
all
the
servants
are
in
their
places
to
doe
him
service
,
all
take
care
to
please
him
,
and
give
him
content
.
How
entertaine
you
the
motions
of
sinne
?
looke
upon
your
former
wayes
,
upon
your
former
customes
,
and
vanities
;
looke
upon
your
wonted
course
of
ill
,
and
consider
now
whether
there
bee
an
endeavour
to
satisfie
the
sinfull
inclination
of
your
hearts
?
or
is
there
a
striving
,
and
using
all
meanes
to
be
rid
of
it
?
Do
you
make
this
your
question
to
the
Ministers
you
converse
with
,
to
the
Christian
friends
with
whom
you
consult
in
this
case
,
how
to
be
rid
of
such
a
corruption
,
how
to
get
such
a
sinne
purged
out
?
Is
this
the
matter
of
your
prayer
to
God
?
doe
you
crie
to
Heaven
for
helpe
,
to
get
out
this
theife
that
is
stollen
into
your
hearts
,
this
traytour
that
conspires
against
the
glorie
of
God
,
this
rebell
,
that
maintaines
a
fight
against
the
kingdome
of
Christ
,
doe
you
so
looke
on
it
?
It
is
a
signe
you
are
dead
to
sinne
,
or
else
sinne
is
alive
in
you
,
and
you
are
dead
in
sinne
.
Thirdly
,
and
lastly
,
consider
your
actions
,
consider
your
conversation
;
doth
sinne
get
strength
,
or
is
it
weakened
?
For
know
that
this
is
not
the
mortification
of
sinne
,
that
a
man
be
never
troubled
with
it
more
,
that
hee
never
heare
more
of
it
,
that
hee
be
never
more
troubled
with
the
motions
of
sinne
,
no
?
As
a
man
that
hath
a
deadly
wound
given
him
,
it
may
bee
hee
more
fiercely
sets
on
him
that
gave
him
the
deadly
blow
,
then
ever
before
;
yet
he
falls
dead
at
his
feet
after
,
so
it
is
with
the
motions
of
sinne
:
thinke
not
when
sin
is
dead
,
by
vertue
of
our
union
with
Christ
,
that
we
shall
not
bee
tempted
any
more
to
sinne
,
that
you
shall
not
have
sinne
any
more
in
you
:
no
,
it
will
bee
in
you
,
and
molest
you
;
But
what
fruit
doe
you
bring
forth
?
What
actions
doe
you
?
what
strength
hath
sinne
?
all
the
strife
it
hath
,
is
but
to
disquiet
,
and
disturbe
you
,
not
to
rule
and
command
you
as
it
was
wont
to
doe
.
It
is
a
signe
that
sinne
is
dead
naturally
,
by
way
of
incoation
,
it
will
die
in
the
end
,
you
shall
heare
no
more
of
it
at
the
last
:
and
though
it
a
great
while
disturbe
you
,
and
disquiet
you
;
yet
this
is
your
comfort
you
are
disturbed
,
and
you
maintaine
Gods
quarrell
against
your
corruptions
,
and
fight
against
it
;
it
is
a
signe
it
hath
a
deadly
blow
.
Therefore
let
every
one
consider
his
estate
,
let
no
man
denie
himselfe
his
owne
portion
:
let
him
that
is
dead
in
sinne
,
know
that
hee
is
dead
,
and
the
wretchednesse
of
that
condition
,
eternall
death
begins
in
that
death
.
And
let
him
that
is
dead
to
sinne
,
know
that
hee
is
alive
to
God
,
and
is
among
those
that
live
in
Christ
,
and
shall
be
saved
.
A
word
of
exhortation
,
and
so
I
conclude
.
Doth
this
testifie
our
life
in
Christ
,
that
wee
are
dead
to
sinne
?
Then
as
you
hope
Hee
bore
our
sinnes
in
his
bodie
on
the
Tree
,
1
Pet.
2.
24.
that
wee
might
be
dead
to
sinne
,
and
live
to
righteousnesse
:
Why
First
,
you
shall
not
lose
any
thing
that
is
comfortable
,
and
good
,
you
shall
not
lose
life
by
it
;
nay
indeed
the
more
you
sinne
,
the
You
shall
not
lose
any
rest
and
peace
by
it
:
the
more
you
mortifie
There
is
no
peace
to
the
wicked
:
but
they
are
as
the
troubled
waves
of
the
Sea
,
that
alway
foame
,
and
cast
up
myre
and
dirt
,
as
the
Prophet
speakes
,
such
is
the
restlesse
agitation
of
a
man
that
goes
on
in
sinne
,
he
is
ever
restlesse
,
and
unquiet
.
Would
you
have
peace
,
and
quiet
?
get
out
sinne
that
hinders
all
peace
and
quiet
.
Againe
,
you
shall
not
lose
outward
good
things
,
not
credite
,
might
die
the
death
of
the
righteous
,
oh
then
they
would
they
had
lived
the
life
of
the
righteous
,
or
any
thing
then
,
if
they
had
beene
like
such
a
one
whom
they
scorned
.
This
gained
esteme
of
Iohn
in
Herods
heart
.
Againe
,
you
shall
not
lose
your
wealth
,
your
estate
:
all
losses
of
estate
that
are
judgements
,
and
punishments
,
they
are
but
the
You
shall
not
lose
your
pleasure
if
you
part
with
sinne
;
nay
,
reserved
in
chaines
of
darknesse
,
to
the
judgement
of
the
great
day
.
Adam
in
Paradise
,
in
the
state
of
innocencie
;
he
was
blessed
,
he
was
without
sinne
:
but
as
soone
as
he
sinned
,
hee
was
cast
out
of
Paradise
;
and
a
Cherubin
set
with
a
flaming
sword
,
to
keepe
the
way
of
the
Tree
of
life
,
that
man
should
not
come
at
it
.
You
your selves
,
the
best
comfort
,
the
best
peace
,
the
best
evidences
you
have
,
are
those
that
doe
arise
from
your
hatred
of
sinne
.
Therefore
doe
but
consider
how
needlesse
a
thing
it
is
.
Can
you
got
any
thing
by
it
?
can
you
live
a
day
longer
,
or
an
houre
more
happy
?
can
you
be
a
whit
better
by
it
?
If
you
could
enjoy
any
present
good
by
sinne
,
there
were
somewhat
to
bee
pleaded
:
but
what
is
it
?
you
get
a
little
wealth
by
unrighteousnesse
,
is
it
gaine
?
Iob
saith
,
their
belly
shall
be
filled
with
gravell
.
If
a
man
fill
his
belly
with
gravell
,
what
hath
hee
gotten
by
it
?
you
will
get
that
that
you
must
cast
up
againe
:
you
get
that
that
one
day
you
will
wish
you
had
never
knowne
:
as
Israell
when
they
turned
to
God
,
they
should
say
of
their
garments
of
silver
and
gold
,
that
they
had
made
for
their
Idols
,
Get
you
hence
.
So
every
worldly
man
that
raiseth
his
estate
by
unrighteous
meanes
,
the
time
will
come
that
hee
shall
wish
all
the
money
that
he
hath
gotten
were
in
the
bottome
of
the
Sea
,
that
he
had
never
knowne
what
a
penney
,
or
a
house
,
or
apparell
had
meant
,
that
he
hath
gotten
,
or
made
,
or
appropriate
to
himselfe
by
any
unrighteousnesse
whatsoever
.
What
use
is
there
of
it
?
And
will
you
lose
your
soules
for
that
that
is
nothing
?
and
will
you
lose
heaven
for
that
that
is
needlesse
?
and
eternall
happinesse
for
that
that
will
not
doe
you
a
moment
of
time
,
not
a
little
present
good
,
not
a
little
present
ease
,
not
a
little
present
comfort
?
But
lastly
,
the
great
benefit
that
redounds
by
it
,
that
is
spoken
live
to
God
.
The
more
you
die
to
finne
,
the
more
you
shall
live
to
God
through
Jesus
Christ
.
Now
wee
come
upon
a
strong
motive
to
perswade
you
to
set
more
heartily
against
those
evils
that
are
daily
reproved
,
the
more
you
die
to
them
,
the
more
you
shall
live
to
God
.
Suppose
the
worke
of
repentance
be
a
hard
taske
,
suppose
it
should
be
somewhat
painfull
;
suppose
it
bee
something
that
vexe
and
disquiet
the
naturall
spirit
of
man
:
as
there
is
paine
in
repentance
,
and
mortification
of
sinne
,
yet
neverthelesse
if
you
may
get
eternall
life
by
it
,
is
it
not
worth
the
while
?
Consider
what
you
doe
for
naturall
life
,
suppose
a
member
of
the
body
bee
gangrened
,
that
it
is
in
danger
to
bee
spread
over
the
whole
body
,
and
the
taking
away
of
naturall
life
,
the
losse
of
a
hand
,
and
the
losse
of
any
member
,
though
it
bee
never
so
usefull
,
rather
then
the
body
shall
be
in
danger
,
and
a
man
deprived
of
life
,
you
will
lose
a
usefull
member
:
and
when
you
have
done
,
you
doe
it
but
in
hope
to
preserve
life
:
for
you
are
not
sure
when
you
have
cut
off
that
member
to
live
a
day
after
:
but
yet
because
it
is
possible
,
because
it
is
the
way
to
naturall
life
:
and
yet
if
you
have
that
life
granted
,
suppose
for
terme
of
yeares
,
as
Hezekiah
had
for
fifteene
yeares
,
yet
it
is
but
a
naturall
life
,
a
life
full
of
miserie
,
a
life
exposed
to
many
vexations
and
disquiets
,
a
life
that
hath
so
many
troubles
in
it
,
that
men
in
the
best
estate
of
health
wish
sometimes
that
they
were
dead
,
through
disquiets
,
and
troubles
,
and
yet
for
the
preservation
of
a
troublesome
life
,
if
you
were
sure
of
that
,
you
would
lose
a
member
.
I
know
when
we
come
,
and
speake
of
renouncing
your
former
wayes
,
your
covetousnesse
,
and
prophanenesse
,
and
pride
,
and
vanitie
,
and
wickednesse
in
any
kinde
,
wee
speake
of
cutting
off
of
hands
,
of
members
of
the
bodie
,
they
are
so
deare
:
therefore
Christ
saith
,
If
thy
hand
offend
thee
,
cut
it
off
;
if
thine
eye
offend
thee
,
pull
it
out
;
it
is
better
to
goe
to
heaven
with
one
hand
,
then
to
hell
with
both
.
This
I
say
,
I
know
you
apprehend
it
a
hard
lesson
,
there
is
no
life
,
no
Christ
,
without
such
a
death
to
sinne
.
Yet
it
is
a
truth
,
and
a
necessarie
truth
for
you
to
know
,
and
therefore
consider
it
,
and
that
seriously
what
you
lose
.
If
we
come
and
perswade
you
to
cut
off
some
usefull
member
,
yet
you
yeeld
to
that
for
a
naturall
life
:
you
will
cut
off
a
hand
that
is
as
usefull
as
any
member
of
the
body
:
but
we
bid
you
cut
off
superfluous
members
,
those
needlesse
members
,
the
members
of
sinne
that
will
be
your
death
.
Wee
would
have
you
but
to
be
rid
of
the
Ulcer
,
that
is
all
we
would
have
you
deprived
of
,
to
preserve
spirituall
life
,
and
to
live
to
God
.
If
I
were
to
speake
for
a
naturall
life
,
it
were
but
temporall
,
it
were
but
upon
conjecture
:
but
we
speake
for
a
life
upon
certaintie
.
When
wee
perswade
you
to
die
to
sinne
,
that
you
may
live
to
God
;
wee
assure
you
that
this
will
certainly
follow
on
it
,
you
shall
live
to
God
,
if
sinne
die
in
you
,
and
we
speake
not
only
upon
certaintie
,
but
for
eternitie
too
,
you
shall
doe
it
for
eternitietoo
,
you
shall
doe
it
for
eternitie
:
it
is
not
a
life
that
ends
.
Nay
,
wee
speake
for
a
life
wherein
there
is
true
happinesse
,
that
hath
no
mixture
of
miserie
to
make
you
wearie
,
but
a
life
that
hath
perfect
peace
and
joy
:
a
life
that
hath
blessednesse
begun
,
and
shall
have
blessednesse
perfected
in
heaven
:
this
life
we
perswade
you
to
live
.
Consider
now
what
we
say
,
if
there
were
more
,
you
shall
live
to
God
the
more
you
die
to
sin
,
Skin
for
skin
(
saith
Iob
)
and
all
that
a
man
hath
he
will
give
for
his
life
:
but
if
it
be
such
a
life
as
this
,
to
live
to
God
,
a
spirituall
life
;
what
?
to
live
as
the
Angels
doe
,
that
live
with
God!
to
live
as
the
Saints
in
Heaven
,
that
live
in
the
fruition
and
sight
of
God
,
wherein
they
are
blessed
!
such
a
life
we
perswade
you
to
.
A
life
infinitely
above
this
,
if
this
life
had
all
the
contentment
the
earth
could
give
it
,
it
were
not
worthy
to
be
compared
,
though
a
man
might
live
a
thousand
yeares
in
the
confluence
and
abundance
of
all
prosperitie
,
it
were
not
to
be
compared
with
one
moment
of
the
happinesse
of
the
spirituall
life
that
we
shall
live
in
for
all
eternitie
with
Christ
.
Now
consider
,
take
things
,
and
compare
them
together
;
here
is
such
a
particular
sinne
that
I
was
given
to
,
to
pride
,
to
covetousnesse
,
to
prophanenesse
,
to
wickednesse
of
this
sort
or
of
that
sort
,
if
I
goe
on
in
it
,
I
die
eternally
,
I
lose
God
,
and
heaven
,
and
my
soule
,
and
happinesse
:
what
shall
I
get
by
this
when
I
have
done
it
?
I
gratifie
Satan
,
I
destroy
my
soule
,
I
have
lost
my selfe
and
am
undone
for
ever
.
And
what
a
madnesse
is
this
for
a
man
to
venture
the
eternall
ruine
and
destruction
of
himselfe
,
and
that
for
a
thing
of
nothing
,
for
that
that
will
make
him
miserable
now
,
and
more
miserable
eternally
.
Consider
,
and
know
to
whom
I
speake
,
I
speake
to
yon
that
have
heard
the
Word
,
and
many
times
received
the
Sacrament
.
What
did
you
when
you
received
the
Sacrament
?
was
it
not
a
pledge
to
you
of
your
interest
in
Christ
,
and
of
your
union
with
him
?
and
that
Christ
is
as
truely
united
with
you
,
as
that
you
ate
and
dranke
?
Now
let
it
appeare
,
make
you
account
,
whatsoever
you
were
before
make
you
account
,
reckon
ye
,
goe
not
by
guesse
and
say
,
I
hope
it
will
be
better
with
mee
then
it
hath
beene
;
no
,
but
reckon
,
conclude
,
make
accompt
,
I
must
be
another
man
,
I
may
not
be
what
I
was
,
I
must
leave
those
things
that
are
ill
;
I
must
apply
my selfe
to
another
course
;
Indeed
I
walked
in
a
way
of
enmitie
to
the
wayes
of
God
,
in
estrangement
from
God
,
in
worldly
wicked
wayes
,
but
it
must
not
now
bee
so
,
I
must
make
account
now
that
Christ
is
mine
,
I
am
now
dead
to
sinne
,
and
therefore
dead
to
sinne
,
that
I
may
live
to
God
:
if
there
bee
any
life
of
grace
in
me
,
it
will
appeare
by
my
death
to
sinne
.
I
must
must
make
account
of
this
,
I
must
doe
this
,
and
this
is
the
best
way
of
making
a
right
use
of
the
Sacrament
.
Why
are
men
as
bad
after
the
Sacrament
as
before
?
because
they
reckon
not
,
they
make
not
account
for
themselves
,
that
they
are
dead
to
sinne
.
Make
account
you
have
received
life
from
Christ
,
and
you
must
act
that
life
,
and
now
set
your selves
to
it
,
reason
with
your
owne
hearts
,
why
doe
I
thus
,
and
thus
?
As
Ezra
reasons
,
Ezra
9.
13.
Lord
,
since
thou
hast
kept
us
from
being
beneath
for
our
iniquities
,
should
wee
sinne
more
?
So
consider
,
hath
the
Lord
kept
me
from
hell
,
and
admitted
me
to
his
Table
,
where
he
hath
spoken
peace
to
mee
,
hee
hath
spoken
reconciliation
in
Christ
,
shall
I
returne
to
sinne
against
him
?
certainly
he
will
be
more
angrie
now
then
ever
he
was
before
:
the
sinnes
that
I
commit
now
,
will
bee
greater
then
all
the
sinnes
I
have
committed
hitherto
;
for
now
I
sinne
against
more
grace
,
and
against
greater
mercie
:
for
God
hath
againe
renewed
the
Covenant
of
peace
,
whereas
he
might
have
cast
me
off
for
my
former
breach
,
and
shall
I
provoke
him
againe
?
hath
the
Lord
washed
mee
,
and
shall
I
defile
my selfe
againe
?
God
forbid
.
Reason
with
your selves
,
I
must
not
be
as
I
was
:
it
is
not
for
mee
to
doe
as
others
that
know
not
God
,
and
that
are
not
in
Covenant
with
God
,
or
as
I
was
wont
to
doe
before
;
I
know
what
it
is
to
bind
my selfe
in
covenant
,
to
receive
the
Sacrament
,
I
must
be
in
another
fashion
,
and
course
of
life
,
then
ever
I
have
beene
.
Therefore
when
temptations
come
to
sinne
:
for
you
must
not
thinke
to
be
rid
of
all
motions
,
and
temptations
to
sinne
:
and
whensoever
there
comes
new
temptations
,
not
to
conclude
you
have
received
the
Sacrament
in
vaine
,
say
not
so
,
but
rather
say
,
now
comes
the
tryall
;
this
is
that
whereby
God
will
trie
what
fruit
comes
,
of
the
cost
and
paines
,
and
mercies
he
hath
bestowed
on
mee
;
here
is
a
messenger
sent
for
fruit
.
If
I
can
withstand
the
commands
of
sinne
,
and
resist
the
motions
,
and
looke
on
it
as
a
hatefull
thing
,
I
make
it
manifest
that
I
am
indeed
dead
to
sinne
,
as
the
Scripture
saith
here
,
reckon
that
you
are
dead
to
sinne
.
Therefore
as
when
a
man
is
delivered
from
being
a
Galley-slave
under
the
Turkes
,
and
his
ransome
is
paid
:
if
his
old
Master
come
,
and
command
him
to
the
Galleyes
:
hee
saith
no
,
my
ransome
is
payd
,
I
am
free
,
and
I
will
not
any
more
bee
a
slave
.
So
reckon
thou
art
no
more
to
be
such
as
thou
wert
wont
to
be
:
for
now
reckon
your selves
,
saith
the
Apostle
,
if
you
be
in
Christ
,
that
you
are
dead
to
sin
,
and
alive
to
God
,
through
Iesus
Christ
our
Lord
.
FINIS
.
HOPES
ANCHOR-HOLD
;
OR
,
THE
HELMET
OF
SALVATION
.
HEB.
6.
19.
Which
Hope
we
have
as
an
Anchor
of
the
Soule
both
sure
and
stedfast
,
and
which
entreth
into
that
within
the
vaile
.
ITHES
.
5.
8.
Let
us
who
are
of
the
day
,
bee
sober
;
putting
on
for
a
Helmet
the
Hope
of
Salvation
.
LONDON
.
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
HOPES
ANCHOR
HOLD
OR
,
THE
HELMET
OF
SALVATION
.
SERMON
XXXVIII
.
1
COR.
15.
19.
If
in
this
life
onely
wee
have
hope
in
Christ
,
wee
are
of
all
men
most
miserable
.
I
Will
not
detaine
you
with
the
argument
of
this
Chapter
;
nor
in
the
Coherence
If
in
this
life
,
in
this
World
,
onely
,
for
the
present
wee
have
hope
and
confidence
in
Christ
,
and
the
ayme
of
our
confidence
,
and
the
height
of
our
hope
reach
no
further
,
then
wee
,
wee
poore
Christians
;
wee
the
faithfull
in
the
World
,
wee
are
of
all
men
most
miserable
;
yea
,
wee
are
more
miserable
then
any
other
men
.
The
words
containe
in
them
two
parts
of
a
Hypotheticall
proposition
:
a
Condition
,
and
the
last
,
a
Conclusion
.
The
Antecedent
or
Condition
,
is
this
;
If
in
this
life
onely
wee
have
hope
in
Christ
;
what
then
?
then
the
Consequent
or
Conclusion
is
this
;
then
are
wee
of
all
men
the
m●…st
miserable
.
But
now
against
the
Antecedent
,
there
ariseth
this
Assumption
to
make
up
the
sence
,
to
make
it
perfect
;
But
not
in
this
life
onely
have
wee
hope
in
Christ
(
for
that
is
the
meaning
of
the
Apostle
,
)
therefore
against
the
Consequent
ariseth
this
Conclusion
:
Therefore
we
are
not
of
of
all
men
the
most
miserable
,
●…y
,
we
are
not
miserable
at
all
.
You
see
here
are
termes
in
the
Text
of
great
consequence
;
here
is
life
,
here
is
hope
,
here
is
Christ
,
here
is
men
,
here
is
miserie
,
and
here
is
all
things
almost
that
can
bee
sayd
,
either
concerning
Heaven
,
or
earth
.
Now
marke
,
it
is
not
sayd
,
If
in
this
life
we
have
hope
,
wee
are
miserable
;
neither
,
if
wee
have
hope
in
Christ
in
this
life
,
then
are
wee
miserable
;
not
so
:
but
if
our
hope
bee
one●…
in
this
life
,
and
sticke
there
,
and
goe
no
further
then
so
,
then
wee
are
miserable
.
There
are
two
Emphaticall
termes
in
the
Text
wee
must
take
notice
of
,
and
that
is
onely
in
the
former
part
,
and
most
of
all
in
the
latter
part
:
onely
in
the
former
part
,
that
straitneth
,
and
restraineth
our
hope
;
most
of
all
in
the
latter
part
,
that
inlargeth
our
miserie
:
and
so
it
may
well
,
for
when
the
hope
is
restrained
to
the
present
,
there
the
miserie
may
be
infinitely
inlarged
.
But
not
for
the
present
is
our
hope
;
onely
for
the
present
,
ergo
&c.
I
need
say
no
more
,
it
is
the
Text.
I
shall
raise
to
you
sixe
severall
Consectaries
,
or
Corrollaries
,
or
Conclusions
,
that
naturally
arise
out
of
this
Scripture
;
and
I
purpose
at
this
time
to
runne
them
all
through
;
it
must
be
roundly
,
it
shall
bee
plainely
;
doe
you
heare
patiently
.
The
first
Assertion
wee
make
out
of
the
Text
,
it
is
this
,
that
The
faithfull
are
hopefull
.
The
godly
have
hope
;
wee
have
hope
,
that
is
taken
for
granted
.
The
second
,
concerneth
the
object
of
this
hope
;
and
the
Point
is
this
,
that
Christ
is
the
object
of
the
Christians
hope
.
We
have
hope
in
Christ
.
The
third
,
is
touching
the
time
of
our
hope
,
and
that
is
for
this
life
;
the
Lesson
is
this
,
that
This
life-time
,
is
our
hope-time
.
We
have
hope
in
this
life
.
The
fourth
is
,
that
Hope
in
this
life
,
it
is
not
onely
of
the
things
of
this
life
.
Not
onely
of
this
life
;
for
if
in
this
life
onely
we
have
hope
:
oh
no
,
take
that
away
,
our
hope
in
this
life
,
is
not
onely
set
upon
the
things
of
this
life
.
If
in
this
life
onely
;
not
so
.
Fiftly
,
this
life
,
you
see
how
that
standeth
convertible
with
another
terme
in
the
Text
,
with
miserie
;
shewing
thus
much
,
that
This
life
is
miserable
.
The
last
is
,
that
The
faithfull
,
the
hopefull
,
they
are
not
of
all
the
most
miserable
,
they
are
not
miserable
at
all
Then
were
wee
miserable
,
but
the
former
being
not
true
,
that
cannot
bee
true
.
These
are
the
sixe
Points
.
Of
which
,
to
content
my selfe
with
a
touch
of
them
as
I
passe
along
,
and
so
onely
to
present
them
severally
unto
you
,
I
begin
with
the
first
,
that
The
faithfull
,
they
are
hopefull
.
We
have
hope
,
so
are
the
words
;
Faith
is
the
evidence
of
things
hoped
for
,
so
sayth
the
Apostle
,
Heb.
11.
1.
And
they
that
have
accesse
through
this
Grace
,
they
rejoyce
in
hope
of
the
glorie
of
God
:
they
Hope
is
a
constant
expectation
of
the
performance
of
such
promises
of
God
,
as
we
apprehend
out
of
his
Word
,
by
faith
.
For
example
.
Faith
,
doth
beleeve
Gods
promises
to
bee
true
;
Hope
,
doth
expect
the
performance
of
them
according
to
that
truth
.
By
Faith
,
wee
beleeve
God
to
bee
our
Father
;
by
Hope
,
wee
expect
that
he
should
shew
himselfe
such
a
one
to
us
.
By
Faith
,
wee
doe
beleeve
eternall
life
;
by
Hope
,
wee
attend
when
this
life
shall
bee
revealed
.
Spe
,
(
as
one
speakes
)
what
is
it
else
,
but
perseverantia
fidei
,
the
perseverance
of
Faith
.
Faith
is
the
Mother
,
Hope
is
the
Daughter
;
the
Mother
is
incouraged
and
comforted
by
the
Daughter
,
as
Naomi
was
by
Ruth
.
Hence
it
is
,
that
the
holy
Apostle
Saint
Peter
,
hee
ascribeth
the
the
end
of
our
faith
,
is
the
salvation
of
our
soules
:
Well
and
Saint
Paul
,
hee
assureth
the
we
are
saved
by
Hope
.
So
then
,
Faith
sayth
,
I
beleeve
these
blessed
promises
of
God
to
bee
true
;
and
Hope
sayth
,
I
see
them
,
and
I
waite
for
the
enjoyment
of
those
things
that
are
reserved
formee
:
Thus
Faith
,
and
Hope
,
are
woven
one
in
another
:
Thus
the
faithfull
,
are
the
hopefull
:
Wee
have
Hope
.
That
's
the
first
Point
.
The
Use
of
this
Point
breifly
,
it
shall
be
but
this
;
First
,
to
teach
First
,
thou
must
go
and
seeke
thy selfe
,
and
search
out
and
find
,
above
hope
,
with
Abraham
;
Now
then
,
how
a
man
may
know
whether
hee
have
this
Hope
in
him
or
no
;
I
thinke
he
may
find
it
out
thus
,
in
few
words
.
There
are
divers
temptations
,
and
especially
three
of
a
mans
faith
;
(
not
to
enlarge
my selfe
further
)
in
every
of
which
,
Hope
if
it
come
in
and
play
its
part
,
then
it
doth
appeare
to
bee
present
,
to
bee
there
.
As
for
example
.
The
first
temptation
,
that
is
a
kinde
of
batterie
against
the
strong
hold
of
a
mans
faith
;
it
is
the
prorogation
of
Gods
promises
;
Hee
is
pleased
to
put
them
off
longer
,
and
to
dispose
of
them
many
times
other
waies
then
wee
looke
for
:
Hereupon
,
wee
that
are
weake
in
Faith
,
wee
stumble
at
it
;
and
wee
would
hasten
them
on
apace
,
though
wee
know
what
the
Prophet
sayth
,
Hee
that
beleeveth
maketh
not
haste
:
But
we
are
such
faithlesse
persons
,
that
wee
hasten
The
vision
is
yet
for
an
appointed
time
,
though
it
tarrie
,
waite
;
for
that
that
shall
come
,
will
come
,
and
hee
will
not
tarrie
:
and
though
the
Lord
doth
hide
himselfe
,
(
as
it
is
in
Isaiah
)
yet
hee
will
returne
againe
:
If
Hope
will
that
the
Lord
is
not
slacke
as
some
count
slacknesse
,
but
hee
will
make
sure
his
promise
in
the
end
;
then
this
is
a
manifest
signe
to
a
man
that
hath
his
faith
thus
supported
,
that
Hope
is
present
there
.
Here
is
then
one
search
of
it
.
Another
time
,
there
is
another
temptation
that
betideth
a
faithfull
man
;
and
that
comes
to
passe
,
by
Gods
appearing
in
a
manner
an
enemie
,
by
visiting
him
in
his
soule
,
by
wounding
his
conscience
,
by
setting
him
in
a
kinde
of
sight
of
Hell
,
when
hee
is
distressed
in
spirit
;
as
if
God
were
now
come
out
as
a
man
of
Warre
against
him
,
and
would
not
have
mercie
upon
him
.
Now
if
Hope
can
come
in
God
cannot
forget
to
bee
gracious
,
nor
cannot
shut
up
his
living
kindnesse
in
displeasure
;
and
therefore
I
will
endure
,
and
I
will
stay
on
the
Lord
,
for
Hee
will
appeare
,
and
Hee
will
have
mercy
upon
Zion
;
I
,
when
the
time
,
the
appoynted
time
commeth
,
I
will
stay
this
time
.
If
I
say
,
Hope
thus
perswadeth
the
faithfull
man
of
this
goodnesse
of
God
that
shall
bee
revealed
to
him
,
here
is
a
manifest
signe
,
Hope
is
present
.
There
is
a
third
temptation
that
Faith
meets
withall
,
and
that
is
concerning
the
mockings
of
men
in
the
World
,
when
they
deride
the
profession
of
Christians
and
faithfull
men
;
and
will
say
as
those
profane
and
profuse
fellowes
in
the
Epistle
of
Saint
Peter
,
Where
is
the
promise
of
his
comming
?
it
is
so
long
since
his
promise
Wilt
thou
still
retaine
thine
integritie
?
(
right
Iobs
Wife
,
as
shee
speakes
to
him
)
It
is
in
vaine
to
serve
the
Lord
,
(
as
those
wicked
ones
speake
in
Malachie
.
)
passe
by
bad
report
,
and
good
report
;
be
of
Davids
minde
,
I
will
yet
bee
more
vile
before
the
Lord
,
that
chose
mee
before
thee
and
thy
fathers
house
;
and
I
will
stand
it
out
,
notwithstanding
all
the
mockings
of
men
.
Here
is
a
manifest
signe
that
there
is
Hope
.
Thus
you
may
seeke
to
find
this
grace
in
your selves
;
and
you
shall
find
it
by
many
such
kind
of
assaults
,
as
these
which
Faith
meeteth
withall
.
Now
as
you
are
to
find
it
,
so
you
are
to
fight
against
the
hinderances
slavish
feare
;
sometimes
an
impatient
spirit
,
and
sometimes
even
Death
it selfe
,
and
that
is
a
tedious
affront
indeed
that
Hope
meeteth
withall
.
First
Feare
,
a
kind
of
passion
and
perturbation
of
the
spirit
of
a
Feare
hath
a
great
deale
of
painfulnesse
in
it
.
Where
the
fearfull
are
,
they
are
shut
out
with
the
unfaithfull
;
and
without
shall
bee
dogges
,
with
those
that
are
subject
to
this
fearefulnesse
.
Now
Hope
commeth
to
a
man
and
saith
,
Though
I
sometime
be
afraid
,
yet
put
I
my
trust
in
God
,
and
therefore
I
will
not
feare
what
man
can
doe
unto
mee
,
I
will
not
be
daunted
with
any
kind
of
slavish
terrour
.
Hold
out
thou
that
sayst
thou
hast
faith
,
and
bee
not
afraid
of
the
Arrow
that
flies
by
day
,
nor
of
the
terrour
by
night
.
Here
is
the
hinderance
of
this
hope
taken
away
.
Then
there
is
an
impatient
spirit
,
that
many
times
possesseth
men
.
An
impatient
spirit
,
and
a
hopefull
heart
,
they
are
both
as
contrary
as
can
be
;
You
shall
have
many
a
man
so
touchy
,
that
hee
cannot
endure
any
delay
,
he
must
have
things
come
according
to
his
owne
mind
,
or
he
loseth
his
patience
presently
.
Oh
but
I
will
patiently
waite
for
the
Lord
,
saith
hope
.
And
here
is
the
opposition
that
must
be
made
for
the
maintenance
of
this
hope
against
all
kind
of
impatiencie
:
In
patience
possesse
your
soules
.
The
last
hinderance
,
is
death
.
The
last
enemie
that
shall
be
destroyed
is
death
.
Wee
have
many
enemies
in
this
world
,
our
very
life
is
a
warfare
;
but
amongst
all
the
fightings
and
combates
wee
meete
with
in
the
world
,
there
is
none
comparable
to
this
last
single
combate
we
must
undergoe
with
death
it selfe
;
this
is
a
terrible
assault
that
betideth
the
hopefull
,
faithfull
man
;
to
know
that
notwithstanding
all
his
faith
,
and
all
his
hope
,
and
all
his
love
,
and
all
his
patience
,
what
grace
or
vertue
soever
hee
hath
else
,
yet
notwithstanding
he
must
goe
downe
to
the
grave
,
make
his
bed
in
the
endure
as
seeing
him
that
is
invisible
:
how
they
would
not
bee
delivered
,
as
it
is
spoken
in
the
Epistle
to
the
And
shall
death
separate
us
from
that
we
hope
for
?
No
saith
the
hopefull
man
,
it
shall
not
.
Yea
,
so
farre
he
is
from
being
unwilling
to
submit
himselfe
to
this
way
,
as
knowing
it
to
bee
the
way
whereby
he
commeth
to
that
he
hopeth
for
,
as
that
he
is
very
ready
,
and
greedy
of
death
:
it
is
the
way
to
that
I
hope
for
,
saith
he
:
therefore
it
is
sweetly
spoken
of
an
Ancient
,
and
you
will
acknowledge
it
to
be
a
sweet
sentence
of
that
Father
Saint
Austin
,
Hee
that
desireth
to
bee
dissolved
(
according
to
that
of
the
Apostle
)
and
to
bee
with
Christ
,
Non
patienter
moritur
,
Hee
doth
not
die
patiently
.
the
Father
say
?
Hee
liveth
(
saith
he
)
patiently
,
the
very
life
he
liveth
putteth
him
to
his
patience
;
when
he
commeth
to
die
,
hee
dieth
pleasantly
;
he
goeth
away
with
his
hope
,
and
his
hope
is
full
of
immortalitie
.
And
no
more
for
that
point
.
The
nex
thing
I
observe
,
is
concerning
the
Object
of
this
hope
,
and
this
is
it
,
that
Christ
is
the
Object
of
the
Christians
hope
.
We
have
hope
in
Christ
.
Heare
it
in
the
generall
;
heare
it
in
the
speciall
.
In
the
generall
,
1
Tim.
1.
1.
Saint
Paul
he
beginneth
his
Epistle
with
Christ
our
hope
,
Col.
1.
27.
The
riches
of
the
mysterie
of
Gods
grace
to
the
Gentiles
,
is
Christ
in
you
the
hope
of
glory
.
Here
is
Christ
our
hope
,
and
Christ
your
hope
,
in
the
generall
.
In
the
speciall
:
heare
it
in
Saint
Paul
,
heare
it
in
the
Prophets
,
and
others
.
Saint
Paul
,
to
mee
to
live
is
Christ
,
to
die
is
gaine
;
Christ
is
to
me
in
life
,
and
Death
advantage
;
living
,
or
dying
,
I
am
Christs
.
I
have
hoped
in
the
Lord
,
saith
the
Prophet
David
.
And
God
is
my
hope
,
and
hath
beene
my
helpe
even
from
my
youth
.
This
is
the
generall
song
of
the
whole
Church
,
God
is
our
hope
;
and
therefore
the
Prophet
Iacob
made
an
excellent
Ejaculation
in
those
blessings
he
gave
his
sonnes
,
when
he
said
,
Oh
Lord
,
I
have
waited
for
thy
salvation
:
Here
was
his
waiting
,
his
hope
for
the
salvation
of
God
,
let
him
slay
me
if
hee
will
(
saith
holy
Iob
)
yet
notwithstanding
I
will
still
trust
in
him
.
Thus
It
sheweth
to
us
in
the
first
place
this
Note
,
that
A
Christians
wings
doe
mount
him
above
all
meanes
.
What
are
his
wings
?
his
hope
.
Whether
flyeth
his
hope
?
It
takes
its
flight
up
to
heaven
,
to
God
,
to
the
right
hand
of
God
,
to
Christ
,
there
is
his
hope
.
So
then
he
that
hath
this
hope
being
poore
,
he
flyeth
not
to
riches
,
for
they
make
themselves
wings
,
and
flye
away
from
him
.
Being
weake
the
arme
of
flesh
,
for
in
man
there
is
no
hope
,
nor
no
confidence
to
bee
put
in
Prin●…s
,
in
the
Ballance
they
are
lighter
then
vanitie
Secondly
,
observe
in
this
object
,
the
very
Crowne
of
a
Christians
object
of
his
hope
.
For
what
is
there
in
all
the
World
that
can
comfort
a
man
indeed
besides
this
,
much
lesse
compared
with
this
?
Begin
where
you
will
,
when
you
have
gone
round
about
,
you
will
conclude
with
that
of
the
Apostle
,
I
count
all
things
but
losse
and
dung
,
in
comparison
of
Christ
,
and
all
things
to
bee
vanitie
and
vexation
of
spirit
,
as
the
Preacher
saith
.
Put
the
sure
mercies
of
David
,
as
they
are
called
:
and
all
this
while
I
have
told
thee
nothing
at
in
whom
all
Gods
promises
are
Yea
,
and
Amen
;
and
till
thou
canst
learne
this
lesson
of
the
Way
,
the
Truth
,
and
the
Life
,
the
Way
,
and
Truth
,
and
Life
it selfe
,
whether
shall
I
goe
from
thee
Lord
?
thou
hast
the
words
of
eternall
life
.
I
have
done
with
that
Point
,
and
so
passe
on
to
the
third
.
Wee
have
Hope
;
wee
have
Hope
in
Christ
;
wee
have
Hope
in
Christ
in
this
life
.
This
life-time
then
is
our
hope-time
;
that
is
it
you
learne
hence
.
Here
we
have
the
seed
of
Hope
,
but
the
harvest
of
Hope
,
that
is
hereafter
:
when
wee
shall
have
in
re
,
what
now
we
have
in
spe
,
as
ordinarily
wee
speake
:
when
wee
shall
have
in
possession
what
now
wee
haue
in
expectation
:
then
there
will
bee
no
more
use
of
this
Grace
,
there
hope
shall
cease
.
Now
it
is
indeed
in
this
life
time
,
that
wee
sow
the
seedes
of
Prayer
,
that
wee
plant
the
roots
of
Faith
,
that
wee
water
all
of
them
with
our
hope
:
when
our
joy
shall
spring
up
,
when
the
end
and
fruit
of
our
faith
shall
come
,
when
the
possession
of
our
hope
shall
appeare
;
then
we
have
done
with
hope
,
hope
serveth
no
longer
then
,
therefore
it
is
now
in
this
life
.
Hope
shall
end
for
the
action
of
it
(
understand
that
aright
)
as
Faith
shall
;
but
it
shall
never
end
for
the
object
of
it
,
that
end
shall
last
still
,
and
rest
ever
.
Now
then
in
the
interim
,
this
is
the
Prophets
,
and
this
is
the
Princes
,
and
this
is
the
Peoples
posse
,
I
wayte
,
and
I
wayte
too
,
and
I
trust
the
Lord
over
all
:
Now
is
your
posse
time
as
I
may
call
it
;
now
is
the
seed
time
,
wherein
we
sow
the
seeds
of
love
,
of
joy
,
of
hope
,
wherein
we
sow
the
seeds
of
sobrietie
,
and
innocencie
,
and
chastitie
,
and
charitie
,
and
all
manner
of
vertues
whatsoever
,
now
is
the
time
.
Is
this
so
,
then
here
is
the
issue
of
this
plea
:
It
is
this
;
that
now
,
while
hee
will
bee
found
,
and
hee
will
bee
found
of
seeke
him
now
,
for
now
is
the
acceptable
time
,
now
is
the
day
of
salvation
:
when
the
date
of
this
day
,
when
the
day
of
this
life
of
salvation
is
downe
,
is
past
,
then
there
is
no
more
seeking
,
then
there
is
no
more
finding
;
therefore
if
thou
wilt
be
faithfull
,
bee
it
now
;
if
thou
wilt
bee
fruitfull
,
be
it
now
,
now
wee
are
the
Sonnes
of
God
;
as
if
hee
should
say
,
if
we
bee
not
the
Is
this
so
,
adde
a
further
degree
to
this
dutie
in
the
next
place
,
and
that
is
;
when
you
have
gotten
these
seeds
in
you
,
to
examine
if
these
things
be
in
you
,
they
will
make
you
neither
idle
,
nor
unfruitfull
in
the
work
of
the
Lord
.
Hast
thou
Faith
?
be
sure
thou
hast
it
,
and
then
shew
me
thy
faith
by
the
fruits
of
it
,
shew
me
that
it
is
not
a
dead
faith
,
that
faith
cannot
save
thee
,
do
not
thinkit
shall
,
for
Saint
Iames
explodeth
it
for
a
Jest
,
that
any
Christian
should
thinke
so
.
Hast
thou
love
?
looke
thou
hast
it
,
and
let
thy
love
abound
;
let
thy
love
be
love
unfeigned
,
for
as
there
is
a
worke
of
faith
,
so
there
is
a
labour
of
love
.
Hast
thou
hope
?
let
it
bee
stedfast
,
entring
into
that
within
the
vaile
,
as
an
Anchor
firme
and
stable
,
so
the
Apostle
saith
.
Hast
thou
knowledge
?
Looke
it
be
saving
knowledge
,
sanctifying
knowledge
;
such
as
will
savour
and
season
all
the
rest
of
thy
knowledge
:
And
let
not
thy
knowledge
be
only
so
,
but
let
it
bee
growing
too
;
let
it
thrive
and
prosper
,
get
more
to
it
,
or
else
thou
dost
not
husband
the
businesse
well
;
thou
must
goe
(
according
to
the
phrase
of
the
Holy
Ghost
in
the
Psalme
)
from
strength
to
strength
,
as
a
good
Souldier
and
Commander
goeth
from
one
watch-tower
to
another
,
to
see
if
all
bee
well
;
Goe
from
strength
to
strength
,
till
thou
appeare
before
God
in
Zion
.
With
this
the
Apostle
Saint
Peter
concludeth
his
later
Epistle
,
but
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Iesus
Christ
:
this
is
the
dutie
of
a
Christian.
Wilt
thou
have
Christ
to
bee
the
object
,
either
of
thy
faith
or
hope
,
and
wilt
thou
not
grow
then
in
these
?
Non
progredi
est
regredi
,
Not
to
goe
forward
,
is
to
goe
backward
;
and
not
to
grow
the
better
,
is
to
grow
the
worse
.
The
contemplation
of
these
two
points
should
teach
Christians
,
a
Christian
sedulitie
,
to
kindle
,
to
keepe
that
grace
that
is
in
them
;
and
it
should
kill
carnall
securitie
.
1.
A
Christian
sedulitie
,
a
care
,
a
strife
,
an
industrie
,
an
endevour
to
be
Christians
indeed
,
to
improve
their
talents
;
Let
every
man
in
that
calling
whereto
hee
is
called
,
therein
abide
;
he
must
not
give
it
out
:
Is
Archippus
called
to
be
a
Minister
?
then
say
to
Archippus
,
take
heed
to
the
ministrie
that
thou
hast
received
,
that
thou
fulfill
it
;
and
so
it
belongeth
to
every
man
else
to
performe
the
dutie
and
office
of
his
place
,
and
not
to
goe
backwards
,
but
to
use
diligence
,
and
endevour
for
the
increasing
of
his
gifts
,
that
he
be
not
barren
,
not
unfruitfull
in
Gods
Vineyard
.
2.
It
serveth
on
the
other
side
to
kill
that
carnall
securitie
that
is
in
men
.
It
is
a
strange
thing
to
conceive
,
that
Christians
are
growne
to
such
securitie
as
they
are
,
that
they
should
bee
so
supine
and
negligent
in
their
services
:
I
say
it
is
a
lamentable
case
;
and
I
doe
wonder
the
more
,
that
they
should
be
taken
with
this
kind
of
transgression
,
when
I
consider
that
saying
of
a
Father
,
that
there
is
securitie
in
no
place
:
there
is
no
securitie
in
heaven
,
nor
in
Paradise
,
much
lesse
in
the
world
;
in
heaven
the
Angels
fell
;
in
Paradise
Adam
fell
;
in
the
world
Iudas
fell
;
Iudas
,
I
hee
fell
from
the
institution
of
the
best
Schoole
and
Schoole-master
that
ever
was
in
the
world
;
there
is
no
manner
of
teacher
comparable
to
him
.
Therefore
,
I
say
,
mixe
with
thy
hope
a
certaine
feare
,
and
bee
so
farre
from
a
carnall
presumption
,
as
that
thou
maintaine
in
thy
selfe
a
holy
feare
of
falling
;
for
it
hath
so
come
to
passe
,
that
Saint
Paul
indeed
was
,
what
he
was
not
,
of
a
persecutor
hee
became
an
Apostle
;
hope
lies
there-away
:
but
Iudas
was
what
hee
did
not
appeare
to
be
,
and
of
an
Apostle
became
an
Apostate
;
feare
lies
there-away
.
And
thou
that
hopest
that
of
a
persecutor
,
thou
maist
turne
an
Apostle
;
feare
lest
by
falling
away
,
thou
maist
of
an
Apostle
become
an
Apostate
,
a
persecutor
.
I
will
not
stand
upon
these
things
any
longer
.
I
have
passed
three
,
the
fourth
Conclusion
is
,
that
Hope
in
this
life
is
not
only
for
the
things
of
this
life
.
If
in
this
life
only
wee
have
hope
,
then
are
wee
miserable
;
as
if
hee
should
have
said
,
if
in
this
life
only
,
for
the
present
,
we
had
hope
,
and
that
the
end
of
all
our
hope
,
and
all
our
desire
,
were
fixed
upon
the
present
world
,
then
were
we
poore
Christians
most
miserable
;
for
none
in
the
world
are
more
despised
,
contemned
,
scorned
;
none
more
afflicted
,
troubled
,
grieved
in
their
soules
for
their
sinnes
then
they
,
alwayes
followed
with
outward
fights
,
with
inward
frights
,
when
other
men
enjoy
the
world
at
will
:
so
that
the
scope
of
this
Scripture
is
to
say
,
that
not
for
this
life
only
have
we
hope
in
Christ
;
that
is
the
very
meaning
;
that
the
godly
,
the
faithfull
,
the
hopefull
,
they
have
not
their
portion
in
this
life
;
Wee
know
when
this
earthly
tabernacle
is
dissolved
,
wee
have
a
building
made
with
God
,
a
house
not
made
with
hands
,
eternall
in
the
heavens
,
whose
builder
and
maker
is
the
Lord
;
so
speakes
the
Apostle
to
the
As
for
this
life
,
if
we
should
lay
the
foundation
of
our
hope
here
,
alas
,
they
might
rue
their
miserable
case
that
so
doe
;
they
might
hang
downe
their
heads
,
that
are
godly
,
with
shame
and
griefe
enough
to
themselves
;
but
it
is
here
they
set
up
their
hope
,
here
they
have
hope
,
but
it
is
hope
here
for
another
life
;
it
is
upon
other
things
that
their
hope
is
fixed
then
are
here
below
;
it
is
for
things
that
they
looke
for
,
it
is
not
for
things
that
they
see
,
for
hope
that
seeth
is
no
more
hope
,
but
if
wee
with
patience
waite
for
the
things
that
are
not
seene
,
this
is
hope
,
saith
the
Apostle
,
Rom.
8.
So
that
this
is
a
very
plaine
case
,
and
might
be
further
cleared
,
and
declared
to
us
from
the
practice
,
and
common
opinion
of
all
the
Saints
of
God
in
all
Ages
,
how
they
have
hoped
,
and
how
that
their
hope
was
in
God
;
that
they
should
see
the
Lord
,
but
where
?
in
the
land
of
the
living
:
here
they
have
a
sight
too
,
but
the
chiefest
hope
is
on
the
Promise
,
and
that
is
not
for
the
things
of
this
life
only
,
but
for
the
life
to
come
;
Hee
that
putteth
his
trust
in
mee
shall
possesse
the
land
,
and
shall
inherit
my
holy
mountaine
;
The
consideration
of
this
Point
,
that
hope
it
is
not
onely
for
the
It
teacheth
a
man
to
strive
and
wrestle
and
contend
against
2.
A
man
learneth
here
to
contemne
,
and
to
dispise
the
things
A
fifth
thing
that
followeth
in
the
Text
(
that
I
may
haste
on
)
we
have
Hope
,
wee
have
Hope
in
Christ
,
we
have
Hope
in
Christ
in
this
life
;
our
hope
in
this
life
is
not
upon
the
things
of
this
life
,
for
if
it
were
in
this
life
onely
,
it
were
miserable
.
Our
life
is
a
miserie
;
There
is
the
fifth
.
And
this
is
a
certaine
truth
;
and
it
will
plainely
appeare
to
us
in
many
passages
;
if
wee
will
beleeve
either
the
Spirit
of
God
,
or
the
experience
of
the
godly
.
I
shall
not
need
to
stand
to
prove
it
:
You
will
aske
me
,
how
it
will
be
raised
from
this
place
?
Thus
,
Wee
are
of
all
men
the
most
miserable
,
because
that
wee
are
mentioned
amongst
the
number
of
those
that
are
the
more
miserable
;
it
implieth
,
that
all
the
rest
are
miserable
more
or
lesse
:
the
very
comparison
that
is
used
,
doth
manifestly
declare
unto
us
that
there
is
a
measure
of
miserie
to
every
man
living
:
so
then
there
is
miserie
.
2
It
appeareth
out
of
the
Text
,
because
here
and
else
where
;
you
shall
have
man
and
miserie
made
termes
convertible
:
Man
is
named
Enoch
,
and
Enoch
is
miserie
:
Man
,
and
miserie
so
joyned
together
,
that
there
is
no
pulling
them
asunder
till
death
parts
them
,
for
then
there
is
no
more
miserie
.
3
Because
that
miserie
here
;
our
being
miserable
in
this
life
,
is
mentioned
even
with
the
very
best
things
of
this
life
:
the
very
best
things
that
are
in
this
life
,
and
of
this
life
,
so
long
as
they
look
to
this
life
,
I
say
they
are
stiled
miserable
;
but
the
best
things
,
even
Christ
himselfe
,
our
Hope
it selfe
;
say
what
you
can
,
here
is
Hope
,
and
here
is
Christ
in
the
Text
,
and
yet
notwithstanding
here
is
miserie
too
.
Now
then
wee
reason
thus
;
that
if
the
best
things
in
this
life
bee
miserable
,
then
the
rest
are
no
better
then
so
:
that
the
best
are
no
better
,
it
is
plaine
;
because
let
us
have
what
wee
would
have
in
all
the
World
,
yet
so
long
as
wee
are
here
it
is
miserie
.
If
this
bee
so
,
then
wee
must
come
to
the
conclusion
wee
have
made
,
and
that
is
Iacobs
conclusion
,
Gen.
47.
9.
Few
and
evill
have
the
dayes
of
the
yeares
of
my
life
beene
,
it
is
Iobs
conclusion
too
,
Mans
life
is
full
of
miserie
:
It
is
Davids
in
the
Psalmes
,
Mans
life
is
full
of
labour
and
sorrow
,
it
is
soone
cut
off
,
and
wee
flie
away
;
our
dayes
come
to
an
end
as
a
tale
that
is
told
,
they
passe
away
as
a
shadow
,
and
the
beautie
,
the
best
of
them
,
withereth
as
grasse
:
It
is
Solomons
,
hee
was
the
Preacher
,
and
here
is
his
Text
;
all
is
vaine
,
and
vanitie
,
Vanitie
of
vanities
,
all
is
vanitie
,
one
thing
and
other
,
every
thing
under
the
Sun
,
our
life
it selfe
,
our selves
,
so
long
as
wee
are
here
wee
are
under
the
Sun
,
hee
calleth
all
vanitie
:
And
sayth
the
Apostle
,
This
I
say
Brethren
,
the
time
of
our
life
is
short
:
And
what
is
our
life
sayth
Iames
?
But
a
vapour
that
appeareth
for
a
little
while
,
and
then
vanisheth
away
;
it
is
a
vapour
that
vanisheth
,
a
meoter
of
miserie
.
What
shall
we
say
of
this
now
?
(
to
speak
it
in
few
words
home
to
our selves
,
)
somewhat
may
concerne
our selves
,
and
somewhat
In
regard
of
our selves
,
it
may
have
this
double
Vse
.
First
to
weane
us
from
the
World
,
Secondly
to
winne
us
to
the
Lord
.
1
To
weane
us
from
the
World
:
The
World
considered
in
it
Iohn
,
Love
not
the
World
,
hee
that
makes
himselfe
the
friend
of
God
,
makes
himselfe
an
enemie
to
the
World
.
O
you
lovers
of
the
World
(
sayth
Saint
Austin
)
I
wonder
at
you
!
O
foolish
men
!
who
hath
bewitched
you
?
for
what
wrestle
you
?
why
doe
you
strive
and
contend
so
much
?
what
thing
is
their
in
the
World
that
is
worthie
your
labour
?
there
is
(
sayth
hee
)
nothing
in
the
World
but
that
which
is
foolish
,
and
frothie
,
and
frayle
,
and
false
,
and
vaine
,
and
full
of
danger
,
full
of
disaster
;
suffer
your selves
therefore
to
bee
weaned
from
the
World
.
And
yet
notwithstanding
all
that
wee
can
say
,
wee
know
there
are
some
persons
that
will
not
bee
taken
off
from
the
Worlds
breasts
,
they
have
a
better
opinion
of
it
then
so
.
Let
such
enjoy
their
owne
errour
till
they
runne
to
ruine
,
and
till
their
owne
overthrow
take
them
off
:
Yet
notwithstanding
wee
know
that
which
an
Ancient
hath
,
that
to
whom
God
is
once
sweet
,
the
World
must
needs
bee
bitter
.
2
On
the
other
side
,
the
knowledge
of
this
serveth
to
winne
us
to
the
Lord
;
that
as
the
one
draweth
us
off
,
so
the
other
may
the
goodnesse
of
God
in
the
land
of
the
living
:
when
I
consider
how
infinite
he
is
in
his
love
;
I
am
ravished
in
spirit
,
I
am
taken
up
in
the
minde
,
and
taken
off
in
the
flesh
;
I
have
set
my
heart
and
affections
on
Heaven
,
and
on
heavenly
things
.
And
now
when
I
think
on
the
Lord
,
there
is
my
hope
,
and
there
is
my
helpe
;
and
there
where
my
helpe
is
,
there
is
my
love
,
and
there
is
my
life
,
and
there
is
my
Lord
,
there
is
Christ
at
the
right
hand
of
God
:
Hee
is
the
life
of
them
that
beleeve
,
hee
is
the
resurrection
from
the
dead
;
hee
is
the
for
the
first
things
are
past
away
(
saith
Saint
Iohn
in
the
Revelation
)
and
all
things
are
become
new
.
Oh
hee
that
did
but
know
the
joyes
that
are
reserved
for
such
as
are
received
to
the
Lord
,
would
soone
bee
taken
up
from
all
conceits
of
the
things
of
this
life
.
Thinke
you
but
of
that
great
convocation
house
of
Heaven
,
that
high
Court
of
Parliament
,
that
great
place
of
Majestie
and
honour
,
where
all
the
spirits
of
just
men
made
perfect
are
;
where
all
the
Saints
departed
live
,
where
there
are
all
the
blessed
Patriarches
,
godly
Prophets
,
the
glorious
Apostles
,
the
blessed
Kings
,
and
the
goodly
fellowship
of
Martyrs
and
Confessors
;
where
there
are
the
holy
Angels
,
and
Arch-Angels
,
Thrones
,
and
Dominions
,
Seraphims
,
and
Cherubins
in
those
glorious
Orbes
;
Where
there
is
God
,
the
blessed
Trinitie
,
the
King
of
Glorie
,
whose
Glorie
is
more
then
can
be
seene
,
be
sayd
,
conceived
to
be
;
where
the
joy
of
the
Saints
is
such
as
eye
hath
not
seene
,
(
no
sayth
Saint
Austin
eye
hath
not
seene
,
for
it
is
no
colour
,
nor
eare
hath
not
heard
,
for
it
is
no
sound
;
nor
never
entred
into
the
heart
of
man
to
conceive
,
for
the
heart
of
man
must
enter
into
it
;
where
all
shall
bee
filled
with
abundance
of
peace
,
so
the
Prophet
:
they
shall
not
only
taste
and
see
how
good
the
Lord
is
,
but
they
shall
be
filled
with
abundance
,
and
they
shall
drink
out
of
the
River
running
over
with
infinite
and
transcendent
pleasures
;
where
there
gold
shall
be
peace
,
and
their
silver
shall
bee
peace
,
and
their
land
shall
bee
peace
,
and
their
life
shall
bee
peace
,
and
their
joy
shall
be
peace
,
and
their
God
shall
be
peace
,
and
the
God
of
peace
,
hee
shall
fill
them
with
the
peace
of
God
;
and
that
peace
is
it
which
passeth
,
which
is
infinitely
beyond
all
understanding
.
Glorious
things
are
spoken
of
thee
,
thou
Citie
of
God
;
where
the
King
is
veritie
,
and
the
Law
is
charitie
,
and
the
State
is
felicitie
,
and
the
Life
is
eternitie
.
The
comparing
of
these
two
things
together
,
of
this
lifes
miserie
,
and
that
lifes
felicitie
and
eternitie
,
would
make
a
man
sing
and
to
sigh
too
.
It
would
make
him
sing
,
I
singing
is
in
the
Temple
,
and
sighing
is
in
the
Tabernacle
;
singing
in
the
Temple
,
Blessed
are
they
that
dwell
in
thy
house
,
they
shall
be
alwaies
praysing
thee
;
while
wee
are
in
this
Tabernacle
,
therefore
sigh
wee
,
desiring
to
be
dissolved
and
to
be
clothed
upon
with
our
house
which
is
from
Heaven
:
for
while
wee
are
here
we
cannot
be
happie
,
for
this
life
is
miserie
,
This
bee
spoken
for
our selves
.
The
second
application
of
this
plea
is
for
others
:
seeing
this
life
What
dost
thou
mourne
and
lament
,
and
hang
downe
the
head
,
and
all
for
losse
of
such
as
are
departed
and
gone
to
rest
with
God
?
Oh
but
thou
wilt
say
,
thou
art
not
heavie
for
their
gaine
,
but
for
thine
owne
losse
:
but
seeing
thy
losse
is
the
lesse
,
and
their
gaine
the
greater
,
why
dost
thou
not
observe
a
meane
and
a
proportion
in
these
things
?
I
confesse
,
it
is
very
fitting
both
in
Civility
,
and
Divinity
,
and
agreeable
to
the
lawes
both
of
Grace
,
and
Nature
,
that
there
should
be
mourning
,
especially
in
the
house
of
mourning
,
at
times
and
occasions
offered
in
this
nature
,
it
cannot
otherwise
be
.
But
for
Rachel
to
mourne
for
her
Children
,
so
as
that
shee
would
not
be
comforted
;
not
but
that
shee
could
have
beene
comforted
,
but
shee
would
not
,
that
is
not
well
.
But
I
say
here
is
comfort
in
abundance
,
and
here
is
that
which
must
stay
us
from
being
transported
with
impatient
griefe
;
wee
must
overcome
all
our
griefe
with
patience
,
with
a
blessed
expectation
of
our
owne
dissolution
,
for
we
must
thinke
we
shall
goe
to
them
,
they
shall
not
returne
to
us
;
let
us
desire
to
be
dissolved
and
to
be
with
Christ
,
which
is
best
for
them
,
and
for
mee
,
I
and
for
thee
too
.
Enough
of
the
fift
Point
.
The
last
,
(
which
I
will
but
name
,
that
so
I
may
runne
through
this
whole
Scripture
at
this
time
)
is
this
,
that
The
righteous
and
the
hopefull
,
they
are
not
miserable
;
they
are
not
How
prove
you
that
?
By
the
force
of
the
Argument
here
that
the
Apostle
useth
:
for
this
being
a
part
of
an
Argument
,
and
an
Hypotheticall
proposition
,
he
reasoneth
thus
:
If
in
this
life
onely
we
have
hope
in
Christ
,
then
are
we
miserable
,
but
now
for
this
life
onely
we
have
not
hope
in
Christ
:
he
doth
not
set
our
rest
there
,
therefore
wee
are
not
of
all
men
the
most
miserable
.
How
prove
you
that
?
because
the
most
wicked
,
the
most
wretched
;
so
the
lesse
wicked
,
the
least
wretched
;
and
the
most
righteous
,
the
best
blest
,
and
the
least
miserable
.
Not
the
most
?
not
at
all
.
Not
at
all
?
No
,
for
as
the
outward
prosperitie
of
the
wicked
in
this
World
is
no
true
prosperitie
,
so
the
outward
adversitie
of
the
godly
is
no
true
miserie
:
it
is
not
such
as
doth
destitute
and
dissolute
a
man
utterly
,
but
you
shall
have
the
faithfull
come
off
with
hope
,
I
and
with
rejoycing
rather
then
grudging
and
repining
at
it
;
yea
they
joy
in
their
sufferings
,
and
at
last
are
more
then
conquerours
;
and
all
this
sheweth
then
,
that
that
they
are
farre
enough
from
miserie
.
Well
,
the
knowledge
of
this
lifes
miseri●…
,
the
knowledge
of
And
then
lastly
,
this
shall
serve
to
shew
to
us
,
how
it
ought
to
keepe
off
the
World
from
judging
rashly
:
there
is
a
great
obliquitie
,
wee
count
them
(
sayth
Saint
Iames
)
blessed
that
endure
.
Do
they
endure
to
Blessed
are
they
that
dye
in
the
Lord
,
for
they
rest
from
their
labours
:
and
who
would
not
dye
here
,
that
hee
may
dwell
with
God
there
in
rest
?
who
that
loveth
,
who
that
hopeth
,
would
not
be
where
his
love
,
where
his
hope
is
?
would
not
have
what
hee
hopeth
for
?
Doth
not
the
Lord
say
to
his
servant
Moses
,
No
man
can
see
my
face
and
live
?
Oh
(
sayth
a
Father
)
let
mee
dye
If
in
this
life
we
had
onely
hope
,
then
were
we
of
all
men
the
most
miserable
:
but
our
hope
is
not
onely
in
this
life
of
the
things
of
this
life
;
therefore
wee
are
not
of
all
men
most
miserable
,
no
not
miserable
at
all
.
I
have
done
with
my
Text
:
You
see
the
occasion
of
our
present
meeting
to
Interre
this
little
Child
in
Christian
buriall
,
the
last
service
and
dutie
we
owe
to
deceased
Saints
:
I
cannot
,
and
I
know
you
expect
not
that
I
should
say
any
thing
of
it
.
It
is
a
Child
of
the
Covenant
,
sealed
in
the
Covenant
,
dyed
in
the
Covenant
,
resteth
according
to
the
Covenant
,
with
the
God
of
the
Covenant
,
of
whom
I
doubt
no
more
of
a
happy
rest
with
Christ
the
mediatour
of
the
Covenant
,
then
I
do
of
the
Covenant
that
Christ
hath
sealed
.
and
so
I
leave
it
in
that
rest
,
and
returne
our selves
to
our
owne
dutie
and
service
,
to
call
upon
God
for
a
blessing
.
FINIS
.
THE
PLATFORME
OF
CHARITIE
;
OR
,
THE
LIBERALL
MANS
GVIDE
.
DEUT.
15.
11.
The
poore
shall
never
cease
out
of
the
land
:
Therefore
I
command
thee
,
saying
;
Thou
shalt
open
thine
hand
wide
unto
thy
brother
,
to
thy
poore
,
and
to
thy
needy
in
the
land
.
PSAL.
16.
2.
O
Lord
,
my
goodnesse
extendeth
not
to
thee
;
but
to
the
Saints
that
are
in
the
earth
,
and
to
the
excellent
,
in
whom
is
all
my
delight
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
THE
PLATFORME
OF
CHARITIE
;
OR
,
THE
LIBERALL
MANS
GVIDE
.
SERMON
XXXIX
.
GAL.
6.
10.
As
wee
have
therefore
opportunitie
,
let
us
doe
good
to
all
,
especially
to
them
who
are
of
the
houshold
of
faith
.
IN
the
sixt
verse
of
this
Chapter
the
Apostle
begins
to
perswade
these
Galatians
,
(
to
whom
he
wrote
)
to
Beneficence
:
and
having
in
the
ninth
verse
;
the
verse
before
the
Text
;
given
them
great
incouragement
in
this
course
.
Bee
not
wearie
(
saith
he
)
of
well-doing
:
for
in
due
season
we
shall
reape
,
if
we
faint
not
.
The
words
I
have
now
read
to
you
,
are
an
inference
upon
that
which
went
before
,
seeing
if
wee
hold
out
,
we
shall
reape
in
due
time
:
then
(
faith
the
Apostle
)
As
wee
have
opportunitie
,
let
us
doe
good
to
all
,
&c.
To
speake
something
for
the
opening
of
the
words
,
and
then
to
obsere
the
maine
things
the
Apostle
intends
in
this
place
.
As
wee
have
opportunitie
.
Cairos
,
signifieth
more
then
time
,
As
wee
have
time
,
so
the
old
Wee
shall
reape
if
wee
faint
not
.
Hee
shewes
there
is
a
time
of
sowing
,
and
a
time
of
reaping
:
and
so
in
Eccles.
3.
There
is
a
time
for
all
things
,
there
is
a
time
to
sow
,
and
a
time
to
reape
.
Now
while
the
sowing
time
lasts
(
for
that
is
the
opportunitie
that
hee
now
speakes
of
)
while
the
time
of
sowing
lasts
;
let
us
embrace
those
times
and
opportunities
for
the
doing
of
good
.
Let
us
(
as
wee
have
opportunitie
)
doe
good
to
all
.
Doe
good
,
is
of
a
large
extent
,
it
is
of
as
large
an
extent
,
as
the
law
.
All
is
good
that
is
agreeable
to
Gods
will
revealed
.
Bee
renewed
in
the
spirit
of
your
mindes
,
that
you
may
know
what
the
good
and
acceptable
will
of
God
is
.
But
in
this
place
it
is
restrained
to
some
particular
acts
of
Beneficence
towards
men
,
towards
the
servants
of
God
:
which
are
then
said
to
be
good
deedes
,
and
good
acts
,
when
there
is
a
concurrence
betweene
the
action
,
and
the
affection
,
with
conformitie
to
the
Rule
.
First
,
there
must
be
actions
.
It
is
not
speaking
good
,
nor
meaning
If
a
brother
be
naked
,
or
hungrie
,
or
cold
,
and
you
say
to
him
,
goe
in
peace
,
warme
thee
,
but
you
give
him
no
fire
:
and
goe
and
cloath
thee
,
but
you
give
him
no
apparell
:
and
goe
and
feed
thee
,
but
you
give
him
no
meate
.
Here
are
good
words
now
:
but
the
deedes
are
not
answerable
;
here
are
no
good
deedes
at
all
.
Solomon
compares
such
complementall
charitie
,
that
is
only
verball
,
and
in
outward
expression
,
to
Cloudes
and
windes
without
raine
.
Not
much
unlike
the
boxes
of
Apothecaries
,
that
are
adorned
with
glorious
tytles
without
,
but
open
them
,
and
examine
the
insides
,
you
shall
finde
nothing
but
emptinesse
.
Well
,
that
is
the
first
thing
:
there
must
bee
good
actions
.
Againe
secondly
,
these
must
have
a
good
rise
,
they
must
proceed
Make
the
tree
good
,
and
the
fruit
shall
bee
of
the
same
condition
:
the
actions
are
not
good
,
if
the
affections
bee
naught
,
and
therefore
the
same
God
,
that
requires
beneficence
,
hee
commands
benevolence
also
,
and
would
have
men
become
tender-hearted
,
and
put
on
the
bowels
of
compassion
:
that
they
should
Sympathize
with
others
,
and
be
like
affectioned
to
them
;
to
mourne
with
those
that
mourne
,
and
to
be
with
those
that
are
bound
,
as
being
bound
with
them
.
This
is
that
which
our
Saviour
calls
being
mercifull
.
Bee
mercifull
,
as
your
heavenly
Father
is
mercifull
.
Hee
saith
not
only
doe
workes
of
mercie
;
but
be
mercifull
,
doe
them
from
a
mercifull
heart
,
from
bowels
of
compassion
,
that
yearne
towards
those
that
are
in
necessitie
.
That
is
the
second
thing
.
But
then
thirdly
,
these
actions
,
and
these
affections
whence
Againe
,
there
is
a
third
terme
yet
.
Doe
good
to
all
men
;
What
doth
the
Apostle
meane
,
that
every
man
should
receive
the
fruits
of
our
Beneficence
?
There
are
some
men
notoriously
wicked
,
and
rather
to
be
punished
than
relieved
:
The
Apostle
meanes
not
such
,
for
hee
gives
you
a
Caution
;
If
any
man
worke
not
,
let
him
not
eate
.
To
the
houshold
of
Faith
.
By
houshold
of
faith
,
here
he
meanes
the
multitude
of
beleevers
,
and
not
only
those
that
dwell
neere
us
,
and
about
us
,
but
those
that
are
dispersed
throughout
the
whole
earth
,
the
Churches
of
God
:
The
dispersion
spoken
of
through
all
the
parts
of
the
world
are
this
houshold
of
faith
:
all
the
Saints
of
God
,
in
what
difference
or
the
house
of
God
;
and
sometime
it
is
understood
of
the
Church
militant
,
and
sometime
of
the
Church
triumphant
.
Of
the
Church
triumphant
:
In
my
Father
〈◊〉
many
mansions
.
There
it
is
heaven
,
the
place
of
the
blessed
.
Then
for
the
Church
militant
:
Moses
was
faithfull
in
all
his
house
,
saith
the
Text.
And
Paul
exhorts
Timothie
how
hee
should
carry
himselfe
in
the
house
of
God
:
that
is
in
the
Church
militant
.
As
for
those
that
live
above
us
,
they
need
not
our
good
workes
and
actions
,
therefore
it
is
intended
of
those
that
are
here
in
the
Church
militant
;
that
is
called
Gods
houshold
,
because
there
is
such
a
communion
amongst
beleevers
,
as
amongst
those
that
live
in
the
same
house
,
that
abide
under
the
same
roofe
;
that
live
under
the
same
government
,
that
eat
at
the
same
Table
,
&c.
So
then
you
have
the
meaning
of
all
,
which
is
no
more
but
this
;
Take
those
advantages
of
times
,
which
you
can
obtaine
(
or
el●…
many
will
slip
unprofitablie
)
to
bee
conversant
in
such
actions
of
mercie
which
tend
to
the
reliefe
of
tho●…
that
want
them
.
If
there
be
extreme
necessitie
,
doe
good
to
all
▪
but
if
you
may
make
choyce
of
persons
to
whom
you
may
doe
good
:
choose
the
houshold
of
faith
.
Thus
you
have
the
substance
,
and
the
meaning
of
the
words
.
In
them
you
may
observe
briefly
these
three
parts
.
The
first
is
a
determination
,
or
limitation
of
time
,
to
which
the
Saints
are
tyed
in
the
performance
of
the
duties
that
are
injoyned
as
you
have
opportunitie
,
and
while
you
have
time
.
Secondly
,
there
is
a
declaration
of
dutie
:
doe
good
.
Thirdly
,
there
is
a
description
of
the
persons
to
whom
this
good
must
be
done
;
first
more
generally
:
Doe
good
to
all
:
and
then
more
particularly
,
and
with
an
especiall
note
;
Especially
to
those
of
the
houshold
of
Faith
.
Of
these
in
order
.
First
,
for
the
determination
of
time
(
to
take
the
words
as
they
lie
)
while
you
have
time
therefore
,
or
as
you
have
opportunitie
,
the
words
themselves
doe
render
the
maine
point
.
It
is
the
dutie
of
Christians
to
take
their
advantages
of
times
:
to
take
the
I
will
speake
somewhat
by
way
of
Explication
of
the
point
;
and
something
by
way
of
Application
,
and
so
proceed
to
what
followes
.
First
for
the
Explication
:
what
is
intended
,
or
meant
in
it
,
when
we
incite
you
to
embrace
times
and
opportunities
.
Briefly
these
two
things
are
meant
in
it
.
First
,
that
you
should
bee
sure
not
to
lose
the
time
of
Secondly
,
that
you
should
not
forgoe
the
advantages
,
and
opportunities
of
estates
.
You
shall
not
alwayes
have
life
to
doe
good
:
and
it
may
bee
(
if
you
have
life
)
you
●…all
not
alwayes
enjoy
meanes
,
and
abilitie
to
doe
good
.
Wh●…●…ou
have
life
therefore
,
and
time
,
doe
good
;
or
while
you
enjoy
meanes
:
and
so
power
to
doe
good
:
embrace
these
opportunities
.
That
is
the
meaning
of
the
Apostle
in
this
place
.
First
,
then
there
must
be
a
doing
good
while
you
have
life
;
let
your
good
workes
goe
before
you
;
doe
things
while
you
live
,
Make
you
friends
of
the
unrighteous
Mammon
,
that
when
you
want
,
they
may
receive
you
into
everlasting
habitations
.
Hee
calls
that
unrighteous
Mammon
,
not
that
it
is
unrighteously
gotten
only
(
though
that
may
be
meant
)
but
that
which
is
unrighteously
kept
,
is
unrighteous
Mammon
to
you
;
if
you
procured
it
never
so
justly
,
unlesse
you
doe
rightly
dispose
of
it
;
and
if
you
be
desirous
to
doe
right
in
disposing
of
your
mammon
,
of
your
wealth
,
doe
it
now
;
That
when
you
want
that
power
,
and
those
times
,
you
may
enjoy
the
comfortable
fruit
of
the
well-redeeming
of
the
time
of
your
life
,
to
receive
you
into
everlasting
habitations
.
In
the
25.
verse
of
the
16.
Luke
,
it
is
the
challenge
of
Abraham
to
Dives
;
Sonne
remember
that
thou
in
thy
life-time
,
haddest
thy
goods
,
(
for
so
the
word
signifieth
)
thou
haddest
thy
opportunities
of
life
,
and
of
goods
too
,
but
now
thou
hast
neither
life
nor
goods
left
thee
,
to
doe
good
with
;
and
therefore
hee
is
blessed
,
and
thou
art
tormented
.
It
was
the
folly
of
those
five
Virgins
.
They
tooke
not
the
opportunitie
of
the
gates
were
shut
against
them
,
as
you
see
,
when
the
Bridegroome
came
.
If
any
man
imagine
,
because
it
is
said
,
Blessed
are
they
that
die
in
the
Lord
,
for
they
rest
from
their
labours
,
and
their
workes
follow
them
.
That
therefore
it
matters
not
,
so
long
as
a
man
doth
good
at
his
death
,
though
hee
have
neglected
the
wayes
of
goodnesse
all
his
life
.
Let
them
know
that
by
works
there
,
is
not
meant
the
actions
Their
workes
follow
them
;
not
the
workes
they
have
deferred
untill
death
,
but
the
fruites
of
those
workes
,
they
did
while
they
were
living
,
and
received
not
the
benefit
of
them
untill
death
.
Their
workes
follow
them
;
that
is
the
fruits
of
their
workes
.
It
is
more
good
and
pleasant
by
farre
,
to
have
the
actions
goe
before
,
and
the
fruites
,
and
comfortable
effects
to
succeed
,
and
follow
after
.
But
if
any
man
yet
suppose
that
hee
may
make
that
up
in
his
Charitable
Bequests
of
his
last
Testament
;
as
bequeathing
largely
to
the
Church
and
Common-wealth
,
and
to
all
sorts
of
people
,
hee
may
at
the
last
make
fit
compensation
and
satisfaction
,
for
neglect
of
former
duties
.
Let
no
man
deceive
himselfe
with
such
a
bad
resolution
,
for
Their
will
is
good
,
but
their
deed
is
●…ught
.
So
much
for
the
first
point
.
I
proceed
unto
the
second
;
that
is
,
thou
must
not
only
take
the
time
of
thy
life
,
but
also
the
opportunitie
of
thy
meanes
,
and
thy
estate
;
while
there
is
yet
a
price
in
thine
hand
:
while
thou
hast
opportunitie
,
and
enjoyest
wealth
to
doe
good
with
;
redeeme
the
advantages
and
opportunities
by
employing
them
in
that
way
,
for
which
thou
didst
receive
them
.
The
time
may
come
wherein
you
may
desire
to
doe
good
,
but
cannot
;
wanting
at
estate
,
and
opportunities
whereby
to
doe
it
.
Marke
what
Solomon
saith
,
Wilt
thou
trust
in
a
thing
of
nothing
?
for
Riches
have
wings
as
an
Eagle
,
and
flie
away
toward
heaven
.
It
is
the
why
wilt
thou
trust
in
a
thing
of
nothing
?
Thou
seest
a
fowle
in
her
flight
,
and
now
(
it
may
be
)
thou
perceivest
it
,
but
instantly
it
vanisheth
out
of
thy
sight
.
Why
riches
have
wings
(
saith
Solomon
.
)
Thou
hast
them
now
in
thy
possession
,
and
retainest
them
fast
in
hold
,
but
presently
they
are
departed
;
they
flie
as
an
Eagle
out
of
thy
sight
.
And
the
same
wise
man
when
he
exhorteth
men
to
cast
their
bread
upon
the
waters
;
Hee
gives
them
this
reason
:
Thou
knowest
not
what
evills
;
thou
knowest
not
what
judgements
and
calamities
God
intends
to
bring
upon
that
Nation
where
thou
livest
;
upon
the
Citie
;
upon
the
Familie
where
thou
dwellest
;
upon
thy
person
or
estate
:
Thou
knowest
not
what
evils
God
will
bring
upon
the
earth
.
And
so
likewise
charge
rich
men
in
this
world
,
that
they
hee
not
high-minded
;
and
that
they
trust
not
in
uncertaine
riches
,
but
in
the
living
God
;
that
they
bee
readie
to
distribute
,
and
to
communicate
,
and
to
doe
good
workes
.
What
is
it
that
hinders
men
from
distributing
,
and
communicating
?
Because
they
trust
in
uncertaine
Riches
.
For
if
they
would
now
learne
,
not
to
trust
in
uncertaine
Riches
,
but
account
them
uncertaine
as
they
are
;
and
put
confidence
in
the
living
God
,
who
can
provide
for
them
,
when
those
outward
meanes
(
which
they
so
much
rely
on
)
faile
their
expectations
,
they
would
then
be
more
liberall
,
and
bountifull
,
and
readie
to
doe
good
,
and
to
communicate
.
So
then
here
is
the
meaning
of
the
point
.
Take
the
opportunities
of
life
.
That
is
,
first
take
the
time
of
life
,
while
you
may
doe
good
;
and
then
take
the
meanes
,
the
wealth
,
and
estate
,
which
is
the
time
of
your
meanes
.
For
this
observe
Iobs
case
,
hee
goes
on
discoursing
of
this
very
point
,
he
was
If
I
have
made
the
eyes
of
the
poore
to
faile
;
or
if
I
eate
my
morsels
alone
;
or
if
I
have
not
relieved
the
fatherlesse
,
&c.
If
I
have
not
done
thus
and
thus
;
then
let
the
Lords
fiercest
judgement
fall
upon
mee
;
But
herein
consists
my
comfort
,
my
conscience
beares
mee
witnesse
,
that
when
I
had
wealth
,
and
estate
,
and
enjoyed
the
goods
of
this
life
,
I
did
good
.
I
was
father
to
the
fatherlesse
;
a
foot
to
the
lame
,
and
eyes
to
the
blind
.
I
did
all
the
good
that
lay
within
the
compasse
of
my
power
to
doe
,
when
I
had
meanes
to
doe
it
.
I
say
,
little
doe
you
know
(
beloved
)
whatsoever
thou
art
,
whatsoever
estate
thou
hast
;
though
thou
be
as
a
naile
fastned
in
a
sure
place
,
and
thinkest
thou
shalt
never
bee
moved
from
this
condition
:
Thou
knowest
not
how
soone
God
may
turne
his
hand
upon
thee
,
when
thou
maist
bee
as
Iob
was
on
the
dunghill
deprived
of
all
comforts
.
What
will
be
thy
consolation
then
?
that
when
thou
hadst
wealth
,
thou
didst
good
with
it
.
It
will
adde
to
thy
affliction
,
that
thou
hadst
great
possessions
,
and
didst
neither
glorifie
God
,
nor
doe
good
to
men
.
So
much
for
the
opening
of
the
point
;
I
come
to
apply
it
.
First
then
,
it
serves
for
the
reproofe
of
many
to
whom
God
price
in
their
hands
:
But
they
want
hearts
to
embrace
the
opportunities
of
doing
good
.
They
pretend
to
doe
good
,
and
have
a
mind
inclining
to
good
:
But
they
have
no
heart
to
take
the
opportunities
,
and
advantages
of
times
,
and
meanes
,
which
God
hath
bestowed
on
them
for
the
same
purpose
;
they
want
hearts
to
embrace
those
.
Remember
what
Solomon
saith
;
Say
not
to
thy
neighbour
,
goe
,
and
come
againe
to
morrow
,
if
it
bee
now
in
thine
hands
to
give
him
.
The
Lord
will
not
only
have
a
man
,
not
denie
to
doe
good
,
but
besides
that
,
hee
would
not
have
him
delay
to
doe
good
;
put
him
not
from
thee
till
to
morrow
,
if
his
helpe
remaine
in
thine
hands
to
day
;
yea
,
though
thou
have
a
purpose
to
doe
it
to
morrow
;
if
it
be
in
thy
power
to
day
,
doe
it
;
and
deferre
it
not
till
to
morrow
.
But
what
shall
we
say
to
those
,
who
doe
not
only
delay
their
purposes
,
but
by
protracting
lose
their
purposes
.
There
is
nothing
more
ordinarie
,
then
in
some
cases
for
men
;
not
only
to
purpose
truly
,
but
to
promise
heartily
to
God
,
that
they
will
performe
these
,
and
these
acts
of
mercy
,
if
God
will
d●…iver
them
from
such
feares
and
dangers
,
as
they
(
at
such
times
)
are
incompast
with
.
A
man
that
endures
extremitie
of
weather
,
in
a
tempestuous
Sea
,
if
happily
hee
may
attaine
the
land
in
safetie
:
a
man
that
is
diseased
with
sicknesse
,
if
now
he
may
recover
his
health
againe
,
or
one
that
suffers
imprisonment
,
if
he
may
procure
his
libertie
:
or
a
man
that
is
in
feare
of
the
losse
of
his
estate
,
by
the
meanes
of
some
unhappy
casualtie
;
if
now
hee
may
escape
that
losse
:
hee
will
bestow
a
great
deale
on
God
,
and
on
the
servants
of
God
;
nay
;
hee
promises
,
and
vowes
unto
God
in
his
extremitie
.
But
how
many
of
those
promises
,
as
well
as
those
other
purposes
,
come
to
nothing
?
they
have
libertie
,
they
receive
health
;
they
enjoy
safetie
,
and
have
the
full
fruition
of
all
their
desires
:
but
alas
,
how
short
come
their
vowes
of
peformance
?
not
one
of
many
of
them
,
but
turnes
God
away
without
his
bargaine
.
Remember
how
the
Lord
taxeth
the
people
of
Israel
;
In
the
day
of
their
distresse
(
and
the
Lord
reckons
up
divers
and
sundrie
troubles
they
were
in
)
then
they
spake
good
words
to
God
:
they
would
cleave
to
him
,
and
promised
to
doe
thus
and
thus
.
But
(
thus
saith
the
Text
)
They
flattered
the
Lord
with
their
lippes
,
and
were
false
in
the
Covenant
with
God
.
Is
not
it
so
(
beloved
)
with
many
of
us
?
Oh
that
your
hearts
might
smite
you
this
day
,
before
the
Lord
,
for
many
purposes
,
and
promises
that
you
have
made
of
doing
this
or
that
,
for
the
glorifying
of
God
,
and
the
discharge
of
your
dutie
!
One
man
hath
promised
restitution
of
unjust
gaine
:
another
,
to
become
more
liberall
,
and
bountifull
towards
others
.
And
the
Lord
hath
waited
weeke
after
weeke
,
moneth
after
moneth
,
and
yeare
after
yeare
;
and
yet
neverthelesse
you
continue
the
same
men
,
either
unsensible
,
or
carelesse
to
accomplish
your
promise
to
God
,
or
rendring
unto
him
his
due
.
That
is
the
first
Use.
Secondly
,
let
it
stirre
up
every
one
of
us
to
a
care
of
his
dutie
of
embracing
opportunities
.
And
when
wee
perswade
you
to
Abraham
sitting
in
the
dore
of
his
Tent
,
that
hee
might
observe
opportunities
of
doing
Ionathan
.
Hee
enquires
if
there
were
any
of
the
house
of
Saul
,
that
h●…
might
shew
him
kindnesse
for
Ionathans
sake
.
So
should
the
houshold
of
Faith
(
as
the
Text
saith
,
and
as
the
Scripture
calls
them
)
unto
whom
I
may
shew
kindnesse
for
the
Lords
sake
?
Hee
hath
beene
better
to
us
then
Ionathan
was
to
David
,
and
yet
wee
are
much
more
backward
to
Retribution
,
and
expressions
of
thankfulnesse
then
David
was
to
Ionathan
.
But
the
Scriptures
are
plentifull
in
this
,
wee
need
not
stand
on
it
;
I
say
this
is
a
dutie
that
every
one
should
discharge
this
taske
:
not
to
stay
and
forbeare
till
the
reports
of
mens
wants
are
brought
to
them
,
but
to
bee
circumspect
and
seeke
for
all
occasions
that
may
deserve
the
extent
of
their
goodnesse
.
If
you
live
in
a
Parish
wherein
(
happily
)
there
remaines
not
many
poore
,
yet
you
live
in
a
Citie
,
there
are
many
there
;
if
there
bee
not
many
in
the
Citie
;
you
live
in
a
Country
,
in
a
Kingdome
,
doubtles
where
there
are
many
;
if
there
bee
none
there
,
yet
thou
hast
further
meanes
to
extend
thy
charitie
:
Thou
livest
in
a
Church
,
is
there
any
member
of
the
Church
in
all
the
World
dispersed
in
Bohemia
,
in
the
Palatinate
,
in
any
place
of
the
earth
where
the
poore
abide
?
enquire
after
them
,
that
you
may
know
their
wants
,
and
relieve
their
necessities
.
I
come
now
to
the
second
,
from
the
determination
of
time
,
to
the
declaration
of
dutie
,
while
wee
have
time
.
Let
us
doe
good
.
I
told
you
what
this
goodnesse
is
,
in
the
intent
of
the
Apostle
in
this
place
.
Doing
good
is
a
releeving
those
that
are
in
necessity
,
for
that
is
the
Apostles
meaning
,
as
we
may
see
in
the
context
and
coherence
of
these
words
with
the
former
.
So
then
the
maine
Point
is
no
more
but
this
;
It
is
the
dutie
of
Gods
servants
(
as
to
make
advantages
of
their
times
to
employ
themselves
in
releeving
of
others
.
Take
it
more
briefly
.
It
is
a
doing
good
,
to
releive
others
,
that
is
the
dutie
of
Gods
servants
;
and
it
well
becomes
them
,
to
be
employed
in
this
work
,
while
we
have
time
on
earth
and
meanes
to
doe
it
,
to
employ
our selves
in
doing
good
,
and
releiving
others
.
And
there
is
familiar
appearance
of
this
in
Scripture
,
and
by
reasons
also
.
By
Scripture
it
is
commanded
in
precept
,
and
commended
in
practise
of
the
Saints
.
If
any
of
thy
brethren
among
thee
be
poore
(
saith
thou
shalt
not
harden
thy
heart
,
thou
shalt
not
shut
up
thy
hand
against
thy
poore
brother
.
The
not
opening
the
hands
to
relieve
him
,
God
accounts
that
as
proceeding
from
the
hardnesse
of
the
heart
.
Thou
shalt
not
harden
thy
heart
against
thy
brother
,
&c.
Cast
thy
bread
upon
the
Waters
,
for
after
many
dayes
thou
shalt
finde
it
.
Is
not
this
the
fast
that
I
have
chosen
,
for
a
man
to
give
his
bread
to
the
hungry
;
and
that
a
man
should
release
those
that
are
in
Captivity
,
and
to
let
the
oppressed
goe
To
doe
good
,
and
to
distribute
forget
not
;
for
with
such
sacrifices
God
is
well
pleased
.
You
see
there
by
doing
good
,
he
meanes
distribution
:
the
latter
word
doth
prove
the
former
,
and
both
explaine
this
Text.
You
have
it
likewise
commended
in
the
practice
of
the
Saints
.
I
need
not
bee
large
in
discoursing
to
you
the
carriage
of
Abraham
,
of
Lot
,
of
David
,
of
Iob
,
the
practice
of
Cornelius
,
yea
of
Christ
himselfe
.
The
Scripture
is
plentifull
in
this
,
I
and
that
which
is
more
to
bee
observed
,
that
although
Christ
himselfe
were
relieved
by
others
,
yet
out
of
that
hee
gave
a
share
to
the
poore
.
It
will
appeare
likewise
in
reason
,
that
this
is
a
necessarie
dutie
,
First
,
from
the
equity
of
it
;
for
it
is
equall
you
should
thus
with-hold
not
the
good
from
the
owner
thereof
,
(
sayth
God
)
when
it
is
in
thy
power
to
give
.
The
poore
is
owner
of
the
estate
of
the
rich
so
farre
as
his
necessitie
requires
it
;
and
it
proves
but
a
matter
of
justice
and
equitie
,
to
bestow
his
riches
where
it
ought
to
bee
bestowed
:
and
a
man
is
unjust
in
that
respect
if
hee
doe
it
not
.
Riches
are
called
unrighteous
Mammon
(
as
hath
beene
expressed
before
)
when
they
are
urighteously
with-held
from
them
to
whom
Secondly
,
as
it
becomes
a
matter
of
justice
,
so
it
proves
likewise
First
,
it
proves
a
consequent
of
wisedome
for
themselves
in
procuring
their
owne
good
.
Blessed
is
the
man
that
judgeth
wisely
of
the
poore
,
why
so
?
the
Lord
will
consider
him
in
the
day
of
evill
,
and
he
will
not
give
him
over
to
the
will
of
his
enemies
.
What
is
the
thing
that
a
man
is
most
subject
to
feare
in
this
World
?
but
that
which
David
sayth
concerning
Saul
:
I
shall
fall
sometime
or
other
by
the
hands
of
some
enemie
,
of
some
mischievous
person
,
or
malicious
person
or
other
.
You
see
the
Lord
hath
here
promis'd
a
large
assurance
of
safetie
and
protection
from
the
malice
of
his
adversaries
in
the
day
of
evill
,
if
hee
wisely
consider
the
poore
.
Againe
it
makes
much
for
the
good
of
his
posteritie
.
The
good
man
is
mercifull
,
&c.
and
his
seed
inherits
the
blessing
.
It
may
bee
he
perceives
not
such
sensible
and
apparant
fruits
,
or
outward
successe
in
his
owne
life
upon
this
course
,
yet
his
seed
inherits
the
blessing
:
and
the
lesse
hee
enjoyes
,
the
more
shall
they
receive
of
Gods
goodnesse
towards
them
,
as
a
recompence
for
his
benevolent
kindnesse
towards
the
people
of
God
.
And
what
greater
legacie
can
man
bestow
upon
his
posteritie
then
to
leave
them
(
by
his
particular
meanes
)
in
the
loving
favour
of
the
Almightie
.
And
as
it
is
so
for
the
present
,
so
it
becomes
a
course
of
wisdome
for
the
future
also
.
Charge
the
rich
men
of
the
World
that
they
be
ready
to
doe
good
,
&c.
laying
up
a
good
foundation
for
the
time
to
come
.
And
by
this
meanes
a
man
may
provide
well
for
eternitie
.
Make
you
friends
(
sayth
Christ
)
of
your
unrighteous
Mammon
,
that
when
you
faile
,
they
may
receive
you
into
everlasting
habitations
.
The
way
for
a
man
to
provide
for
eternall
good
,
is
to
use
his
tallent
of
wealth
and
estate
(
for
the
present
)
to
the
good
of
many
.
Thus
wee
see
the
Reasons
plainly
verified
:
To
make
use
of
it
briefly
and
hasten
to
that
which
remaines
Is
it
so
then
,
that
it
is
writ
downe
to
bee
the
dutie
of
Gods
servants
Then
it
serves
to
reprove
those
that
neglect
this
dutie
,
and
account
when
the
Bookes
shall
come
to
bee
opened
,
wherein
the
particular
diaries
and
passages
of
your
life
shall
be
thus
examined
:
Item
,
so
much
for
a
feast
;
Item
,
on
such
a
day
,
for
such
another
great
feast
;
and
many
a
hundred
daies
,
for
as
many
hundred
feasts
,
wherein
hundreds
of
the
servants
of
God
have
endured
extreame
want
,
and
inforced
into
banishment
into
other
places
,
to
persecution
,
to
miserie
and
distresse
,
when
thou
couldst
not
finde
one
of
them
in
a
corner
of
thy
purse
.
Item
,
so
much
for
such
apparell
,
for
such
entertainment
,
for
such
building
of
Walks
and
Galleries
;
What
nothing
for
the
servants
of
God
?
are
they
so
emptie
,
when
your
houses
appeare
so
full
?
live
they
so
poore
,
and
you
so
richly
clad
?
what
can
you
spare
nothing
for
Christ
,
and
the
distressed
members
of
the
Church
all
this
while
?
Oh
my
beloved
,
remember
what
Iames
sayth
;
Goe
to
now
you
rich
men
,
weepe
and
houle
,
for
your
garments
are
Moth-eaten
,
whereon
you
have
bestowed
so
much
cost
,
and
your
gold
and
silver
is
rustie
and
canker'd
,
and
the
rust
of
them
shall
eate
up
your
flesh
as
it
were
fire
,
at
that
day
.
Let
it
teach
therfore
the
servants
of
God
to
bestow
their
Almes
While
you
have
opportunitie
,
do
good
.
But
how
shall
a
man
in
such
actions
of
mercie
,
and
bountie
,
and
liberalitie
,
make
it
appeare
that
hee
doth
good
?
Therefore
briefly
,
A
man
that
will
contribute
out
of
his
estate
to
releeve
others
,
and
intends
to
doe
good
.
First
,
hee
must
doe
what
hee
doth
justly
,
he
must
not
out
of
mercie
extended
to
one
,
injure
another
,
but
must
alwayes
levell
his
charitie
by
his
owne
abilitie
.
And
this
is
that
which
the
holy
Ghost
calls
,
the
giving
of
a
mans
owne
.
Cast
[
thy
]
bread
upon
the
waters
:
thy
owne
bread
,
not
another
If
I
have
wronged
any
man
,
I
will
restore
it
,
and
halfe
my
goods
I
give
to
the
poore
.
That
is
,
I
will
first
make
restitution
of
what
I
have
unjustly
gotten
,
and
then
of
the
remainder
,
I
will
give
halfe
to
the
poore
.
It
is
no
giving
for
a
man
,
to
employ
all
his
life-time
in
the
procurement
of
unjust
gaine
:
By
Usurie
,
deceit
in
trading
,
and
other
indirect
and
forbidden
courses
,
to
heape
up
abundance
of
red
clay
;
and
then
to
summe
up
a
large
Bill
of
the
particular
good
hee
intends
to
Religion
;
for
Churches
,
and
for
Hospitalls
,
and
the
poore
,
with
other
such
like
benevolences
,
makes
but
a
simple
satisfaction
for
thy
unjuct
courses
,
in
procuring
such
wealth
to
the
prejudice
,
and
detriment
of
others
:
this
is
nothing
to
thy
advantage
;
all
this
while
thou
art
a
theefe
,
and
givest
stolne
goods
.
Nay
;
thou
maist
further
assure
thy selfe
,
that
Hell
shall
bee
the
greatest
recompence
of
thy
charitie
,
because
thou
bestowest
that
which
is
not
thine
.
Thou
oughtest
first
to
have
made
thy
estate
cleare
,
and
have
restored
the
things
that
belonged
unto
others
,
and
reserved
thine
owne
by
it selfe
,
and
then
to
give
free
scope
to
thy
charitie
to
the
doing
of
any
good
action
,
which
time
and
occasion
could
propound
.
This
is
the
first
dutie
of
any
man
that
will
doe
good
in
giving
,
he
must
give
justly
.
Secondly
,
hee
must
give
wisely
too
,
it
is
made
the
marke
of
a
Hee
considers
wisely
of
the
poore
,
and
hee
orders
his
affaires
with
judgement
.
What
is
that
?
Judgement
hath
a
twofold
respect
;
it
hath
respect
to
the
quantitie
of
a
mans
gift
;
and
to
the
qualitie
of
the
person
to
whom
he
gives
.
There
must
be
a
judgement
,
a
wise
ordering
of
things
in
respect
Acts
11.
29.
They
gave
according
to
their
abilities
,
they
kept
within
the
limits
of
their
estates
,
and
exceeded
not
.
So
must
thou
,
or
else
another
man
may
(
perchance
)
lose
by
thy
liberalitie
.
Againe
,
there
must
be
respect
had
to
the
qualitie
of
the
person
My
goodnesse
extends
to
the
Saints
that
are
on
earth
,
to
the
faithful
ones
;
as
the
Text
saith
here
,
to
the
houshold
of
faith
.
It
is
not
necessarie
to
give
to
every
one
that
comes
next
to
hand
.
There
be
some
persons
,
I
told
you
before
,
that
are
not
to
be
releeved
,
except
in
case
of
extreme
necessitie
.
Wee
must
extend
our
Benevolence
to
those
of
the
houshold
of
Faith
.
Give
unto
Christ
,
and
to
the
naked
and
hungrie
members
,
that
belong
unto
him
,
and
thou
shalt
not
want
a
sweet
and
comfortable
returne
of
thy
charitie
.
Againe
,
as
it
must
be
done
justly
and
wisely
,
so
(
if
we
desire
to
do
Let
him
that
distributes
,
doe
it
in
simplicitie
,
saith
the
Apostle
.
What
is
that
simplicitie
?
when
a
man
lookes
up
to
God
with
a
single
eye
(
as
the
eye
may
be
said
to
bee
single
when
it
viewes
but
one
object
at
once
so
)
the
heart
is
small
when
it
respects
God
onely
in
this
action
of
charitie
,
and
makes
no
other
reckoning
of
any
outward
object
.
A
double-minded
man
he
lookes
up
to
God
,
and
yet
carries
some
respect
to
the
outward
honour
which
hee
expects
of
the
World
;
and
more
(
often
times
)
to
the
World
then
to
God
,
at
least
he
joynes
them
together
.
But
if
a
man
bee
desirous
to
bestow
his
benevolence
with
a
purpose
to
receive
recompence
from
above
,
let
him
doe
it
for
his
sake
that
commands
it
,
and
reflect
upon
God
in
all
things
.
This
is
the
testimonie
of
our
Conscience
(
sayth
the
Apostle
)
that
in
simplicitie
and
sinceritie
wee
have
had
our
conversation
among
you
:
not
affecting
the
praise
of
men
,
but
ayming
to
approve
our selves
to
God
in
that
wee
doe
.
This
is
that
which
Christ
advised
the
Pharisees
,
that
they
should
not
admit
their
right
hand
to
know
what
their
left
hand
did
.
Lastly
,
as
it
must
be
simple
,
so
it
must
be
chearefull
:
God
loves
a
chearefull
giver
.
And
this
is
a
perfect
signe
of
chearfulnesse
,
when
a
man
doth
not
only
give
without
grudging
,
upon
all
opportunities
:
but
when
he
will
be
carefull
to
prevent
them
in
his
willingnesse
to
seeke
them
.
As
I
said
before
.
So
much
for
the
second
point
,
the
dutie
it selfe
.
Now
I
proceed
to
the
last
thing
;
that
is
,
the
description
of
the
The
houshold
of
faith
.
First
generally
:
Doe
good
to
all
.
It
is
as
I
have
told
you
,
to
all
that
endure
such
wants
and
necessities
,
Doe
good
to
all
,
even
to
them
also
.
Wee
have
the
Parable
of
our
Saviour
to
direct
us
in
this
path
where
the
good
Samaritan
lends
his
assistance
to
love
thy
neighbour
as
thy selfe
;
intends
wee
should
doe
good
to
all
,
if
necessitie
require
.
The
Reason
is
,
in
regard
there
is
the
same
maker
of
one
,
as
of
another
;
Wee
have
all
one
Father
(
sayth
the
Prophet
)
and
hath
not
one
God
created
us
?
Then
by
Creation
wee
are
all
alike
Children
,
though
not
by
Adoption
,
and
especiall
Grace
:
and
as
they
Againe
,
there
dwells
a
part
of
Gods
Image
in
all
man
kinde
,
if
wee
love
not
our
brother
whom
wee
see
daylie
,
how
shall
wee
love
him
whom
wee
never
saw
?
sayth
the
Apostle
.
To
make
some
use
briefly
of
this
.
Is
it
so
,
that
doing
of
good
But
some
man
may
reply
in
this
fashion
,
my
intent
is
very
plyable
:
that
way
of
goodnesse
,
I
could
willingly
extend
it
toward
What
is
this
,
but
the
churlish
reply
of
Nabal
to
the
servants
of
there
are
some
servants
that
are
runne
from
their
masters
,
shall
I
give
my
bread
and
that
I
have
provided
for
my
shearers
unto
them
?
Nabal
was
his
name
,
and
follie
was
with
him
.
Abigal
did
truly
interpret
his
nature
to
bee
answerable
to
his
name
,
which
signified
a
man
of
follie
;
for
if
his
conditions
had
beene
otherwise
,
he
would
not
have
sent
them
emptie
to
their
Master
,
knowing
their
absolute
necessitie
,
in
which
case
a
stranger
ought
to
bee
relieved
,
and
we
cannot
thrust
him
backe
from
our
charitie
.
Secondly
,
such
a
one
(
I
confesse
)
is
not
a
stranger
,
but
an
enemie
;
and
when
it
lay
in
his
power
,
hee
procur'd
mee
all
the
Marke
the
rule
of
the
Apostle
;
If
thine
enemie
hunger
,
feed
him
;
if
hee
bee
naked
,
cloath
him
;
if
he
thirst
,
give
him
drinke
:
for
in
so
doing
thou
shalt
heap
coales
of
fire
upon
his
head
.
But
some
man
will
say
,
there
remaines
so
much
unthankfulnes
But
what
saith
the
Lord
,
Cast
thy
bread
upon
the
waters
,
for
after
many
dayes
thou
shalt
finde
it
.
Thought
it
seeme
no
more
to
thee
but
for
after
many
dayes
thou
shalt
finde
it
.
But
some
man
replies
,
I
doe
good
to
some
already
;
I
give
something
Marke
again
,
the
advise
of
Solomon
for
that
;
Give
a
portion
to
seven
,
and
to
eight
.
If
thou
have
done
good
to
one
,
extend
it
to
a
second
,
to
a
third
,
and
againe
to
a
fourth
,
and
a
fift
,
and
sixt
,
and
a
seventh
,
and
to
eight
,
and
so
long
as
there
remaines
an
object
of
mercie
,
and
power
in
thine
hands
to
doe
it
,
though
thou
hast
extended
the
like
bountie
to
seven
,
and
to
eight
already
.
Some
man
will
answer
againe
,
that
by
this
course
(
if
every
man
bestow
his
benevolence
so
largely
)
no
man
could
become
Solomon
answers
that
objection
thus
.
If
the
Clouds
bee
full
they
poure
downe
raine
.
As
if
hee
should
have
argued
thus
.
God
hath
But
some
man
will
say
,
a
man
might
poure
downe
comfort
,
Saith
Solomon
for
that
;
As
the
Tree
falls
so
it
lyes
,
whether
to
the
East
,
or
West
,
to
North
,
or
South
,
his
meaning
is
this
.
As
the
Tree
being
hewen
downe
(
lie
which
way
it
will
)
falls
to
the
profit
and
advantage
of
the
owner
:
so
it
proves
with
all
things
thou
performest
with
intent
to
please
God
,
and
glorifie
him
,
though
they
fall
more
prosperous
,
or
lesse
prosperous
in
the
event
;
yet
the
conclusion
converts
them
all
to
the
glorie
of
God
,
his
pleasure
,
and
the
advantage
of
the
owner
;
and
there
they
lye
,
and
their
recompence
also
.
But
some
man
may
say
,
I
have
continued
a
great
while
in
the
No
(
saith
Solomon
)
in
the
morning
sow
thy
seed
,
and
in
the
evening
let
not
thy
hand
rest
.
(
For
all
those
words
are
but
severall
answers
,
to
severall
objections
;
)
So
we
thy
seed
in
the
morning
of
thy
life
,
when
thy
estate
begins
to
be
improved
,
and
then
even
in
the
evening
of
thy
life
,
when
thou
hast
left
off
gaining
,
cease
not
to
persist
in
giving
.
Saith
another
man
;
You
must
not
loppe
the
twigge
too
soone
,
So
we
thy
seed
in
the
morning
of
thy
life
.
But
saith
another
man
,
I
have
done
that
already
,
and
now
it
But
let
not
thy
hand
cease
in
the
evening
,
saith
God
.
When
thy
But
the
matter
chiefly
intended
is
these
two
;
That
there
are
some
poore
of
the
houshold
of
faith
.
That
is
the
first
.
Secondly
,
that
all
that
are
in
the
houshold
should
especially
looke
unto
them
.
First
(
I
say
)
there
are
some
of
the
houshold
of
faith
:
true
beleevers
whose
wants
call
for
releefe
.
So
wee
see
Christ
speakes
as
it
were
for
himselfe
,
when
hee
speakes
of
them
;
I
was
hungrie
,
and
you
did
not
feed
me
;
I
was
naked
,
and
you
did
not
cloath
mee
.
Those
that
Christ
ownes
as
his
,
and
accounts
them
a
part
of
himselfe
,
even
those
are
hungrie
and
naked
.
And
so
likewise
,
God
hath
chosen
the
poore
of
this
world
rich
in
faith
.
They
be
rich
in
faith
,
and
so
of
Gods
houshold
of
faith
,
and
yet
neverthelesse
poore
in
this
world
.
You
shall
see
an
example
of
this
.
A
Widow
comes
to
Elisha
the
Prophet
,
and
tels
him
;
Thy
servant
,
my
husband
,
was
a
man
fearing
God
:
and
yet
notwithstanding
the
creditour
is
comming
upon
me
,
and
will
have
my
sonnes
to
bee
bond-slaves
.
The
man
feared
God
,
and
yet
neverthelesse
the
poore
Widow
wanted
meanes
,
and
her
sonnes
must
be
exposed
to
extremitie
of
bondage
for
discharge
of
his
fathers
ingagements
.
A
hard
case
,
and
yet
the
case
of
a
man
fearing
God
.
You
see
there
are
those
of
Macedonia
,
that
send
helpe
to
the
poore
Saints
of
Ac●…
;
they
were
Saints
,
and
yet
poore
;
receiving
helpe
they
gave
above
their
abilitie
.
We
see
a
poore
man
,
and
yet
an
heire
of
heaven
,
lying
full
You
see
then
(
beloved
)
the
point
is
true
:
now
wee
will
descend
,
and
see
how
it
appeares
to
be
so
,
and
for
what
respect
it
comes
to
passe
,
by
Gods
providence
.
First
,
it
becomes
so
,
that
there
may
be
a
conformitie
betweene
Christ
that
was
rich
,
for
our
sakes
became
poore
,
saith
the
Scripture
;
even
Christ
that
was
rich
,
and
Lord
over
all
,
became
poore
,
and
in
the
forme
of
a
servant
unto
all
,
the
foxes
had
holes
,
and
the
fowles
of
the
ayre
had
nests
;
but
our
Redeemer
had
no
shelter
,
no
not
so
much
roome
,
as
to
rest
his
head
.
Now
there
must
bee
a
conformitie
betweene
Christ
and
his
members
:
if
the
head
be
poore
,
necessitie
makes
the
other
members
partake
of
the
same
Cuppe
.
Againe
secondly
,
if
you
observe
and
looke
on
the
condition
the
houshold
of
faith
on
earth
here
,
you
shall
find
small
occasion
to
marvell
at
their
simple
estates
,
considering
they
are
a
company
of
travellers
and
Pilgrims
in
this
world
;
I
beseech
you
,
as
Pilgrims
and
strangers
,
&c.
They
are
not
only
strangers
,
which
may
have
riches
convaide
unto
them
,
after
some
certaine
stay
in
a
place
.
But
they
are
Pilgrims
,
and
time
will
not
permit
their
abode
in
one
place
,
upon
any
condition
of
advantage
;
for
their
profession
compells
them
from
one
place
to
another
:
On
whom
our
Proverbe
may
truly
be
verified
;
that
a
rouling
stone
gathers
nothing
.
They
are
Pilgrims
,
and
Pilgrims
desires
extend
no
further
(
in
this
life
)
then
a
staffe
and
a
scrippe
;
This
is
the
brood
of
travellers
(
saith
David
)
that
seeke
thy
face
.
Thirdly
,
there
followes
another
reason
,
and
that
proceedes
from
the
opposition
they
find
in
the
world
against
their
course
;
They
would
not
receive
him
,
saith
the
Text
;
Why
?
Because
he
was
going
unto
Ierusalem
.
Beloved
,
thus
deales
the
world
with
the
members
of
Christ
:
if
they
would
relie
on
the
world
,
and
make
that
their
end
,
as
they
doe
,
then
riches
should
flow
in
in
abundance
,
and
their
estates
might
arive
to
be
as
eminent
and
mightie
as
others
.
But
if
their
mindes
be
resolved
for
Ierusalem
,
and
their
eyes
reflect
that
way
;
Let
them
seeke
their
owne
entertainment
;
for
they
shall
receive
no
benefit
,
nor
enjoy
any
contentment
,
by
their
permission
.
Lastly
,
God
disposeth
it
to
be
so
by
his
wondrous
providence
,
of
the
houshold
of
faith
should
endure
the
scourge
of
povertie
on
earth
,
that
so
the
worke
of
his
grace
may
appeare
the
more
in
them
,
by
the
meanes
of
their
povertie
;
for
when
doth
grace
make
it selfe
more
manifest
in
the
heart
,
then
in
the
middest
of
such
extremities
?
The
starres
make
the
brightest
reflection
,
in
the
obscurest
night
:
and
grace
appeares
most
glorious
,
chiefly
in
distresse
;
You
have
heard
of
the
patience
of
Iob
;
had
not
which
wandered
in
sheepes-skinnes
,
and
goats-skins
.
Is
it
so
then
,
that
Gods
servants
are
thus
,
then
let
the
world
account
it
a
strange
thing
,
(
saith
Saint
Iames
)
for
it
befalls
others
of
the
Saints
.
So
say
I
,
when
wee
see
of
the
houshold
of
faith
in
povertie
,
account
it
no
strange
matter
,
that
God
bestowes
not
riches
in
this
world
,
to
one
that
is
rich
in
grace
.
You
see
a
multitude
of
beleevers
stript
of
all
they
Secondly
,
condemne
not
their
wayes
,
for
the
entertainment
judge
evill
of
the
generation
of
the
just
.
You
know
Iob
was
a
man
beloved
of
God
:
from
heaven
he
witnesseth
his
goodnesse
;
Hee
was
an
upright
,
and
a
just
man
,
one
that
feared
God
,
and
eschewed
evill
.
Notwithstanding
you
see
how
hee
was
environed
with
troubles
,
and
made
destitute
of
meanes
,
and
the
societie
of
his
friends
,
insomuch
,
that
his
three
familiar
acquaintance
did
conclude
,
that
therefore
hee
was
an
hypocrite
,
and
that
God
had
found
him
out
in
some
sinne
.
But
the
ensuing
displeasure
of
God
towards
these
men
(
though
it
tooke
no
effect
because
of
the
righteous
invocation
of
his
servant
Iob
)
will
tell
us
there
belongs
a
judgement
to
those
that
censure
the
Children
of
God
by
their
afflictions
,
weighing
their
sinnes
and
their
sufferings
both
in
one
scale
together
.
But
beware
of
incurring
Gods
displeasure
,
by
accusing
the
generation
of
the
just
,
in
respect
of
their
unprosperous
events
in
this
World
.
Thou
seest
one
man
disgraced
,
in
much
trouble
,
it
may
bee
in
extreame
necessitie
for
want
of
these
outward
blessings
;
presently
thou
concludest
something
is
amisse
in
his
life
.
Thou
perceivest
another
growes
rich
,
having
riches
,
and
honour
,
and
applause
in
the
World
,
notwithstanding
hee
goes
on
in
a
prophane
course
;
yet
thou
concludest
certainly
God
loves
this
man
:
these
are
dangerous
conclusions
:
Cain
and
Esau
were
beloved
of
God
,
if
this
bee
a
signe
of
love
,
now
God
himselfe
sayd
that
Hee
hated
Esau.
Esau
whom
God
hated
,
had
twelve
Dukes
to
his
Sonnes
,
enjoying
abundance
and
superfluitie
of
all
things
:
and
therefore
forbea●…e
to
reprove
the
just
man
,
or
call
his
integritie
into
question
,
because
of
his
outward
poverty
.
Thirdly
,
take
heed
you
despise
not
the
Houshold
of
Faith
for
outward
povertie
;
thinke
not
meanly
of
them
,
nor
the
worse
of
have
the
Faith
of
God
in
respect
of
mens
persons
:
when
〈◊〉
man
comes
in
gay
cloathing
,
you
say
▪
sit
here
in
a
goodly
place
;
but
a
man
in
meaner
apparell
,
stand
thou
there
,
&c.
the
meaning
is
this
.
The
Apostle
stands
not
so
much
upon
the
placing
of
men
,
but
rather
inveighs
against
the
unseemly
disposition
of
mens
hearts
,
that
slighted
Grace
in
the
poore
members
of
the
bodie
,
because
they
were
not
adorned
with
those
outward
ornaments
that
beautifie
the
bodie
.
This
thing
the
Lord
calls
a
despising
of
the
poore
;
yee
have
despised
the
poore
:
so
that
they
did
not
walke
as
beleevers
,
nor
honour
God
in
sinceritie
,
because
instead
of
honouring
God
by
a
familiar
societie
with
the
faithfull
,
they
despised
him
in
contemning
his
Graces
for
their
outward
povertie
unto
whom
hee
had
bestowed
them
:
not
unlike
to
a
phantasticall
offender
,
whose
pardon
being
seal'd
and
sent
him
by
an
unworthie
person
,
chose
rather
to
die
for
his
offence
,
then
accept
of
his
pardon
from
the
hands
of
an
inferiour
person
.
Secondly
,
the
last
Point
is
this
,
that
These
servants
of
God
,
of
the
Houshold
of
Faith
being
poore
,
should
especially
bee
look't
unto
by
those
of
the
same
house
that
are
rich
:
above
all
other
persons
they
are
to
respect
those
of
the
Houshold
of
Faith
.
So
David
,
My
goodnesse
extendeth
not
to
thee
,
but
to
the
Saints
on
earth
.
The
Apostle
witnesseth
of
Philemon
,
That
hee
had
refreshed
the
bowells
of
the
Saints
,
and
had
done
good
to
them
,
taking
most
especiall
notice
of
him
,
because
of
his
goodnesse
extended
towards
them
.
This
is
the
dutie
.
And
the
Reason
of
it
is
,
because
that
for
this
intent
hath
God
Let
the
brother
of
low
degree
rejoyce
in
that
hee
is
exalted
;
and
let
the
brother
of
high
degree
rejoyce
in
that
hee
is
made
low
:
what
is
the
low
bringing
of
the
brother
in
high
degree
,
but
that
hee
becomes
servant
to
him
of
low
degree
;
his
wealth
and
revenewes
,
nay
all
that
hee
enjoyes
,
hee
confesseth
to
bee
for
the
service
of
the
poorest
Christian.
Then
hath
the
brother
of
low
degree
occasion
enough
to
rejoyce
,
because
the
brother
of
high
degree
receives
both
exaltation
,
wealth
,
and
preferment
,
and
all
that
hee
possesseth
for
his
good
.
And
therefore
beloved
,
doe
not
slightly
passe
by
this
necessarie
dutie
,
for
it
will
require
your
serious
consideration
,
and
your
best
ability
to
performe
it
.
Secondly
▪
the
●…eere
union
and
relation
betweene
one
and
another
,
should
bee
a
strong
obligation
upon
those
that
are
rich
,
especially
Ierusalem
that
is
abov●…
is
free
,
and
is
the
Mother
of
us
all
,
they
are
brethren
together
of
the
same
Familie
.
And
therefore
(
beloved
)
let
men
see
and
acknowledge
this
,
that
whatsoever
difference
there
is
of
Nation
,
yet
they
are
all
of
the
same
Houshold
in
this
respect
.
You
see
the
Iewes
notwithstanding
they
were
distinguished
by
Tribes
,
yet
they
are
all
Is
it
not
a
shame
then
when
one
brother
is
full
,
to
suffer
another
aske
who
is
worthie
:
and
I
could
heartily
wish
that
you
(
who
intend
any
worke
of
mercie
,
out
of
the
estate
which
the
providence
of
God
hath
enabled
you
withall
according
to
the
command
of
this
dutie
)
would
propound
the
same
rule
unto
your selves
,
enquiring
first
who
are
worthie
.
Bestow
not
your
charitie
at
randome
,
as
it
is
the
manner
of
many
;
such
are
in
want
;
and
they
loo●…e
no
further
:
but
enquire
where
you
may
bee
furnished
with
better
directions
,
who
are
worthie
,
and
who
are
of
the
Houshold
of
Faith
,
and
inhabitants
of
the
Familie
;
such
you
are
to
labour
to
find
,
and
having
found
them
,
looke
to
them
.
And
the
more
to
incite
you
to
this
dutie
,
know
that
Christ
calls
for
it
,
and
doth
continually
expect
it
;
He
would
have
you
(
especially
)
to
have
an
eye
to
his
members
:
I
was
hungrie
,
and
you
did
not
feed
mee
;
hee
calls
for
it
that
gave
you
your
wealth
.
Neither
doth
hee
demand
any
thing
that
is
not
his
owne
,
as
David
confesseth
in
his
Provision
for
the
Temple
,
of
thine
owne
have
I
given
thee
:
so
you
may
account
of
whatsoever
Christ
calls
Againe
,
if
hee
call
for
it
,
t'
is
not
for
thy
loss●…
that
he
requires
it
,
but
will
give
thee
better
riches
.
Aske
of
him
,
and
he
will
give
you
the
Holy
Ghost
;
nay
,
the
kingdome
of
Heaven
:
and
those
are
riches
farre
above
the
value
of
any
substance
thou
enjoyest
;
Aske
of
him
and
hee
will
forgive
your
sinnes
,
10000.
Tallents
;
whereas
hee
demands
but
one
penny
of
thee
.
I
da●…
say
he
doth
greater
things
for
thee
already
,
then
he
desires
for
others
.
Againe
,
consider
what
want
you
have
of
him
that
demands
this
,
Hee
gives
you
dayly
bread
,
(
give
us
this
day
ou●…
dayly
bread
;
)
if
you
did
not
receive
dayly
bread
,
and
a
blessing
on
it
●…om
him
,
you
neither
could
have
bread
,
nor
enjoy
life
by
it
.
Againe
,
make
on
what
termes
he
requires
it
,
t'
is
but
to
be
lent
,
and
to
bee
lent
upon
Usurie
too
.
Many
coveto●…s
earth-worms
,
would
bee
glad
to
heare
of
the
most
advantage
by
Intrest
of
money
,
yet
no
Usurie
is
lawfull
except
this
,
and
this
is
spoken
(
in
this
phrase
)
to
no
other
purpose
,
but
to
convince
the
world
of
sinne
,
that
seeke
gaine
to
their
owne
losse
,
and
procure
their
profit
a
wrong
way
.
Hee
that
gives
to
the
poore
,
hee
lends
to
the
Lord
upon
Usurie
.
It
is
the
confession
of
the
Usurer
,
that
to
receive
ten
in
the
hundred
,
is
great
gaine
;
and
hee
concludes
,
that
much
advantage
doth
acrue
to
his
Coffors
,
and
accounts
it
a
prosperous
profession
.
Miserable
trading
,
when
wee
exchange
our
Soules
,
and
expose
them
to
eternall
destruction
;
for
the
procurement
of
a
little
wealth
of
this
world
,
which
hath
not
a
minutes
subsistance
.
But
This
is
the
trade
of
advantage
,
not
ten
in
the
hundred
,
but
a
hundred
for
ten
,
nay
,
a
hundred
for
one
.
To
enjoy
a
hundred
for
one
here
,
and
(
in
the
world
to
come
)
eternall
life
is
advantage
farre
above
the
comparison
of
any
gaine
the
earth
can
afford
us
.
Further
,
marke
who
it
is
that
askes
this
at
thy
hands
,
even
hee
whose
favour
thou
must
one
day
seeke
;
for
whose
countenance
thou
wouldest
give
all
the
world
;
it
is
hee
before
whose
seat
thou
must
appeare
,
that
calls
for
this
dutie
of
doing
good
with
thy
estate
while
thou
enjoyest
it
:
denie
not
this
small
courtesie
to
him
,
lest
his
favours
(
being
abused
)
turne
into
anger
,
and
thou
become
a
miserable
instance
of
his
heavie
displeasure
.
No
man
desiring
the
favour
of
a
Prince
or
Judge
in
some
businesse
of
importance
,
but
would
gladly
embrace
an
occasion
of
doing
him
a
pleasure
,
before
the
tryall
of
his
cause
,
that
so
the
Judge
may
take
notice
of
his
good
will
,
and
gratifie
his
kindnesse
.
Beloved
,
wee
have
speciall
use
for
the
favour
of
Christ
,
and
must
all
appeare
before
his
Iudgement
seate
.
Now
wee
have
opportunitie
sufficient
,
Christ
in
his
poore
members
of
the
houshold
of
faith
comes
to
you
,
expecting
favour
at
your
hands
;
hee
wills
you
to
doe
good
to
them
,
and
to
him
in
them
;
What
you
bestow
on
them
,
he
accounts
as
a
courtesie
to
himselfe
.
In
asmuch
as
you
have
done
it
to
those
,
it
extends
unto
him
;
and
what
is
denied
them
,
he
takes
it
as
an
in●…urie
to
himselfe
.
In
asmuch
as
you
have
not
done
it
to
those
,
you
have
not
done
it
to
him
.
Therefore
▪
looke
how
you
extend
mercy
here
,
to
enjoy
it
hereafter
;
and
as
you
expect
the
favour
of
the
Judge
,
make
way
for
his
kindnesse
,
by
the
performance
of
his
will
,
in
a
seasonable
contribution
during
this
life
;
hee
that
useth
not
mercy
here
,
shall
find
none
hereafter
;
and
,
Iudgement
shall
bee
mercilesse
(
saith
the
Apostle
)
to
them
that
shew
not
mercie
.
Nay
,
looke
that
such
mercy
●…e
show●…e
as
God
expecteth
;
you
that
are
wealthy
,
according
to
the
wealth
,
and
riches
you
possesse
.
God
will
accept
of
no
beggerly
present
from
a
wealthy
man
▪
neithe●…
will
he
receive
a
poore
reward
from
the
Coffers
of
him
that
hath
horded
up
much
red
●…ay
▪
where
hee
hath
〈◊〉
liberally
,
hee
wil●…
〈◊〉
liberally
.
Looke
to
it
,
for
Christ
lookes
for
it
.
Wouldest
tho●…
reape
liberally
in
that
day
?
then
sowe
liberally
in
the
meane
time
.
Doe
according
to
your
severall
abilities
,
and
opportunities
:
and
when
you
meet
with
advantage
to
doe
good
,
take
it
chearefully
,
and
make
use
of
it
willingly
;
it
will
much
commend
thy
love
to
Religion
,
and
improve
thine
owne
good
in
the
conclusion
.
So
much
shall
serve
now
for
this
point
.
You
see
in
a
word
the
meaning
and
intent
of
the
Apostle
is
this
,
that
every
man
according
to
his
estate
and
abilitie
,
while
he
hath
time
and
meanes
,
should
bestirre
himselfe
to
doe
good
.
A
word
for
the
occasion
in
Hand
.
Funerall
Sermons
(
saith
Saint
Austin
)
are
not
comforts
to
the
dead
,
but
helpes
to
the
living
.
It
is
for
their
sakes
that
survive
,
that
God
hath
given
us
these
occasions
;
and
for
your
sakes
that
are
yet
living
,
that
I
have
chosen
this
Text
;
where
you
have
the
rule
and
the
example
concu●…ing
together
.
The
life
of
our
deceased
Sister
,
was
but
a
commentarie
upon
this
Text
;
Shee
hath
beene
(
amongst
those
that
knew
her
,
in
her
life
)
a
lively
patterne
,
and
example
,
of
the
performance
of
every
dutie
;
that
we
have
now
spoken
of
.
It
pleased
God
to
translate
her
as
a
choyce
Plant
from
a
farre
Countrey
(
a
Nurcerie
amongst
the
Churches
in
other
parts
)
into
his
Vineyard
,
into
his
Garden
,
into
his
Orchard
▪
his
Church
here
in
England
.
Since
she
came
hither
,
〈◊〉
h●…th
beene
planted
here
;
She
became
no
fruitlesse
,
nor
dea●…
〈◊〉
,
b●…
according
to
the
blessing
promised
to
that
man
which
meditat●…
in
the
law
of
God
,
day
and
night
▪
Shee
brought
forth
●…uit
,
and
had
a
greene
leafe
among
us
.
Shee
brought
forth
After
,
it
pleased
God
when
she
came
to
England
,
to
reveale
to
her
,
the
way
of
salvation
more
fully
then
she
knew
before
,
to
make
her
understand
more
clearely
of
the
power
of
godlinesse
,
and
what
the
practice
of
Christianitie
meant
,
which
she
before
had
received
only
in
the
Theorie
,
in
formes
of
doctrines
,
but
not
so
heartily
,
and
seriously
looking
into
them
.
Shee
grew
very
covetous
of
good
company
,
and
(
the
benefit
that
comes
by
that
)
good
conference
and
example
.
Shee
made
great
advantage
of
her
time
,
in
the
large
sense
of
doing
good
.
Shee
tooke
h●…
opportunities
to
do●…
good
to
her selfe
and
her
soule
,
by
the
obtaining
of
the
knowledge
of
God
in
Christ
;
and
yet
neverthelesse
,
even
towards
her
later
●…nd
(
not
being
perswaded
that
she
had
done
enough
that
way
)
shee
promised
to
act
Maries
part
more
lively
,
if
God
would
spare
her
longer
time
on
earth
,
and
exceed
her
former
〈◊〉
,
by
her
〈◊〉
endevours
,
and
to
refraine
from
Martha's
troubles
.
Those
opportunities
she
embraced
in
health
(
by
the
providence
and
goodnesse
of
God
)
were
managed
by
her
,
with
such
care
and
respect
,
that
successe
followed
their
conclusions
with
much
advantage
.
Shee
increased
in
love
(
that
radicall
grace
)
as
the
sap
doth
increase
in
the
root
,
extending
that
love
to
Christ
and
to
the
servants
of
God
:
ever
delighting
in
their
company
;
prizing
them
at
a
high
rate
,
as
the
onely
excellent
ones
,
and
some
very
poore
and
weake
Christians
;
naming
them
according
to
the
phrase
of
our
Saviour
worthy
persons
:
and
such
a
one
was
a
worthy
man
,
or
a
worthy
woman
,
being
the
termes
wherewith
shee
expressed
her
honourable
esteeme
of
those
that
feared
the
Lord
.
Besides
,
in
the
whole
course
of
her
life
shee
exercised
the
Scriptures
,
I
have
seen
notes
of
her
own
gathering
out
of
the
Scripture
:
wherein
it
seemed
shee
desired
to
become
a
profitable
reader
,
in
making
use
of
such
particular
places
as
struck
against
such
corruptions
,
which
shee
was
more
especially
desirous
to
take
notice
of
:
and
such
directions
to
duties
,
and
incouragements
by
promise
were
likewise
inserted
therein
,
that
(
I
am
perswaded
)
I
cannot
doe
better
then
to
commend
this
duty
to
the
practice
of
all
the
servants
of
God
,
that
when
they
come
to
peruse
the
Scrip●…s
,
they
would
furnish
themselves
with
pen
and
inke
,
and
then
●…n
all
occasions
they
may
be
noting
downe
somewhat
for
the●…
owne
advantage
:
that
they
may
have
a
manuall
or
little
Booke
of
observations
,
for
their
guide
and
direction
in
the
course
of
their
lives
.
Shee
was
a
hearty
hater
of
sinne
,
and
of
all
evill
,
and
the
appearance
thereof
,
being
carefull
to
doe
good
so
farre
as
shee
was
convinced
in
any
thing
to
her
revealed
,
and
willing
to
receive
instructions
,
and
to
be
informed
in
those
things
that
were
not
revealed
.
Those
that
knew
her
may
well
witnesse
with
me
that
shee
never
neglected
the
smallest
occasion
conducing
to
the
improvement
of
her
soule
in
the
wayes
of
goodnesse
.
But
for
the
second
,
the
maine
intent
of
this
Text
,
and
the
reason
for
which
I
tooke
it
,
in
this
particular
dutie
,
I
may
resolve
you
,
as
it
is
said
of
the
vertuous
woman
(
and
may
speake
truly
,
in
the
simplicitie
of
an
honest
heart
)
Many
daughters
have
done
excellently
,
but
thou
surmountest
them
all
.
I
never
knew
any
woman
in
my
life
more
sowing
her
seed
in
the
morning
,
and
her
hands
ceased
not
in
the
evening
:
shee
gave
a
portion
to
seaven
,
and
also
to
eight
:
and
as
any
came
in
her
way
that
were
in
extreame
necessitie
,
shee
became
a
present
helper
of
every
of
them
,
according
to
their
severall
necessities
.
Shee
was
very
tender
hearted
,
and
that
which
she
bestowed
to
relieve
others
;
was
done
in
compassion
of
heart
towards
those
that
endured
miserie
.
But
as
shee
saw
any
of
the
Houshold
of
Faith
,
and
the
servants
of
God
which
shee
tooke
notice
of
by
some
infalibile
signe
:
shee
did
not
onely
relieve
them
with
her
Purse
,
but
receive
them
into
her
heart
,
which
was
still
open
and
enlarged
to
give
them
entertainment
.
She
was
not
straightned
in
her
bowels
towards
them
,
but
was
large
hearted
,
and
large
handed
,
full
of
Almes
,
when
that
might
helpe
;
and
when
it
could
not
,
shee
provoked
others
to
exercise
the
like
charitie
.
Besides
,
she
had
other
wayes
to
succour
them
,
in
speaking
for
them
,
and
stirring
up
others
to
speake
for
them
,
when
words
might
availe
them
and
doe
them
good
;
relieving
them
with
money
,
and
provoking
others
thereunto
,
when
such
contributions
were
needfull
;
and
therein
shee
would
not
let
slippe
the
least
opportunitie
,
but
would
take
the
●…dvantage
of
great
and
solemne
meetings
;
seasoning
those
fea●…
which
she
frequented
with
some
acts
of
mercie
before
they
parted
,
that
the
company
and
societie
she
conversed
with
,
might
savour
of
this
sweetnesse
of
mercie
as
a
precious
oyntment
,
and
become
good
examples
unto
others
;
and
improve
the
gifts
and
abilities
which
God
had
given
them
to
the
same
purpose
.
Shee
was
not
onely
mindfull
of
those
at
home
,
but
her
goodnesse
extended
to
the
Saints
abroad
.
And
not
in
respect
of
Nature
onely
,
because
they
were
come
into
the
Countrey
where
shee
was
borne
,
(
I
speake
now
of
those
that
live
in
distresse
and
exile
,
of
the
Palatinate
,
and
Germany
,
)
but
in
respect
of
Grace
.
Shee
was
wondrous
industrious
and
laborious
,
to
procure
all
the
meanes
that
might
bee
to
send
over
to
helpe
them
,
and
even
refreshed
the
bowells
of
the
Saints
;
that
I
may
truly
say
the
loynes
of
the
poore
blessed
God
for
her
in
many
places
.
In
what
place
hath
shee
lived
,
and
hath
not
left
a
savour
behinde
her
?
nay
,
(
almost
)
in
what
company
hath
shee
conversed
,
but
this
particular
dutie
hath
been
as
a
precious
oyntment
to
sweeten
the
conversations
of
all
that
were
about
her
;
and
to
worke
in
their
mindes
a
vertuous
intention
and
propensenesse
to
this
dutie
?
Beloved
,
here
you
have
her
in
her
carriage
and
example
.
What
shee
was
in
her
behaviour
towards
her
Husband
,
and
her
Children
I
need
not
speake
,
there
are
enough
can
witnesse
it
;
shee
carried
her selfe
as
became
▪
Wife
to
him
,
and
a
helper
of
the
servants
of
G●…od
with
prayers
and
desires
,
and
often
provocations
and
incitings
that
way
.
But
for
her
Children
,
shee
seem'd
to
undergoe
a
second
travaile
with
them
,
till
Christ
were
formed
in
them
;
being
full
of
earnest
desires
and
petitions
for
the
working
of
Grace
where
it
was
not
begun
,
and
for
the
perfecting
thereof
,
where
it
was
newly
entred
.
Shee
rejoyced
exceedingly
in
any
expression
of
good
,
and
more
for
that
of
Grace
then
any
other
inclination
or
respect
.
Beloved
,
this
was
obvious
and
common
to
all
,
and
any
man
might
take
speciall
notice
thereof
dayly
,
and
observe
it
constantly
.
In
her
servants
,
as
there
appeared
the
mere
grace
in
any
;
so
much
the
more
respect
she
extended
towards
them
.
In
the
poore
as
shee
perceived
the
more
grace
in
any
;
the
more
reliefe
they
received
from
her
,
&c.
〈◊〉
say
nothing
what
(
in
all
this
)
shee
suffered
;
those
that
were
acquainted
with
her
disease
,
know
what
paines
shee
under-went
in
respect
of
her
bodie
,
and
with
what
patience
shee
submitted
to
the
hand
of
God
in
all
things
;
And
many
know
the
wrong
shee
endured
from
the
World
,
for
her
desire
and
care
to
doe
good
when
she
obtain'd
opportunitie
.
Some
thought
her
over-bold
,
some
to
busie
;
others
thought
her
proud
and
vaineglorious
,
because
of
her
often
frequenting
of
company
,
and
speaking
openly
,
for
the
provoking
of
others
to
the
exercise
of
goodnesse
.
The
Lord
smite
their
hearts
that
are
guilty
of
mis-judging
:
that
which
wee
are
to
suppose
in
respect
of
her
forward
disposition
is
this
.
Shee
was
naturally
of
a
free
spirit
,
which
being
sanctified
with
Grace
,
and
sharpned
with
love
and
zeale
for
the
glory
of
God
;
made
her
the
more
resolute
and
familiar
in
frequenting
good
company
;
not
to
magnifie
her selfe
by
their
societie
,
but
that
her
continuall
conversation
with
them
,
might
give
her
the
better
occasion
to
incite
and
stirre
them
to
goodnesse
.
Let
those
that
are
guiltie
of
misprision
,
leave
to
censure
her
Vertues
,
and
convert
them
into
an
example
for
themselves
to
walke
in
:
if
they
doe
not
,
the
neglect
will
loade
their
soules
with
more
woe
for
such
contempt
,
then
shee
hath
received
joy
for
her
labour
.
What
concern'd
her
in
her
sicknesse
briefly
I
have
not
much
to
say
;
in
that
they
which
were
about
her
dayly
,
know
more
then
I
can
relate
:
Shee
did
not
onely
expresse
a
satisfaction
and
assurance
of
heart
,
that
her
reconciliation
was
made
with
God
in
Christ
:
but
besides
that
a
willingnesse
and
desire
to
bee
dissolved
,
(
for
that
reason
)
that
shee
might
hee
with
Christ
.
A
Minister
that
was
with
her
,
asking
how
shee
that
had
a
Husband
and
Children
,
enjoying
an
estate
and
〈◊〉
other
comforts
,
could
be
willing
to
forgoe
so
many
blessings
,
and
exchange
them
all
for
death
?
She
from
that
inward
sence
and
perswasion
of
Gods
love
to
her
in
Christ
,
concluded
;
my
Husband
is
deare
,
and
my
Children
are
deare
to
me
,
but
Christ
is
dearer
.
Therefore
I
am
willing
to
forgoe
Husband
and
Children
,
and
all
the
contents
you
can
number
in
this
life
,
that
I
might
live
with
Christ
,
to
partake
of
greater
felicitie
then
this
world
can
afford
me
.
And
now
the
Lord
Jesus
hath
received
her
into
his
owne
protection
,
and
satisfied
her
expectation
with
the
performance
of
his
love
.
But
wherefore
have
wee
spoken
all
this
?
what
,
that
wee
might
adde
any
praise
unto
the
dead
?
no
:
But
to
quicken
those
that
are
living
,
and
incite
them
to
the
like
dutie
.
Some
may
thinke
it
impossible
there
should
be
such
activenesse
in
doing
of
good
;
and
such
unweariednesse
in
performing
of
the
acts
of
mercy
,
and
where
(
say
they
)
shall
we
find
such
an
example
?
you
have
it
before
your
eyes
;
and
know
that
examples
will
rise
in
judgement
against
you
,
and
condemne
you
,
as
well
as
precepts
:
If
you
follow
them
not
,
while
they
invite
you
.
The
Text
saith
;
Doe
good
to
all
:
especially
to
the
houshold
of
faith
.
And
here
is
an
example
before
our
eyes
,
of
one
who
tooke
her
time
,
and
opportunitie
to
doe
good
to
all
,
especially
to
them
of
the
houshold
of
Faith
.
Goe
thou
,
and
doe
likewise
.
FINIS
.
DEATH
PREVENTED
,
OR
,
MORTALITIE
CHANGED
.
LAM
.
3.
58.
O
Lord
,
thou
hast
pleaded
the
causes
of
my
soule
,
thou
hast
redeemed
my
life
.
JOB
.
33.
29.
30.
Loe
,
all
these
things
worketh
God
oftentimes
with
man
,
to
bring
backe
his
soule
from
the
pit
,
to
bee
enlightned
with
the
light
of
the
living
.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
DEATH
PREVENTED
;
OR
,
MORTALITIE
CHANGED
.
SERMON
XL.
JOB
.
14.
14.
All
the
dayes
of
my
appointed
time
will
I
waite
till
my
change
come
.
THis
Booke
of
Iob
comprehends
the
History
of
a
good
man
,
and
of
his
many
tryalls
.
Though
goodnesse
deliver
from
Hell
,
yet
it
privildgeth
not
from
temptations
,
or
crosses
;
yea
,
the
more
eminent
Holinesse
is
,
many
times
the
more
it
is
exposed
to
sharpe
and
manifold
assaults
.
Iob
is
set
upon
on
all
sides
,
he
found
the
Divell
a
sore
enemie
,
and
his
great
estate
a
suddaine
shipwrack
;
his
Children
in
a
moment
crusht
to
peeces
.
Hee
had
but
three
Points
of
Land
to
looke
at
in
this
troublesome
sea
,
and
every
one
of
them
seemed
rather
to
augment
,
then
to
lessen
the
storme
.
His
Wife
,
whose
breath
should
have
sweetned
and
eased
his
griefe
,
was
an
impatient
vexation
.
His
friends
,
whose
counsells
and
compassions
should
have
beene
an
easie
harbour
,
and
tender
reliefe
,
they
became
his
bitter
and
censorious
judges
.
Yea
,
his
God
,
who
by
his
owne
testimonie
hee
served
,
and
feared
with
singular
uprightnesse
;
and
whose
bowells
are
ever
tender
and
compassionate
to
such
,
and
upon
whose
gracious
acceptance
hee
thought
to
quiet
and
anchor
his
troubled
spirit
;
yet
anon
he
seemed
not
onely
a
stranger
,
but
an
enemie
;
and
this
went
deepe
,
that
even
Mercie
it selfe
seemed
cruell
,
and
Kindnes
so
unkinde
and
harsh
.
But
what
was
his
behaviour
under
all
these
?
For
the
generall
sweet
and
heavenly
;
For
some
particulars
,
sad
and
weak
;
when
faith
did
worke
hee
was
above
all
his
stormes
.
In
the
deepest
calamitie
,
faith
can
settle
and
compose
the
soule
,
and
fill
it
with
the
sweetest
comforts
.
When
sense
and
nature
did
worke
,
then
hee
was
much
impatient
,
and
the
winde
had
the
better
over
him
:
In
the
one
hee
shewes
himselfe
a
Christian
,
In
the
other
a
man
:
In
the
one
Iob
is
beyond
himselfe
,
in
the
other
below
himselfe
;
According
to
the
time
and
manner
of
these
severall
workings
,
he
is
like
or
unlike
himselfe
.
Thus
it
is
with
the
best
,
whose
outward
change
doth
not
more
vary
;
but
their
inward
carriage
doth
as
much
change
.
At
length
Iob
after
many
disputes
with
his
friends
,
and
conflicts
with
himselfe
,
concenterates
his
thoughts
in
two
maine
Points
.
1
One
was
still
to
trust
in
God
,
let
him
bee
what
hee
will
,
and
let
him
doe
what
hee
will
;
though
hee
should
continue
his
present
tryalls
,
yea
and
exceed
them
;
though
hee
should
kill
mee
,
yet
saith
hee
(
Chap.
13.
15.
)
though
hee
slay
mee
,
I
will
trust
in
him
,
and
there
he
disposeth
of
his
soule
.
2
Another
was
to
prepare
for
death
;
all
the
dayes
of
my
appointed
time
I
will
waite
till
my
change
come
,
and
there
hee
disposeth
of
his
bodie
.
Many
arguments
hee
layeth
downe
in
this
Chapter
which
did
occasion
him
to
these
thoughts
and
resolutions
.
The
first
is
the
brevitie
of
mans
life
:
Verse
1.
2.
Man
th●…t
is
borne
of
a
Woman
is
of
few
dayes
,
hee
commeth
forth
like
a
Flower
,
and
is
cut
downe
;
hee
fleeth
also
as
a
shadow
,
and
continueth
not
;
He
sayth
not
yeeres
,
nor
moneths
,
nor
weekes
,
but
dayes
,
and
these
dayes
not
many
but
few
,
and
these
few
dayes
not
long
,
but
short
,
as
quickly
set
as
the
shadow
,
as
quickly
cropt
as
the
flower
.
Secondly
,
the
misery
of
that
short
life
,
in
the
same
place
,
and
full
of
trouble
;
as
if
every
Article
of
life
were
replenished
with
sorrow
,
even
as
every
veine
of
the
body
is
with
bloud
:
this
is
own
experience
could
tell
him
.
Thirdly
,
the
certaintie
of
Death
.
The
Sunne
hath
his
appointed
race
,
which
in
the
Winter
is
short
,
in
the
Summer
long
,
but
in
both
it
hath
a
certaine
time
of
setting
;
so
the
race
of
mans
life
,
to
some
it
may
be
shorter
,
to
some
longer
,
but
the
night
will
come
,
and
all
must
be
closed
up
in
Death
,
verse
5.
His
dayes
are
determined
,
the
number
of
them
,
they
are
with
thee
,
thou
hast
appointed
his
bounds
which
hee
cannot
passe
;
and
if
so
,
then
high
time
for
Iob
to
thinke
of
it
,
and
prepare
for
it
.
Death
began
in
a
manner
to
seize
on
him
already
in
severall
parts
;
in
his
feet
,
for
his
wealth
was
gone
;
in
his
loynes
,
having
lost
his
children
;
in
his
heart
,
his
friends
leaving
him
;
in
his
bosome
,
for
his
wife
was
a
discomforter
;
nay
,
in
his
very
life
it selfe
,
so
much
as
was
wrapt
up
in
the
outward
part
of
his
body
,
for
that
was
diseased
;
in
his
speech
and
spirits
,
they
grew
hoarse
and
faint
,
all
these
were
the
harbingers
of
a
future
dissolution
.
Well
therefore
might
Iob
conclude
,
ever
I
must
not
live
,
and
long
I
cannot
live
;
therefore
though
in
much
miserie
,
and
in
bad
dayes
,
I
will
thinke
of
Death
,
and
fit
my selfe
for
a
good
end
,
and
apply
my selfe
seriously
,
and
wisely
for
a
good
worke
;
All
the
dayes
of
my
appointed
time
will
I
waite
till
my
change
come
.
Which
words
containe
in
them
two
parts
.
First
,
his
future
dissolution
,
which
hee
calls
a
change
,
and
a
till
my
change
come
.
Secondly
,
his
present
disposition
,
I
will
waite
,
hee
thinkes
of
death
,
before
death
,
and
prepares
to
die
,
while
yet
he
lives
.
Neither
was
this
a
death-pang
,
a
fitte
,
a
humour
which
began
quickly
,
and
expired
suddenly
.
Nay
,
he
will
make
it
a
serious
businesse
,
as
if
this
should
be
his
every
dayes
worke
;
All
the
dayes
of
my
appointed
time
will
I
waite
.
Some
reade
it
of
my
appointed
warfare
;
and
others
of
my
appointed
labour
;
they
all
intimate
that
hee
meanes
by
his
appointed
time
;
his
appointed
life
;
the
lease
or
terme
of
breathing
,
which
God
had
allotted
,
allowed
,
and
decreed
.
There
are
two
propositions
which
naturally
issue
from
the
words
,
and
comprehend
the
juyce
and
marrow
of
the
Text.
First
,
that
there
is
a
change
,
which
will
befall
the
sonnes
of
men
.
2.
Secondly
,
we
should
alwayes
waite
till
it
come
;
I
begin
with
the
first
,
that
There
is
a
change
which
will
befall
the
sonnes
of
men
.
Be
we
poore
,
or
bee
we
rich
;
bee
we
noble
,
or
bee
we
ignoble
;
be
we
prosperous
,
or
be
we
afflicted
;
be
we
strong
,
or
be
we
weake
;
be
we
old
,
or
be
we
young
;
be
we
good
,
or
be
we
bad
;
be
we
male
,
or
be
wee
female
;
whatsoever
our
natures
bee
,
whatsoever
our
parts
be
,
whatsoever
our
places
be
,
whatsoever
our
ages
be
,
whatsoever
our
courses
be
,
whatsoever
our
wayes
be
;
how
faire
and
how
durable
our
estates
may
appeare
,
yet
at
length
there
is
a
change
which
will
befall
us
.
That
which
Iacob
spake
in
a
patheticall
way
,
Ioseph
is
not
,
and
Simeon
is
not
,
may
truly
be
said
of
all
the
sonnes
of
men
;
once
they
were
,
now
they
are
not
:
though
once
we
reckoned
them
upon
our
account
,
yet
at
length
they
are
shut
out
,
and
stand
aside
as
cyphers
.
But
that
you
may
the
better
understand
what
change
it
is
that
is
here
meant
,
you
are
to
know
,
that
there
is
a
fourefold
change
.
First
,
a
change
of
the
condition
,
this
I
call
a
temporall
change
,
wherein
some
,
or
more
,
or
all
,
of
our
outward
c●…mforts
,
are
shrivelled
,
and
feared
up
by
some
present
miserie
.
When
povertie
breakes
in
upon
us
,
as
the
hunter
doth
upon
his
game
;
and
causeth
our
riches
as
so
many
birds
(
to
which
Solomon
compares
them
,
)
to
take
to
themselves
wings
and
flye
away
.
When
sicknesse
stayeth
our
health
in
the
bed
,
and
imprisoneth
us
to
the
chamber
.
When
our
friends
glide
away
from
us
,
like
a
river
through
their
Apostacie
,
or
start
aside
like
a
broken
bowe
through
their
falshood
or
trecherie
.
When
the
neere
relation
of
Husband
and
Wife
,
Parents
and
Children
is
cut
asunder
,
and
the
many
sad
teares
for
their
losse
,
imbitter
all
our
former
comforts
.
But
this
is
not
the
change
intended
in
the
Text.
Secondly
,
there
is
a
change
of
the
Body
,
and
this
I
call
a
corporall
change
,
for
even
these
vilde
bodyes
of
ours
shall
bee
changed
.
Looke
as
the
spring
is
a
refreshing
change
to
the
season
of
the
yeare
,
so
shall
the
Resurrection
be
an
exceeding
change
to
our
bodyes
;
or
as
the
morning
is
a
change
to
the
night
,
so
at
the
Resurrection
shall
our
bodyes
awake
,
and
their
corruption
shall
put
on
incorruption
;
neither
is
this
the
change
which
Iob
here
intends
immediatly
,
though
some
expound
his
ayme
to
be
at
this
,
from
whom
I
cannot
absolutely
dissent
,
yet
I
thinke
they
hit
not
the
right
scope
.
Thirdly
there
is
a
change
of
the
Soule
,
that
I
call
a
Spirituall
change
,
wrought
in
the
soule
by
the
Spirit
of
God
:
nothing
makes
in
this
life
such
a
change
as
true
grace
.
Wee
all
with
open
face
,
beholding
as
in
a
glasse
the
glory
of
the
Lord
,
are
changed
into
the
same
Image
from
glory
to
glory
,
even
as
by
the
Spirit
of
the
Lord
,
2
Cor.
3.
18.
This
change
is
like
the
tuning
of
a
disordered
instrument
,
or
like
the
refining
of
corrupt
mettall
,
or
like
the
clearing
of
the
darke
ayre
;
or
like
the
quickning
of
a
dead
Lazarus
;
but
neither
is
this
change
that
the
text
intends
.
Fourthly
,
there
is
a
change
of
the
life
,
and
this
I
call
a
mortall
change
,
we
shall
all
be
changed
,
saith
the
Apostle
,
1
Cor.
15.
5.
life
hath
the
first
course
,
but
death
will
have
the
second
.
As
in
a
Comedie
severall
persons
,
have
severall
parts
to
act
,
which
when
they
have
dispatched
,
they
all
draw
off
of
the
stage
;
so
though
in
life
we
all
present
our selves
on
the
stage
of
this
world
,
and
act
severall
Scenes
and
parts
,
yet
at
length
we
must
all
retire
and
passe
away
through
one
and
the
same
doore
of
mortallity
.
This
is
the
change
which
Iob
speakes
of
,
to
wit
,
a
change
of
his
life
by
Death
.
Here
then
are
two
things
to
bee
demonstrated
,
and
proved
,
for
the
making
good
of
the
point
in
hand
,
viz.
1.
That
death
is
a
change
.
2.
That
this
change
of
death
will
befall
all
the
sonnes
of
men
.
First
,
that
Death
is
a
change
,
not
an
anihilation
.
A
change
is
a
different
,
and
a
divers
order
,
or
manner
of
being
.
Anihilation
Now
observe
,
Death
is
a
change
in
five
respects
;
First
,
it
changes
that
neere
union
of
the
Soule
and
the
body
,
and
makes
of
one
two
severalls
;
they
that
were
as
the
hands
mutually
clasping
,
or
as
two
persons
conjugally
tyed
together
,
when
Death
comes
it
plucks
them
asunder
,
and
divides
one
from
the
other
,
as
farre
as
heaven
is
from
the
earth
.
Secondly
,
it
changes
our
actions
or
worke
.
Whiles
life
remained
here
in
our
bodies
,
while
our
day
lasted
,
we
might
have
fedde
the
hungry
,
clothed
the
naked
,
visited
the
sicke
,
r●…ved
the
distressed
,
frequented
the
ordinances
,
bewailed
●…nnes
,
but
when
death
once
enters
,
the
night
is
come
,
in
which
●…an
can
worke
,
thou
art
then
turned
,
changed
into
an
insen●…ble
,
rotten
,
and
loathsome
carkasse
.
Thirdly
,
it
changes
our
countrey
.
Whiles
we
live
here
,
wee
are
as
children
put
abroad
to
schoole
in
a
strange
place
;
hence
it
is
wee
are
so
often
in
the
Scripture
called
Pilgrims
and
strangers
.
This
earth
,
this
lower
world
is
not
the
proper
home
of
the
Soule
.
But
when
Death
comes
wee
change
our
countrey
,
wee
goe
home
to
our
owne
place
,
to
our
owne
Citie
;
the
wicked
shall
goe
to
their
owne
place
,
as
it
is
said
of
Iudas
;
and
the
godly
to
their
owne
Mountaine
,
to
their
owne
Kingdome
.
Fourthly
,
it
changes
our
companie
.
In
this
life
we
converse
with
sinfull
men
,
emptie
creatures
,
infinite
miseries
,
innumerable
conflicts
;
but
when
Death
comes
,
all
this
shall
be
changed
,
wee
shall
goe
to
our
God
,
and
Father
,
to
our
Christ
and
Saviour
,
and
to
the
innumerable
company
of
blessed
Angels
and
Saints
,
and
the
spirits
of
just
men
made
perfect
,
Fiftly
,
it
changes
our
outward
condition
.
When
Death
comes
thou
shalt
never
see
the
wedge
of
gold
againe
,
thou
shalt
never
find
thy
delights
in
sinne
any
more
,
all
the
excellencie
of
the
creature
,
and
the
contentments
of
them
,
and
the
sensuall
rejoycing
in
them
,
shall
goe
out
with
life
:
Death
shall
shut
and
close
them
up
in
an
eternall
night
,
which
shall
never
rise
to
another
day
.
So
much
for
the
first
thing
,
that
Death
is
a
change
.
I
come
now
to
speake
briefly
of
the
second
,
that
this
change
of
Death
will
be
fall
all
the
sonnes
of
men
,
Psal.
89.
48.
What
man
is
hee
that
liveth
,
and
shall
not
see
death
,
shall
hee
deliver
his
soule
from
the
hand
of
the
grave
?
We
love
to
see
most
things
,
the
eye
is
never
satisfied
with
seeing
,
and
yet
many
things
there
are
which
we
shall
never
see
.
Every
man
cannot
see
that
which
one
man
doth
,
but
there
is
one
thing
which
every
man
shall
see
,
hee
must
see
death
.
There
are
many
enemies
from
whom
wee
can
deliver
our selves
,
and
many
more
from
whom
we
may
be
delivered
,
but
yet
there
is
one
enemie
from
which
wee
cannot
defend
our selves
,
nor
bee
defended
by
others
,
he
will
be
to
strong
for
every
man
;
let
him
strive
,
repine
,
order
his
dyet
,
intreate
,
doe
what
hee
will
or
can
,
No
(
saith
the
Psalmist
)
none
shall
deliver
his
soule
from
the
hand
of
the
grave
.
And
he
puts
a
Selah
,
a
note
of
observation
at
the
end
of
the
verse
.
That
all
the
sonnes
of
men
are
subject
to
this
change
by
death
,
will
appeare
to
you
by
these
familiar
Arguments
.
The
First
may
be
taken
from
the
qualitie
of
our
lives
,
which
is
sweetly
Psal.
39.
6
,
Surely
every
man
walketh
in
a
vaine
shew
.
In
a
shew
you
know
there
is
some
devise
or
other
opened
,
carryed
a-while
about
,
but
at
length
it
is
shut
up
;
so
it
is
with
our
lives
.
Sometime
againe
it
is
compared
to
a
shade
or
a
shadow
,
Iob
8.
9.
Our
dayes
upon
earth
are
a
shadow
;
a
shadow
is
but
an
imitation
of
a
substance
,
a
kind
of
nimble
picture
which
is
still
going
and
comming
,
and
will
set
at
last
,
perhaps
it
is
suddenly
ecclipsed
,
so
is
our
life
.
Sometimes
a●…aine
it
is
compared
to
a
vapour
,
Iames
4.
14.
What
is
your
life
,
it
is
even
a
vapour
that
vanisheth
away
,
like
〈◊〉
poore
cloude
,
sometimes
looking
white
,
sometimes
blacke
;
sometimes
quiet
and
settled
,
sometimes
againe
tossed
up
and
downe
with
every
wind
,
and
at
last
consumed
and
brought
to
nothing
,
so
it
is
with
our
lives
.
Sometimes
also
compared
to
a
Tale
,
Psal.
90.
9.
Wee
spend
our
yeares
as
a
tale
that
is
told
,
a
meere
discourse
of
this
thing
,
and
that
thing
,
and
indeed
but
a
very
parenthesis
of
a
more
tedious
discourse
,
and
many
times
it
is
broken
off
in
the
very
telling
,
so
it
is
with
our
lives
.
Sometimes
againe
,
it
is
as
grasse
,
as
in
Esay
46.
The
voyce
said
crie
aloude
;
what
shall
I
crie
,
all
flesh
is
grasse
,
and
the
goodlinesse
thereof
as
the
flower
of
the
grasse
.
And
verse
7.
The
grasse
withereth
,
and
the
flower
fadeth
,
because
the
Spirit
of
the
Lord
bloweth
upon
it
.
And
Iob
in
this
chapter
calleth
it
a
Flower
,
Hee
commeth
forth
(
saith
he
)
like
a
flower
,
and
is
cut
downe
.
A
flower
is
a
sweet
thing
,
but
of
an
earthly
breed
,
fedde
with
showres
,
at
its
best
,
when
it
is
in
all
its
glory
,
it
is
but
to
day
,
and
to
morrow
,
it
withereth
,
and
is
fit
for
nothing
but
the
Oven
;
so
it
is
with
our
lives
.
Many
expressions
of
the
like
nature
might
be
added
,
the
Scripture
is
plentifull
in
these
comparisons
,
comparing
our
life
to
the
Spiders
webbe
,
to
a
Weavers
shuttle
,
to
the
breath
of
a
candle
,
to
a
pilgrimage
,
to
a
journey
,
to
the
dayes
of
an
hireling
,
&c.
all
of
them
things
of
a
changeable
and
variable
nature
.
The
second
argument
may
be
taken
from
the
qualitie
of
our
First
,
our
composition
,
and
matter
whereof
we
are
made
,
wee
are
reared
out
of
a
mouldering
and
wasting
principle
,
our
bodies
are
therefore
stiled
an
earthly
house
,
2
Cor.
5.
1.
A
house
though
of
Iron
will
in
time
be
cankered
;
but
a
house
of
earth
,
as
it
is
most
impotent
against
assaults
,
so
it
is
of
its
owne
nature
most
apt
,
and
subject
to
dissolution
.
And
in
this
respect
also
they
ar
termed
Tabernacles
.
Now
a
Tabernacle
you
know
is
a
thing
of
no
perpetuitie
,
made
only
to
be
soone
set
up
,
and
that
in
a
mans
passage
;
and
then
asso
one
taken
downe
againe
.
Secondly
,
beside
this
there
is
in
our
nature
,
sinne
and
corruption
,
and
this
is
it
that
doth
put
us
to
the
sword
,
and
cause
this
deadly
change
:
this
tares
our
lives
with
a
continuall
consumption
.
The
tree
breedes
the
worme
,
which
will
destroy
the
life
of
the
tree
;
wee
in
Adam
gave
leave
to
sinne
,
and
now
it
is
that
sin
gives
leave
to
death
;
In
the
day
that
thou
shalt
eate
thereof
,
thou
shalt
surely
dye
,
Gen.
2.
17.
and
Rom.
5.
12.
By
one
man
sinne
entered
into
the
world
,
and
death
by
sinne
,
and
so
death
passed
over
all
men
,
in
that
all
have
sinned
.
The
shadow
doth
not
so
neerely
attend
the
body
of
man
,
as
Death
doth
the
body
of
sinne
.
And
Rom.
6.
23.
the
very
wages
of
sinne
is
death
.
God
should
doe
that
man
wrong
that
hath
hired
out
his
soule
all
his
dayes
to
sinne
,
if
he
did
not
at
night
pay
him
with
the
wages
of
death
.
The
third
Argument
may
be
drawne
from
the
certaintie
of
the
the
dead
to
heare
the
voyce
of
Christ
and
live
?
What
is
it
but
a
breathing
in
of
the
soule
againe
,
the
lighting
of
the
candle
againe
?
the
body
could
never
be
raised
if
it
were
not
first
changed
;
Thou
foole
,
saith
Saint
Paul
,
1
Cor.
15.
that
which
thou
sowest
is
not
quickned
,
except
it
dye
.
The
fourth
Argument
is
from
the
infallibilitie
of
Gods
decree
,
it
is
appointed
unto
men
once
to
dye
,
and
after
death
to
come
to
judgement
,
Heb.
9.
27.
Thou
mayest
sooner
expect
,
that
the
course
of
the
Heavens
shall
bee
altered
,
and
the
Center
of
the
earth
bee
dislocated
,
then
that
the
purpose
of
God
concerning
mans
mortalitie
should
bee
reversed
;
nay
,
that
may
be
,
for
heaven
and
earth
shall
passe
away
,
but
this
shall
never
be
,
not
one
jot
of
the
word
of
God
shall
fall
to
the
ground
.
God
hath
purposed
it
;
and
none
shall
disanull
it
;
nay
,
he
hath
established
his
purpose
with
a
word
of
confirmation
,
Gen.
2.
in
the
day
thou
eatest
thereof
thou
shalt
[
surely
]
dye
.
As
if
hee
should
have
said
,
Doe
not
deceive
thy selfe
,
but
build
upon
it
,
I
have
spoken
it
,
and
will
not
alter
the
thing
that
is
gone
out
of
my
mouth
;
as
sure
as
thou
livest
,
if
thou
eatest
,
thou
shalt
dye
.
Thus
you
see
the
first
assertion
cleared
unto
you
,
I
will
addresse
my selfe
now
to
the
second
,
of
which
briefly
too
,
and
then
make
Application
of
them
both
together
.
As
there
is
a
certaintie
of
our
change
,
so
wee
should
alway
waite
till
it
doth
come
.
There
are
two
things
which
I
will
here
inquire
of
,
for
the
fuller
illustration
of
this
point
.
First
,
what
this
continuall
wayting
may
import
.
Secondly
,
why
there
should
be
such
a
constant
wayting
for
the
First
,
this
continuall
wayting
mainly
imports
two
things
;
one
acertaine
expectation
of
death
:
for
wayting
is
an
act
of
Hope
expecting
something
,
if
wee
doe
hope
for
that
wee
see
not
,
then
doe
wee
with
patience
waite
for
it
,
saith
the
Apostle
,
Rom.
8.
15.
A
man
is
then
sayd
to
wayte
for
death
,
when
hee
is
looking
for
it
at
every
turne
,
as
a
Steward
waites
for
his
Master
when
hee
continually
expects
his
returne
,
when
upon
every
voice
hee
heares
,
or
upon
every
knocke
at
the
doore
,
hee
saith
,
oh
my
Master
is
come
,
this
is
hee
that
knockes
.
So
a
man
is
sayd
to
wayte
for
death
,
when
in
every
action
of
his
life
,
in
every
motion
of
his
estate
,
in
every
passage
of
his
courses
,
sayth
;
well
I
must
dye
,
when
though
his
bones
are
full
of
marrow
,
yet
I
must
dye
;
when
though
riches
come
in
like
a
flood
,
yet
I
must
dye
;
when
changes
appeare
upon
himselfe
,
or
others
,
yet
I
must
dye
,
I
have
no
abiding
here
;
I
am
but
a
sojourner
,
and
a
stranger
,
as
all
my
fathers
were
.
I
must
not
enjoy
my
Wife
for
ever
,
Children
for
ever
,
Friends
for
ever
,
Lands
for
ever
,
these
comforts
for
ever
,
my
life
for
ever
,
it
is
but
a
lease
which
may
soon
expire
;
I
am
but
a
steward
,
and
I
must
bee
called
to
an
account
,
such
a
one
is
gone
before
,
and
I
must
follow
after
;
the
writ
of
habeas
corpus
hath
seized
on
him
,
and
for
ought
I
know
the
next
may
bee
for
mee
,
so
when
death
comes
,
I
am
readie
to
answer
it
as
Abraham
did
his
Sonne
Isaack
,
here
I
am
;
it
comes
not
upon
mee
as
a
thiefe
in
the
night
,
when
I
am
a
sleep
and
thinke
not
of
him
;
but
as
Ionathans
arrow
to
David
,
who
stayed
in
the
field
and
expected
when
it
should
bee
shot
,
and
then
hee
rose
up
and
embraced
him
:
Yee
Brethren
(
sayth
Paul
in
1
Thes.
5.
4.
)
are
not
in
darknesse
,
that
that
day
should
overtake
you
as
a
theife
,
ye
are
all
the
children
of
the
light
,
therefore
let
us
not
sleepe
as
doe
others
,
but
let
us
watch
and
bee
sober
.
This
is
the
first
thing
that
wayting
imports
.
Another
thing
it
imports
,
is
a
serious
preparation
for
the
day
of
our
change
;
for
it
is
not
a
naked
expectation
of
a
change
,
arising
from
the
certainty
of
death
;
but
it
is
also
a
religious
preparation
,
improving
the
interim
of
time
for
the
best
advantage
for
a
mans
soule
before
the
day
of
change
doth
come
,
which
is
here
implyed
in
wayting
.
Solomon
calls
it
a
remembring
,
Eccles.
12.
1.
Remember
thy
Creatour
in
the
dayes
of
thy
youth
,
whiles
the
evill
dayes
come
not
,
and
the
yeares
draw
nigh
,
when
thou
shalt
say
I
have
no
pleasure
in
them
:
what
is
this
remembring
of
the
Creatour
?
but
a
care
to
know
him
,
a
feare
to
offend
him
,
a
studie
to
obey
him
:
and
when
is
that
to
bee
done
?
Now
,
now
remember
:
there
must
bee
a
present
acting
of
this
;
Moses
calls
it
a
numbring
of
our
dayes
,
Psal.
90.
12.
and
more
then
that
,
such
a
numbring
as
is
joyned
with
an
applying
of
our
hearts
to
wisedome
:
and
the
reason
is
,
because
wisedome
it
directs
to
the
choyce
of
such
particular
actions
and
works
,
as
tend
to
happinesse
;
so
should
a
man
(
after
his
serious
consideration
of
death
)
applie
himselfe
to
such
wayes
and
such
actions
,
by
which
hee
may
comfortably
close
up
his
life
with
death
;
it
is
a
great
point
of
wisedome
to
sute
actions
with
their
ends
,
to
fit
and
square
the
wood
before
wee
build
the
house
;
to
learne
and
discipline
a
troope
before
they
goe
to
battell
;
to
rigge
and
trimme
and
furnish
the
shippe
,
before
wee
launch
to
sea
,
this
is
preparation
indeed
.
Now
this
preparation
for
death
consists
in
two
things
.
First
,
I
am
not
ashamed
to
live
,
nor
afraid
to
dye
:
now
that
which
unfits
a
man
to
dye
is
sinne
,
it
makes
him
finde
a
bitter
enemie
of
death
.
Oh
when
this
King
of
terrours
shall
present
himselfe
by
thy
bed
side
with
his
arrowes
in
his
hands
,
I
meane
thy
sinnes
;
hee
will
wound
thee
with
infinite
amazement
and
horrour
;
the
sting
of
death
is
sinne
,
saith
the
Apostle
,
1
Cor.
15.
Thou
dost
not
prepare
thy selfe
for
death
,
if
thou
dost
not
undoe
thy
sinnes
which
thou
hast
done
in
thy
life
:
the
which
consists
First
,
in
a
narrow
search
of
thy
sinfulnesse
,
both
of
nature
,
and
Secondly
,
in
a
secret
humbling
of
thy
soule
for
them
.
Thirdly
,
in
an
unfeigned
repentance
and
forsaking
of
them
.
Fourthly
,
in
a
constant
imploring
and
obtainig
of
mercie
for
them
,
in
the
bloud
of
Christ
.
If
thy
soule
doth
give
sinne
its
discharge
now
,
death
shall
give
thy
soule
a
discharge
hereafter
.
Secondly
,
in
the
quallifying
our
persons
for
the
conquest
of
death
;
there
are
three
things
by
which
wee
shall
bee
able
cheerefully
First
,
by
having
interest
in
the
Lord
Jesus
,
The
sting
of
death
is
sinne
,
and
the
strength
of
sinne
is
the
Law
;
but
thankes
bee
to
God
who
hath
given
us
victorie
through
our
Lord
Iesus
Christ
.
If
thou
hast
gotten
Christ
into
thy
armes
by
faith
,
thou
carriest
thy
peace
,
strength
,
and
advantage
both
through
life
and
death
.
For
wee
are
more
then
conquerours
through
him
that
loved
us
,
sayth
the
Apostle
,
Rom.
8.
37.
And
to
mee
to
live
is
Christ
,
and
to
die
is
gaine
,
sayth
the
same
Apostle
,
Phil.
1.
21.
if
thou
hast
a
good
Christ
,
thou
mayst
bee
confident
of
a
good
death
.
Secondly
,
renewednesse
of
our
nature
.
What
Saint
Iohn
spake
of
the
Martyrs
(
as
some
conjecture
)
Blessed
and
happie
is
he
that
hath
part
in
the
first
resurrection
,
on
such
the
second
death
hath
no
power
;
that
say
I
of
a
person
renewed
by
the
sanctifying
qualitie
of
Gods
Spirit
;
I
,
happie
is
hee
,
hee
shall
have
power
even
over
the
first
death
.
The
Spirit
and
the
Bride
sayth
come
;
if
a
man
hath
gotten
the
heavenly
Spirit
which
beautifies
the
soule
with
the
ornaments
of
Grace
,
as
the
Bride
is
with
her
ornaments
;
hee
is
a
fitted
person
,
hee
may
well
say
to
Death
come
,
and
to
Christ
,
come
Lord
Iesus
,
come
quickly
.
Thirdly
,
uprightnesse
of
conversation
;
Righteousnesse
delivers
from
death
,
sayth
Solomon
,
and
the
righteous
hath
hope
in
his
death
;
if
a
mans
worke
be
Christs
service
,
if
hee
have
a
heart
enclined
to
keepe
a
good
conscience
in
all
things
,
to
keepe
himselfe
exact
to
the
rule
,
and
to
walke
with
God
;
Blessed
is
that
servant
,
which
his
Master
when
he
commeth
shall
find
so
doing
:
that
man
that
hath
looked
to
Gods
Word
to
guide
his
life
,
may
confidently
look
up
to
Gods
mercie
,
to
comfort
him
in
death
.
Remember
,
O
Lord
,
(
sayth
Hezekiah
Isa.
39.
)
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
.
Now
,
all
this
doth
the
wayting
for
our
change
import
in
the
Text
,
to
wit
,
a
serious
expectation
of
it
;
first
by
undoing
those
sinnes
of
ours
,
which
else
for
ever
will
undoe
us
,
and
by
interesting
our
persons
into
Christ
,
from
whom
we
must
likewise
receive
the
Spirit
to
change
our
hearts
,
and
uprightnesse
to
forme
a-new
our
conversation
.
But
then
you
will
say
,
Why
must
there
be
such
a
wayting
for
this
?
these
grave
clothes
are
too
sadde
for
the
freshnesse
First
,
it
is
the
maine
errand
of
our
life
;
God
did
not
send
us
into
Secondly
,
death
is
but
once
,
and
that
needs
to
bee
well
done
It
is
appointed
for
all
men
[
once
]
to
dye
,
and
after
death
to
come
to
judgement
,
Heb.
9.
27.
no
more
but
once
.
Wee
usually
shadow
out
Death
with
an
houre-glasse
;
A
fit
Embleme
,
but
that
when
an
houre-glasse
is
runne
out
,
it
may
bee
turned
againe
;
but
this
once
out
,
can
be
set
up
no
more
,
thou
shalt
never
live
to
amend
thy
errours
in
dying
;
O
then
how
needfull
is
it
before-hand
to
prepare
for
Death
!
Thirdly
,
when
death
hath
done
with
thee
,
then
God
will
begin
Fourthly
,
the
soule
when
it
is
once
gone
by
Death
,
can
never
Agree
with
thine
adversary
while
thou
art
in
the
way
,
lest
the
Iudge
deliver
thee
to
the
officer
,
and
hee
cast
thee
into
prison
;
I
tell
thee
thou
shalt
not
depart
thence
,
till
thou
hast
paid
the
last
mite
,
Luk.
12.
58.
And
get
oyle
into
your
lampes
before
the
doore
be
shut
.
Fiftly
,
consider
it
will
be
as
much
as
thou
canst
doe
,
to
doe
the
For
,
my
Beloved
,
consider
three
things
;
First
,
Conscience
usually
is
most
active
at
the
time
of
death
;
Secondly
,
thy
patience
will
bee
tryed
with
varietie
of
paine
,
Thirdly
,
thy
faith
may
be
tryed
to
the
utmost
,
if
thou
lookest
Will
there
then
be
a
change
befall
even
all
the
sonnes
of
men
.
Then
(
to
make
some
Use
and
Application
of
what
hath
beene
Wee
have
here
no
abiding
Citie
.
And
,
brethren
,
(
saith
the
Apostle
)
1
Cor.
7.
29
,
30
,
31.
The
time
is
short
,
it
remaines
that
they
that
have
wives
,
bee
as
if
they
had
none
;
and
they
that
weepe
,
as
though
they
wept
not
;
and
they
that
●…oyce
,
as
though
they
rejoyced
not
,
&c.
Why
this
thirst
for
riches
?
there
will
bee
a
change
;
why
this
unwearied
seeking
after
the
things
of
this
life
,
as
if
thy
soule
were
to
goe
into
a
barne
,
or
a
bagge
,
and
there
tumble
it selfe
for
ever
?
Thou
foole
,
this
night
may
thy
soule
bee
taken
away
,
and
whose
possessions
shall
then
thy
carefull
and
only
gettings
bee
?
the
glasse
will
be
broken
,
and
all
the
wine
will
flye
abroad
:
though
thou
hast
with
much
eagernesse
grasped
the
world
in
this
life
,
●…et
in
death
thy
hands
must
open
themselves
,
and
let
it
goe
;
thou
must
not
hold
the
world
above
thy
life
,
nor
thy
life
beyond
the
day
of
death
;
no
,
wee
cannot
alway
have
that
which
we
desire
,
wee
must
certainly
part
with
what
we
most
esteeme
of
.
Secondly
,
what
comfort
is
this
to
a
good
soule
!
If
wee
had
hope
onely
in
this
life
(
saith
Saint
Paul
)
wee
of
all
men
are
most
miserable
,
1
Cor.
15.
Death
is
a
happy
change
to
a
holy
person
:
First
,
it
is
a
change
which
shall
put
a
period
to
all
his
changes
in
this
life
:
his
outward
condition
,
how
of●…
doth
it
change
?
sometime
Secondly
,
it
is
a
change
,
and
no
worse
then
a
change
,
just
as
Oh
whatterrour
to
wicked
men
!
a
day
of
change
will
befall
David
there
is
no
bands
in
their
death
,
and
they
are
not
in
changes
like
other
men
?
Verily
I
should
have
checked
thee
,
hadst
thou
not
recanted
it
presently
thy selfe
,
Psal.
73.
4.
17.
18.
19.
and
reported
it
to
us
,
that
they
are
set
in
slipperie
places
,
and
are
brought
into
desolation
,
and
cast
down
into
destruction
in
a
moment
,
and
utterly
consumed
with
terrour
;
Good
Lord
,
what
a
change
is
that
to
them
▪
they
judged
with
insolent
and
unrighteous
judgement
the
Children
of
God
now
,
but
death
will
change
this
;
the
unjust
steward
shall
be
called
to
an
account
,
and
he
that
beat
his
fellow
servant
,
shall
bee
eternally
judged
by
a
righteous
God
,
and
their
honour
shall
sincke
in
the
dust
,
neither
shall
their
riches
deliver
them
from
wrath
,
but
they
shall
see
him
whom
they
have
peirced
and
persecuted
,
and
shall
not
be
able
to
escape
his
presence
.
A
dismall
thing
will
this
bee
,
that
a
man
shall
have
his
honour
die
,
and
the
great
God
put
disgrace
upon
him
;
a
dismall
change
indeed
,
when
a
man
shall
see
all
his
power
changed
into
impotencie
,
his
pleasures
into
torment
,
and
wrath
put
upon
his
soule
;
when
God
shall
separate
thee
from
his
presence
,
thou
shalt
not
have
a
drop
of
ease
,
nor
any
friend
to
assist
thee
,
nor
any
hope
of
comfort
,
thou
shalt
bee
stript
of
them
all
,
and
in
a
moment
shall
a
change
of
all
this
bee
.
O
considr
this
(
if
there
be
any
here
)
that
forget
God
,
least
he
teare
you
in
peeces
and
there
bee
none
to
helpe
;
remember
and
consider
your
latter
end
,
and
applie
your
hearts
to
wisedome
.
Last
of
all
,
shall
there
be
a
change
that
shall
befall
every
sonne
of
man
?
then
,
Oh
that
this
people
were
wise
as
Moses
sayth
,
that
they
would
remember
their
latter
end
,
all
the
dayes
of
our
appointed
time
,
to
waite
till
our
change
come
.
What
do
you
thinke
of
servants
to
whom
you
had
committed
servile
employments
till
you
came
home
;
and
if
when
you
come
home
they
were
absent
,
and
you
found
one
in
the
street
drunke
,
another
in
a
chamber
with
a
strumpet
,
how
would
you
take
this
?
Brethren
thinke
upon
it
;
we
are
Gods
servants
,
or
should
bee
;
two
things
are
imposed
upon
us
,
one
to
honour
God
,
another
to
save
our
owne
soules
:
if
hee
finde
us
doing
the
workes
of
the
Divell
,
and
the
flesh
,
and
finde
us
in
the
workes
of
the
World
,
how
will
hee
take
this
?
Come
saith
God
,
I
have
lent
you
a
life
thus
many
years
,
I
told
you
what
you
should
be
,
and
what
you
should
doe
,
and
what
have
you
beene
doing
all
this
life
?
what
have
your
workes
been
?
what
courses
have
you
taken
?
are
these
the
fruits
of
your
waies
,
to
have
a
life
runne
over
with
ignorance
,
with
prophanesse
,
&c.
Alas
!
when
a
man
at
that
time
shall
have
nothing
to
say
but
,
Lord
,
I
have
lived
in
such
a
sin
all
my
dayes
.
I
have
fulfilled
my
owne
desires
;
thou
hast
set
mee
in
this
World
,
and
I
have
laboured
to
get
a
great
estate
all
my
dayes
:
Another
may
say
,
I
have
spent
my
time
in
drunken
societie
,
&c.
What
will
God
say
to
these
men
?
are
these
the
endings
of
thy
life
,
the
fruits
of
thy
opportunities
?
where
is
the
repentance
I
called
for
at
thy
hands
?
where
is
that
godly
sorrow
that
I
called
for
,
for
the
sins
of
thy
life
?
did
not
I
send
thee
into
the
world
for
this
end
,
to
get
Grace
,
to
get
Faith
,
to
make
up
thy
accounts
with
mee
thy
God
,
and
hast
thou
no
regard
to
it
?
Well
thou
hast
beene
foolish
,
inconsiderate
for
the
time
that
is
past
;
yet
now
understand
that
a
day
of
change
will
befall
thee
.
O
let
us
be
perswaded
,
I
beseech
you
bee
perswaded
to
it
,
in
this
our
day
,
to
know
the
things
that
concerne
our
peace
,
whilest
it
is
called
to
day
not
to
harden
our
hearts
;
whilest
it
is
called
to
day
not
to
deferre
our
repentance
,
thou
art
not
assured
of
any
more
time
then
present
;
Death
may
meet
with
thee
as
thou
settest
in
thy
seat
,
as
thou
goest
out
of
the
Church
doore
,
and
thou
knowest
thy
heart
hath
beene
wicked
;
oh
why
wilt
thou
set
thy
eternall
estate
upon
so
small
a
point
,
as
it
were
the
cast
of
a
Die
.
Remember
what
Daniel
sayd
to
Nebuchadnezar
,
let
it
have
acceptance
with
thee
;
breake
off
thy
sinnes
by
repentance
,
&c.
Seing
we
must
dye
,
and
appeare
before
the
judgement
seate
of
God
,
what
manner
of
persons
ought
we
to
bee
in
all
holinesse
of
life
and
conversation
?
as
soone
as
we
are
we
begin
to
sinne
,
and
as
soone
as
wee
are
wee
begin
to
dye
,
let
us
looke
upon
our
account
and
bee
faithfull
to
our
soules
;
perhaps
thy
accounts
are
yet
to
make
,
oh
bee
sure
to
let
it
bee
the
first
thing
thou
doest
,
and
give
thy selfe
no
rest
till
thou
hast
done
it
;
and
when
thou
hast
done
this
,
labour
to
cleare
it
with
the
bloud
of
Christ
,
labour
by
humble
confession
,
and
hearty
repentance
to
turne
unto
the
Lord
;
goe
on
in
a
holy
course
,
and
then
assuredly
wee
shall
live
with
joy
,
and
dye
with
peace
;
when
wee
can
get
grace
in
our
soules
,
sorrow
for
our
sins
,
newnesse
in
our
natures
,
reformation
in
our
lives
,
uprightnes
in
our
waies
,
faith
in
Christ
,
a
discharge
from
God
,
peace
of
conscience
;
oh
what
a
happie
day
,
the
day
of
death
will
bee
to
our
Soules
!
FINIS
.
ἙΞΑΛΈΞΙΟΝ
.
HEXALEXIUM
.
OR
,
SIX
CORDIALS
TO
STRENGTHEN
THE
HEART
OF
EVERY
FAITHFVLL
CHRISTIAN
AGAINST
THE
TERROURS
OF
DEATH
.
By
DANIEL
FEATLEY
D.
D.
Chaplaine
to
his
sacred
Majestie
.
Philip.
1.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Christ
is
to
me
life
,
and
death
is
to
me
advantage
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Immortall
descended
into
a
single
combate
with
Death
,
and
gave
Death
a
deaths-wound
by
his
death
,
Greek
Liturg.
LONDON
,
Printed
by
Iohn
Dawson
,
for
Nicolas
Bourne
.
1639.
ITER
NOVISSIMUM
.
OR
,
MAN
HIS
LAST
PROGRESSE
.
A
SERMON
PREACHED
At
the
Funerall
of
the
Right
Worshipfull
Sir
THOMAS
THINNE
,
Knight
.
SERMON
XLI
.
ECCLES.
12.
5.
Man
goeth
to
his
long
home
,
and
the
Mourners
goe
about
the
streetes
.
ALthough
I
might
in
the
Kings
(
King
Solomons
)
name
command
,
yet
I
will
rather
in
the
Preachers
(
his
other
style
)
humbly
entreate
your
religious
attention
to
the
last
Scene
,
and
Catastrophe
of
mans
life
,
consisting
of
two
Acts
,
and
those
very
short
.
-
1
The
dead
his
passe
,
he
goeth
,
&c.
-
2
The
Mourners
march
,
they
goe
about
,
&c.
Whereas
the
whole
Scripture
is
a
Volumne
of
divine
Sermons
,
and
the
Authour
of
every
booke
a
Preacher
,
and
every
Chapter
a
lesson
;
and
every
verse
,
and
piece
of
a
verse
a
Text.
Gregorie
Nysscen
The
booke
of
the
Preacher
?
To
passe
by
other
answers
rendred
by
him
and
others
,
not
so
pertinent
to
our
present
purpose
,
I
conceive
this
title
of
the
Preacher
is
in
speciall
set
over
this
booke
,
to
intimate
unto
us
,
that
(
according
to
the
Argument
thereof
)
there
is
no
Doctrine
so
fit
for
all
Preachers
to
teach
,
and
all
hearers
to
learne
,
as
the
vanitie
of
the
creature
,
and
the
emptinesse
of
all
earthly
delights
and
comforts
.
And
in
very
deed
there
is
no
meditation
more
serious
,
then
upon
the
vanitie
of
the
world
,
no
consideration
more
seasonable
,
then
of
the
brevitie
and
uncertainty
of
time
it selfe
;
no
knowledge
more
wholesome
then
of
the
diseases
of
the
mind
;
no
contemplation
more
divine
,
then
of
humane
miserie
and
frailtie
.
Which
though
we
reade
in
the
inscription
of
every
stone
,
see
in
the
fall
of
every
leafe
,
here
in
the
knole
of
every
bell
,
taste
in
the
garnishing
and
sauce
of
every
dish
,
smell
in
the
stench
of
every
dead
corpses
;
feele
in
the
beating
of
every
words
are
as
goads
and
nailes
,
vers.
11.
pricks
us
deepe
with
the
remembrance
hereof
,
so
deepe
that
hee
drawes
blood
sanguinem
anim●…
,
the
blood
of
the
soule
;
as
Saint
Austin
tearmeth
our
teares
,
lachrymae
sanguis
animae
.
For
who
can
reade
with
drye
eyes
,
that
tbose
that
looke
out
of
the
windowes
shall
bee
darkened
.
Who
can
heare
without
horrour
,
that
the
keepers
of
the
house
shall
tremble
,
or
consider
without
sorrow
,
that
the
daughters
of
musicke
shall
be
brought
low
,
or
comment
without
deepe
fetched
sighes
upon
mans
going
to
his
long
home
,
and
the
mourners
going
about
the
streetes
,
to
wash
them
with
teares
,
and
sweepe
them
with
Rosemarie
.
Origen
,
after
he
had
chosen
,
rather
facere
periculosè
quam
perpeti
turpitèr
,
to
burne
Incense
to
the
Heathen
gods
,
then
to
suffer
his
Psal.
50.
But
to
the
wicked
,
saith
God
,
what
hast
thou
to
doe
,
to
declare
my
statutes
,
or
that
thou
shouldest
take
my
covenants
in
thy
mouth
?
(
which
contained
his
suspension
)
shutteth
his
booke
,
speaketh
not
a
word
more
,
but
comments
upon
it
with
his
teares
:
so
me
thinkes
having
read
this
Text
,
in
which
I
find
all
our
capitall
doomes
written
,
I
cannot
doe
better
,
then
follow
that
Fathers
prefident
,
and
shut
up
not
only
my
booke
,
but
my
mouth
also
,
and
seale
up
my
lippes
,
and
comment
upon
the
coherence
with
distraction
,
the
parts
with
passion
,
the
notes
with
sighes
,
the
periods
with
groanes
,
and
the
words
with
teares
,
for
alas
,
as
soone
as
a
man
commeth
into
his
short
booth
in
this
world
,
which
he
saluteth
with
teares
,
he
goeth
to
his
long
home
,
in
the
next
,
And
the
mourners
goe
about
the
streetes
.
It
is
lamentable
to
heare
the
poore
infant
which
cannot
speake
,
yet
,
to
boad
his
owne
misery
,
and
to
prophecie
of
his
future
condition
,
and
what
are
the
contents
of
his
Prophecie
,
but
lamentations
,
mournings
and
woes
?
Saint
Cyprian
accords
with
Saint
Austin
in
his
dolefull
note
,
Vitae
mortalis
anxietates
,
&
dolores
,
&
procellas
mundi
quas
ingreditur
in
exordio
statim
suo
ploratu
,
vel
gemitu
rudes
animae
testatur
;
Little
children
newly
borne
,
take
in
their
first
breath
with
a
sigh
,
and
come
crying
into
the
world
,
assoone
as
they
open
their
eyes
they
shed
teares
,
to
helpe
fill
up
the
Vale
of
teares
,
into
which
they
were
then
brought
,
and
shall
bee
after
a
short
time
carried
out
with
a
streame
of
them
,
running
from
the
eyes
of
all
their
friends
.
And
if
the
Prologue
and
Epilogue
bee
no
better
,
what
shall
wee
judge
of
the
Scenes
and
Acts
of
the
life
of
man
,
they
yeeld
so
deepe
springs
of
teares
,
and
such
store
of
arguments
against
our
aboad
in
this
world
,
that
many
reading
them
in
the
bookes
of
Hegesias
the
Platonicke
,
presently
brake
the
How-be-it
though
this
might
passe
for
a
sage
Essay
,
and
a
strong
line
amongst
Philosophers
,
yet
wee
Christians
,
who
know
that
this
present
life
to
all
that
live
godly
in
Christ
Iesus
,
how
full
of
troubles
,
cares
,
and
persecutions
so
ever
it
bee
,
is
but
a
sad
and
short
Preface
to
endlesse
Volumnes
of
joy
,
an
Eves
fast
on
earth
to
an
everlasting
feast
in
Heaven
,
ought
thus
to
correct
the
former
Apophthegme
,
Optimum
renasci
,
proximum
quam
primùm
mori
;
That
it
is
best
to
be
new
borne
,
and
then
(
if
it
so
please
God
)
after
our
new
birth
to
bee
translated
with
all
speed
into
the
new
Heaven
.
But
soft
we
cannot
take
our
degrees
in
Christs
schoole
per
saltem
,
we
must
keepe
our
Termes
,
and
performe
our
exercises
,
both
of
faith
,
obedience
,
and
patience
:
wee
must
not
looke
from
the
Font
,
to
be
presently
put
into
the
rivers
of
pleasures
,
springing
at
Gods
right
hand
for
evermore
.
Wee
must
take
a
toylesome
journey
,
and
in
it
often
drinke
of
the
waters
of
Marah●…
Wee
must
suffer
with
Christ
,
before
wee
reigne
with
him
:
Wee
must
taste
of
the
bitter
cup
of
his
Passion
,
before
wee
drinke
new
Wine
with
him
in
his
Kingdome
:
wee
must
sowe
in
teares
here
,
that
wee
may
reape
in
joy
hereafter
.
Every
man
goeth
,
though
some
set
out
sooner
,
some
later
,
and
shall
arive
at
his
home
,
but
let
him
looke
to
his
way
,
as
the
way
is
he
taketh
,
so
shall
the
home
be
into
which
he
is
received
,
if
he
take
the
way
on
the
right
hand
,
and
keepe
within
the
pathes
of
Gods
commandements
,
his
home
shall
be
the
New
Ierusalem
descending
from
God
,
most
gloriously
shining
with
streetes
of
gold
,
gates
of
pearle
,
and
foundations
of
precious
stones
,
where
all
teares
shall
be
wiped
from
his
eyes
;
but
if
he
take
the
broad
way
on
the
left
hand
and
follow
it
,
his
home
shall
be
a
dungeon
or
vault
in
Hell
,
where
he
shall
be
eternally
both
mourner
and
Corps
.
But
to
shoot
somewhat
nearer
to
the
marke
:
Marriages
and
Funeralls
though
most
different
actions
,
and
of
a
seeming
contrary
nature
,
yet
are
set
forth
and
as
it
were
apparelled
with
parallell
rites
,
and
ceremonies
;
our
raiments
are
changed
in
both
,
because
in
both
our
estate
is
changed
,
Bells
are
rung
,
flowers
are
strowed
,
and
feasts
kept
in
both
,
and
anciently
both
were
celebrated
in
the
night
by
Torch-light
:
Hee
that
hath
but
halfe
an
eye
,
may
see
in
the
Ritualls
of
the
Ancients
,
the
blazing
and
sparkling
as
well
of
the
funeriall
,
as
the
nuptiall
lights
;
and
no
marvaile
the
shadowes
meete
when
the
substances
concurre
;
the
pictures
resemble
one
the
other
,
when
the
faces
match
;
the
accessaries
are
corresponding
,
where
the
principalls
are
sutable
as
here
they
are
;
for
in
marriage
single
life
dyeth
,
and
in
death
the
soule
is
married
to
Christ
:
The
couple
to
bee
married
in
ancienter
times
,
first
met
,
and
after
an
enterview
and
liking
of
each
other
,
and
a
contract
signed
betweene
them
,
presently
departed
,
the
Bride
to
her
Mother
,
the
Bridegroome
to
his
Fathers
house
till
the
wedding
day
,
on
which
the
Bridegroome
late
in
the
night
was
brought
to
his
Spouse
,
and
then
hee
tooke
her
and
inseparably
linked
him selfe
unto
her
:
Here
the
couple
to
bee
married
in
man
are
the
bodie
and
the
soule
;
at
our
birth
the
contract
is
made
,
but
after
a
short
enterview
and
small
abode
together
,
the
parties
are
parted
,
and
the
bodie
the
Bride
returneth
to
her
Mothers
house
the
earth
,
but
the
soule
the
Bridegroome
to
his
Fathers
house
,
the
Father
of
〈◊〉
in
Heaven
,
as
both
their
gests
are
set
forth
in
this
chapter
verse
7.
the
dust
returnes
to
the
earth
as
it
was
,
and
the
spirit
to
God
that
gave
i●…
.
But
in
the
evening
of
the
World
at
that
dreadfull
night
,
after
which
the
Angell
swore
there
should
bee
no
more
day
or
time
here
:
the
soule
is
given
by
God
to
the
bodie
againe
,
and
then
the
marriage
is
consummated
,
and
both
for
ever
fast
coupled
and
wedded
for
better
,
for
worse
,
to
runne
one
everlasting
fortune
,
and
to
participate
either
eternall
joyes
or
torments
together
.
Thus
man
is
brought
to
his
long
home
;
or
as
the
Seventy
and
Saint
Ierome
render
the
Hebrew
,
his
house
of
eternitie
,
and
the
mourners
go
about
the
streets
:
here
is
a
short
reckoning
of
all
mankinde
,
like
to
that
of
the
Psalmist
,
who
alluding
to
the
name
of
the
two
Patriarches
sayth
,
Coll
,
ADAM
ABEL
,
All
men
are
altogether
vanitie
;
so
here
upon
the
foot
of
the
account
in
Bonavent●…res
casting
,
-
1
Straite
,
man
goeth
,
&c.
-
2
Circular
,
mourners
goe
about
.
The
dead
goe
directly
to
their
long
home
,
the
living
fetch
a
compasse
and
round
about
:
the
termini
of
which
their
motions
shall
bee
the
bounds
of
my
discourse
at
this
present
.
Wherein
that
you
may
the
better
discerne
my
passage
from
point
to
point
,
I
will
set
up
sixe
Posts
or
standings
.
-
1
The
Scope
.
-
2
Coherence
.
-
3
Sense
.
-
4
Parts
.
-
5
Doctrine
.
-
6
Use.
The
Scope
will
give
light
to
the
Coherence
,
the
Coherence
to
the
Sense
,
the
Sense
to
the
Parts
,
the
Parts
to
the
Doctrine
,
the
Doctrine
to
the
Use.
Wherefore
I
humbly
entreate
the
assistance
of
Gods
Spirit
,
with
the
intention
of
yours
;
whil'st
in
unfolding
this
rich
peece
of
Arras
,
I
shall
point
with
the
finger
to
.
-
1
The
maine
Scope
.
-
2
The
right
Coherence
.
-
3
The
litterall
Sense
.
-
4
The
naturall
Division
.
-
5
The
generall
Doctrine
.
-
6
The
speciall
application
of
this
parcell
of
holy
Scripture
.
First
the
Scope
.
Although
all
other
Canonicall
bookes
of
this
old
and
new
Testament
were
read
in
the
Church
;
yet
as
Gregorie
Nyssen
acutely
Remember
thy
Creatour
in
the
dayes
of
thy
youth
;
to
enter
speedily
into
a
strict
course
of
holinesse
,
which
will
bring
us
to
eternall
happinesse
,
to
dedicate
to
God
and
his
service
,
the
prime
in
both
senses
,
that
is
the
first
and
best
part
of
our
time
.
For
as
in
a
glasse
of
distilled
water
the
purest
and
thinnest
first
runneth
out
,
and
nothing
but
lees
and
mouther
at
the
last
,
so
it
is
in
our
time
and
age
.
Optima
queque
dies
miseries
mortalibus
●…vi
,
prima
fluit
.
Our
best
dayes
first
runne
,
and
our
worst
at
the
last
:
And
shall
wee
offer
that
indignitie
to
the
Divine
Majestie
,
as
to
offer
him
the
Devills
leavings
?
florem
aetat
is
〈◊〉
consecr●…re
,
faecem
Deo
reservar●…
,
to
consecrate
the
toppe
to
the
Devill
,
and
the
bottome
to
God
;
feed
the
flesh
with
the
flower
,
and
the
spirit
with
the
〈◊〉
▪
serve
the
world
with
our
strength
,
and
our
Creatour
with
ou●…
weaknesse
;
give
up
our
lusty
and
able
members
as
weapons
〈◊〉
s●…nne
,
and
our
feeble
and
weake
to
righteousnesse
.
Will
God
accept
the
blinde
,
and
the
lame
;
the
leane
,
and
the
withered
for
a
sacrifice
?
How
can
we
remember
our
Creatour
in
the
dayes
of
our
age
,
when
our
memorie
and
all
other
faculties
of
the
soule
are
decaied
?
How
shall
wee
beare
Christs
yoake
,
when
the
Grashopper
is
a
burthen
unto
us
?
when
wee
are
not
able
to
beare
our selves
,
but
bow
under
the
sole
waight
of
age
?
What
delight
can
wee
take
in
Gods
service
,
when
care
,
and
feare
,
and
sorrow
,
and
paine
,
and
manifold
infirmities
and
diseases
wholy
possesse
the
heart
,
and
dead
all
the
vitall
motions
and
lively
affections
thereof
?
Old
men
are
a
kinde
of
Antipodes
to
young
men
;
it
is
evening
with
them
,
when
it
is
morning
with
these
;
it
is
Autumne
in
their
bodies
,
when
it
is
Spring
in
these
:
the
Spring
of
the
yeare
to
decrep●…t
old
men
,
is
as
the
Fall
;
Summer
is
Winter
to
them
,
and
Winter
death
;
it
is
no
pleasure
to
them
to
see
the
Almond-tree
flourish
,
which
is
the
Prognosticatour
of
the
Spring
,
or
the
Grashopper
leape
and
sing
,
the
Preludium
of
Summer
;
for
they
now
minde
not
the
Almond-tree
,
but
the
Cypresse
;
nor
thinke
of
the
Grashopper
,
but
of
the
worme
,
because
they
are
far
on
in
their
way
to
their
long
home
,
and
the
mourners
are
already
in
the
streets
,
marshalling
as
it
were
their
troops
,
and
setting
all
in
equipage
for
their
funerall
;
no
dilectable
objects
affect
their
dull
and
dying
sences
,
but
are
rather
grievous
unto
them
,
as
the
Sunne
and
Raine
are
to
old
stumpes
of
trees
,
which
make
them
not
spring
againe
,
but
rot
them
rather
,
and
dispose
them
to
putrifaction
.
And
so
I
have
past
the
first
,
and
am
come
to
the
second
Post
or
standing
.
The
right
Coherence
.
When
they
shall
be
afrayd
of
that
which
is
high
,
and
feare
shall
be
in
the
way
,
and
the
Almod-tree
shall
flourish
,
and
the
Grashoper
shall
bee
a
burthen
,
and
desire
shall
faile
,
because
man
goeth
to
his
long
home
.
If
this
Consequence
be
firme
,
the
Coherence
must
needs
bee
good
;
but
if
this
bee
infirme
and
lame
,
that
must
needes
bee
out
of
joynt
,
let
us
then
consider
of
the
Consequence
.
Surely
Aristotle
seemeth
to
bee
of
another
minde
,
whose
observation
it
is
,
old
men
that
have
their
foot
on
Deaths
threshold
,
●…alunt
libidi●…em
expleri
quam
ex●…gui
,
they
are
so
fa●…re
from
having
no
lust
or
desire
of
pleasures
,
as
being
cloyed
there
with
,
that
they
are
more
insatiable
in
them
then
in
youth
;
the
flesh
in
them
is
like
the
Peacockes
,
quae
●…ctarecrudescit
,
which
after
it
is
sod
,
in
time
will
grow
raw
again
,
so
in
them
after
mortification
by
diseases
and
age
,
it
reviveth
.
Sophocles
the
Heathen
Poet
might
passe
for
a
Saint
in
comparison
of
them
,
for
hee
thanked
God
,
that
in
his
old
age
he
was
free
from
his
most
Imperious
mistris
,
lust
:
these
men
on
the
contrary
,
desire
let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
To
reconcile
the
seeming
difference
betweene
the
miracle
of
humane
wisedome
,
Aristotle
;
and
the
Oracle
of
divine
,
Solomon
,
two
distinctions
may
bee
made
use
of
.
Of
old
Age.
-
1
In
the
entry
,
when
it
is
vigorous
.
-
2
In
the
exit
,
when
it
is
decrepit
,
et
ne
ad
mala
quidem
bona
.
Of
old
Men.
-
1
As
they
ought
to
bee
.
-
2
As
they
are
.
When
Euripides
was
taxed
as
too
great
a
favourer
of
the
female
Sex
,
because
in
all
his
Tragedies
he
brought
in
vertuous
women
,
and
fitted
them
with
good
parts
to
Act
;
whereas
Sophocles
,
and
other
Poets
of
that
Age
,
brought
lewd
and
immodest
women
upon
the
Stage
,
and
put
odious
parts
upon
them
;
hee
made
this
Apologie
for
himselfe
:
others
sayth
hee
,
in
their
Poems
set
forth
women
as
they
are
,
but
I
,
such
as
they
should
be
:
Solomons
words
are
capable
of
a
like
construction
,
desire
fayleth
because
man
goeth
to
his
long
home
:
that
is
,
it
doth
in
the
best
,
and
should
in
all
;
for
what
a
preposterous
thing
were
it
,
for
a
man
that
hath
one
foore
alreadie
in
the
grave
,
and
is
drawing
the
other
after
,
to
desire
to
cut
a
crosse
caper
,
and
dance
the
morrice
?
or
for
him
that
is
neere
his
eternall
Mansion
hou●…e
,
to
hankerby
the
way
,
and
feast
and
revell
it
in
an
Inne
.
Moreover
,
Solomon
here
speaketh
of
a
Barzillai
,
who
hath
no
taste
of
his
meate
,
no
sence
of
delight
;
no
use
,
in
a
manner
,
of
sense
,
to
whom
dainties
are
no
dainties
,
because
hee
cannot
taste
them
;
musicke
is
no
musicke
,
because
hee
cannot
heare
〈◊〉
;
sweet
odours
are
no
sweet
odours
,
because
he
cannot
smell
them
;
precious
stones
are
no
precious
stones
,
because
hee
cannot
vale●…
them
;
the
fairest
beauties
are
no
beauties
,
because
hee
cannot
discerne
them
:
In
a
word
,
hee
speaketh
of
an
old
man
in
whom
all
carnall
lusts
are
either
quite
extinct
,
or
happily
exchanged
into
spirituall
,
or
swallowed
up
with
sorrow
and
feare
of
death
,
and
a
horrible
apprehension
of
judgement
.
And
so
I
come
to
the
third
Stage
,
which
is
the
litterall
sense
and
genuine
interpretation
of
the
words
.
As
in
Origen
his
Hexapla
,
every
word
almost
had
an
Asterisk
,
or
starre
upon
it
;
so
there
needs
a
starre
or
some
other
light
to
be
put
upon
every
word
of
this
Text
,
for
there
is
a
mist
of
obscuritie
upon
each
of
them
,
and
a
man
may
well
misse
his
way
,
if
hee
know
not
exactly
,
who
is
here
the
man
?
what
's
meant
by
his
going
,
or
gate
?
where
is
his
long
home
?
and
whence
are
these
Mourners
?
First
,
whether
man
bee
taken
Collectivè
for
the
whole
kinde
,
or
Species
,
as
the
Logicians
speake
;
or
Distributivè
for
every
long
home
;
for
Philosophie
reprieveth
universall
natures
from
death
,
or
dissolution
:
and
true
it
is
,
though
single
men
every
day
dye
,
yet
mankinde
dieth
not
:
If
man
bee
taken
Distributivè
,
for
all
particular
men
of
what
ranke
or
qualitie
soever
,
wee
shall
have
much
to
doe
to
distinguish
the
men
in
the
former
part
of
the
Text
,
from
the
mourners
in
the
latter
.
If
all
are
attended
with
mourners
to
their
funerall
,
then
mourners
themselves
must
have
mourners
;
and
so
either
the
traine
will
bee
infinite
,
or
the
lag
will
bee
destitute
of
mourners
.
Secondly
,
why
useth
hee
this
phrase
of
going
,
if
it
import
Antiochus
Epiph●…nes
;
some
are
tumbled
downe
into
it
,
as
S.
Parius
,
Melius
,
some
are
dragged
to
it
,
as
Sejanus
?
In
a
word
,
when
death
surprizeth
most
men
,
and
that
in
all
postures
of
the
bodie
;
why
is
dying
here
called
going
?
man
goeth
.
Thirdly
,
where
is
this
long
home
?
in
Heaven
,
or
in
Earth
,
Purgatorie
,
long
home
,
sith
neither
the
bodie
stayes
long
in
the
one
,
nor
the
soule
in
the
other
.
Fourthly
,
whence
are
these
mourners
?
if
they
are
mercenarie
long
home
.
To
dispell
all
this
mist
of
obscuritie
,
and
set
a
light
upon
each
of
the
materiall
words
of
the
Text
,
I
answer
.
To
the
first
Quere
,
that
a
man
is
here
to
be
taken
,
neither
Collective
indefinite
,
or
communiter
;
for
man
in
the
ordinary
course
or
tract
;
for
you
shall
hardly
finde
a
man
that
hath
no
friend
to
drop
a
teare
into
his
Grave
.
As
for
the
last
men
that
shall
stand
upon
the
earth
,
and
shall
bee
alive
at
Christs
comming
;
they
shall
indeed
passe
by
death
properly
,
yet
they
shall
dye
after
a
sort
,
by
passing
from
a
mortall
state
,
to
an
immortall
;
and
if
their
long
home
bee
Heaven
,
they
shall
need
no
mourners
;
if
Hell
,
they
shall
want
none
to
beare
them
companie
,
for
at
Christs
second
comming
all
kindreds
of
the
earth
shall
mourne
before
him
.
I
answer
To
the
second
,
that
going
here
is
not
taken
pro
motu
progressivo
,
To
the
third
,
that
by
long
home
,
according
to
the
Chaldee
Paraphras●…
,
Beth
g●…olemo
,
which
S.
Ierome
renders
domum
aeternitatis
s●…
,
because
from
thence
(
as
Lyra
noteth
)
he
never
returneth
to
live
here
;
or
the
house
of
his
hidden
time
,
to
wit
,
where
hee
lyeth
hid
in
his
Coffin
,
and
no
eye
seeth
him
:
whereunto
holy
Iob
alluding
saith
,
Chap.
14.
10.
Man
dieth
and
●…steth
away
,
and
giveth
up
▪
the
ghost
,
and
where
is
he
?
or
d●…us
mundt
sui
,
(
as
Caietan
will
have
it
)
the
hou●…
of
his
world
,
meaning
the
world
of
the
dead
;
or
domus
seculi
sui
,
the
house
of
his
generation
(
as
Pagnine
,
Montanus
and
Tremelius
well
expresse
it
)
the
place
where
all
meete
who
lived
together
,
the
randevouze
of
all
our
deceased
friends
,
allies
and
kindred
even
as
farre
as
Adam
:
this
home
may
bee
called
a
long
home
,
in
comparison
of
our
short
homes
from
which
we
remove
daylie
,
these
houses
we
change
at
pleasure
,
that
we
cannot
;
there
our
flesh
,
or
our
bones
,
or
at
least
our
ashes
or
dust
shall
bee
kept
in
some
place
of
the
earth
or
sea
,
till
the
Heavens
shall
bee
no
more
▪
Iob
14.
12.
I
answer
To
the
fourth
,
that
by
mourners
are
here
meant
all
that
attend
the
corpses
to
the
funerall
,
whether
they
mourne
in
truth
,
or
for
fashion
;
and
they
are
sayd
here
to
goe
about
the
streets
,
either
for
the
reason
alleaged
by
Bonaventure
,
quia
predolore
quiescere
nequiunt
,
because
they
cannot
rest
for
hearts
griefe
and
sorrow
,
or
they
goe
about
the
streets
to
call
company
to
the
funerall
;
or
because
they
fetch
their
compasse
,
that
they
might
make
a
more
solemne
procession
to
the
Church
,
or
Sepulchre
.
Among
the
Romans
,
the
friends
of
the
deceased
hyred
certaine
women
whom
they
called
preficas
,
to
lament
over
their
dead
:
for
the
most
part
among
the
Iewes
this
sad
taske
was
put
upon
widowes
,
or
they
tooke
it
upon
themselves
,
as
the
words
of
the
Prophet
imply
,
and
there
were
no
widowes
to
make
lamentation
;
and
of
the
Evangelist
also
,
Acts
9.
39.
and
the
widowes
stood
by
weeping
for
Dorcas
;
and
indeed
widowes
are
very
proper
for
this
imployment
:
When
a
Pot
of
water
is
full
to
the
brimme
,
a
little
motion
makes
it
runne
over
.
Widowes
,
that
are
widowes
indeed
,
and
have
lost
in
their
Husbands
all
the
joy
and
comfort
of
their
life
,
have
their
eyes
brimme
full
of
teares
,
and
therefore
most
easily
they
overflow
,
viduae
optime
deflent
viduas
,
Widowes
are
the
fittest
to
bemoane
widowes
;
and
what
is
the
body
viod
of
the
soul
,
but
a
widow
deprived
of
her
loving
mate
?
these
widowes
went
about
the
streets
weeping
and
howling
,
to
awake
the
living
out
of
their
dead
sleepe
of
securitie
,
and
to
ring
in
their
eares
that
lesson
of
the
Prophet
;
all
flesh
is
grasse
,
and
the
glorie
of
it
as
the
flower
of
the
field
.
As
in
a
great
Clock
,
when
the
Index
pointeth
to
the
houre
,
the
wheeles
move
,
the
Clocke
strikes
,
and
there
is
a
great
noy●…e
,
till
the
plummets
or
weights
touch
the
earth
,
so
sayth
Filius
Fabri
in
his
same
,
when
M●…re
mortuum
.
And
so
I
come
to
the
fourth
Stage
.
The
naturall
division
of
the
Text.
There
are
but
three
things
appertaining
to
man
here
.
-
1.
Life
.
-
2
Death
.
-
3.
Buriall
.
And
see
they
are
all
three
in
the
Text.
-
1.
Man
goeth
,
there
is
his
life
.
-
2.
To
his
long
home
,
there
is
his
Death
.
-
3.
And
the
Mourners
goe
about
the
streetes
,
there
is
his
buriall
described
by
pariphrasis
.
And
so
I
am
upon
the
fift
stage
.
The
Doctrine
,
Mans
life
is
a
voyage
,
his
death
the
terme
or
period
of
this
The
dayes
of
the
yeares
of
my
pilgrimage
are
130.
yeares
;
And
by
David
,
Psal.
119.
54.
Thy
statutes
have
beene
my
songs
in
the
house
of
my
pilgrimage
;
and
wee
are
all
pilgrims
and
strangers
1
Pet.
2.
11.
and
our
fathers
were
no
better
;
Psal.
39.
10.
I
am
a
stranger
,
and
sojourner
,
as
all
my
fathers
were
,
Vita
est
via
,
&
omnes
Christianus
viator
,
Our
life
is
a
way
,
and
every
man
living
in
this
world
a
passenger
.
A
direct
motion
,
and
that
continuate
,
and
uninterrupted
from
the
cradle
to
the
coffin
,
from
the
wombe
to
the
tombe
,
is
the
way
of
all
flesh
,
a
way
in
which
children
walk
,
before
they
can
goe
;
and
old
men
crawle
,
when
they
cannot
now
goe
;
Infants
who
never
had
the
use
of
their
limbes
,
and
impotent
old
who
have
lost
them
,
yet
runne
this
race
,
wherein
though
some
make
a
longer
line
,
and
others
a
shorter
,
yet
all
finish
their
course
:
a
strange
race
,
wherein
though
a
man
stand
still
or
sleepe
,
yet
hee
advanceth
forward
,
and
gaineth
ground
;
and
he
goeth
so
much
the
faster
,
by
how
much
he
is
the
weaker
,
for
the
lesse
vigorous
,
the
more
speedily
he
tends
to
his
long
and
last
home
:
the
houre-glasse
is
running
,
whether
the
Preacher
proceeds
,
or
makes
a
pawse
;
and
the
shippe
is
sayling
whither
it
is
bound
,
when
wee
sleepe
in
our
cabbine
:
so
whether
wee
wake
or
sleepe
,
moove
or
rest
,
be
busie
or
idle
,
minde
it
,
or
mind
it
not
,
we
walke
on
toward
our
long
home
.
That
which
Saint
Paul
spake
in
a
morall
,
or
divine
sence
,
Seneca
Wee
dye
daily
,
for
every
day
,
nay
every
houre
,
we
lose
some
part
of
our
life
;
as
our
yeares
increase
,
so
our
time
decreaseth
;
for
the
more
yeares
,
moneths
,
dayes
,
or
houres
that
we
have
lived
,
the
lesse
we
have
to
live
:
the
glasse
is
running
,
not
only
when
the
last
sand
drops
out
,
but
all
the
while
:
so
wee
are
expiring
and
dying
,
from
the
running
of
the
first
sand
in
the
houre-glasse
of
our
life
,
to
the
last
,
from
the
moment
we
receive
breath
,
to
the
moment
that
we
breath
out
our
last
gaspe
.
Thus
the
man
in
my
text
goeth
,
or
rather
runneth
still
in
his
naturall
course
,
that
is
,
every
man
,
for
the
word
in
the
originall
is
Adam
,
in
whom
wee
all
die
,
who
is
so
tarmed
from
Adama
,
the
earth
,
not
that
more
solid
part
of
the
earth
,
but
the
brittlest
of
all
,
red
earth
,
sand
,
or
dust
,
Pulvis
es
in
pulverem
ivis
,
Of
dust
thou
art
made
,
and
dust
shall
be
made
of
thee
.
Now
if
there
be
any
living
upon
earth
,
who
hath
none
of
this
earth
in
him
,
let
him
balke
the
way
of
all
flesh
;
but
if
the
earth
be
an
ingredient
,
nay
,
a
predominant
in
his
composition
,
then
assure
himselfe
his
resolution
shal
be
into
it
,
for
the
Dust
will
return
to
the
earth
as
it
was
,
ver.
7.
Plato
conceived
the
celestiall
bodyes
to
be
made
,
as
it
were
,
of
the
flower
and
purest
of
the
elements
,
but
the
sub
luna●…ie
,
and
terrestriall
of
the
bran
and
lees
.
(
Beloved
)
we
are
made
of
dregs
,
and
his
long
home
.
But
as
there
is
a
naturall
body
,
and
a
spirituall
body
;
an
earthly
Adam
,
and
a
heavenly
;
so
there
is
a
naturall
course
of
man
,
of
which
I
have
finished
my
discourse
;
and
a
spirituall
,
of
which
I
am
yet
to
begin
:
As
the
naturall
life
,
so
the
Christian
is
a
progresse
in
which
we
ought
not
to
stay
,
but
to
advance
,
still
proceeding
from
grace
to
grace
,
and
vertue
to
vertue
;
If
we
ever
looke
to
shine
as
the
Sun
in
the
kingdome
of
the
Father
,
we
must
not
be
like
Ioshua
his
Sunne
that
stood
still
;
or
Hezekia's
that
went
backe
ten
degrees
;
but
like
Davids
,
which
like
a
gyant
runnes
his
course
,
and
never
ceaseth
;
I
need
not
direct
any
man
in
his
naturall
course
from
life
to
death
,
every
man
knowes
it
,
and
whether
hee
knowes
it
or
no
,
he
shall
accomplish
it
,
the
spirituall
course
is
more
considerable
,
which
is
itinerarium
ad
Deum
,
a
Journall
to
eternitie
,
a
progresse
from
earth
to
heaven
;
this
progresse
a
man
begins
at
his
regeneration
,
and
in
part
endeth
in
his
dissolution
by
Death
,
but
wholly
and
fully
after
his
Resurrection
;
the
way
here
is
Christ
;
the
viaticum
the
blessed
Sacraments
;
the
light
the
Scriptures
;
the
guides
,
the
ministers
of
the
Word
;
the
theeves
that
lie
in
waite
to
rob
us
of
our
spirituall
treasure
,
the
divells
;
our
convoy
the
Angels
;
our
stages
severall
vertues
and
degrees
of
perfection
,
the
Citie
to
which
we
bend
our
course
,
Ierusalem
that
is
above
,
wherein
are
many
Mansions
,
or
eternall
houses
.
And
thus
as
before
the
old
man
,
so
now
the
new
man
goeth
to
his
long
and
eternal
home
,
without
any
resting
place
betweene
,
at
which
all
the
ordinary
sort
▪
of
the
Romanists
must
bait
,
though
little
for
their
ease
,
cooling
or
refreshing
,
for
it
is
in
a
hot-house
;
nay
,
a
house
all
on
fire
;
nay
all
of
fire
,
and
that
as
hot
as
hell
;
I
meane
Purgatory
,
wherewith
if
Solomon
had
beene
acquainted
,
hee
would
have
changed
this
motto
of
mortalitie
,
and
not
have
said
,
man
goeth
to
his
eternall
home
;
but
to
his
purging
bath
,
and
the
Friers
goe
about
the
streetes
singing
Masses
and
Dirges
for
his
soule
;
assuredly
if
the
soules
of
those
that
die
under
the
Gospell
need
a
sacrifice
to
deliver
them
from
the
torment
of
a
temporarie
hell
,
or
Purgatorie
fire
,
the
soules
of
them
that
died
under
the
Law
much
more
needed
it
;
why
then
did
Moses
appoint
none
for
them
?
why
did
none
of
the
inspired
Prophets
pray
for
the
release
of
their
soules
?
Solomon
if
there
had
beene
such
a
stop
in
the
mid-way
,
would
have
made
a
pawse
in
his
speech
,
and
not
said
im-immediately
man
goeth
In
domum
eternitatis
suae
,
into
his
everlasting
home
,
as
the
Seventie
,
and
the
vulgar
Latine
,
(
which
no
Papist
upon
paine
of
a
curse
,
can
reject
,
)
render
the
Hebrew
Beth
gnolomo
.
Purgatorie
is
no
such
home
;
therefore
Gregorie
of
Neocesarea
,
and
Cyprian
so
expound
this
Text
,
that
they
quite
leave
out
this
immaginarie
fire
kindled
in
the
paper
walls
of
Purgatorie
.
Gregorie
saith
,
the
good
man
marcheth
out
joyfully
towards
his
eternall
If
there
be
a
Purgatorie
for
Soules
after
this
life
,
why
not
for
bodyes
also
which
need
as
much
pu●…ging
as
soules
?
if
such
a
place
be
to
be
found
,
wee
are
certainely
like
to
heare
of
it
from
Philosophie
or
Divinitie
,
and
may
discover
it
either
in
the
mappe
of
the
World
,
or
in
the
type
of
Heaven
,
the
holy
Scripture
.
Nature
gives
us
no
notice
of
any
such
place
;
in
Scripture
wee
finde
indeed
a
laver
of
our
regeneration
,
or
in
the
blood
of
our
Redemption
,
for
so
wee
reade
I
Iohn
1.
7.
The
blood
of
Iesus
Christ
cleanseth
,
or
purgeth
us
from
all
finnes
;
if
from
all
sinnes
,
then
none
are
left
to
bee
burned
out
with
Purgatorie
fire
.
The
Philosophers
indeed
describe
a
fire
in
the
night
,
which
they
call
ignis
fatuus
;
or
the
fooles
fire
,
because
it
leads
fooles
out
of
their
way
,
whereby
they
often
fall
into
bogges
,
or
theeves
hands
;
is
not
this
Romish
Purgatorie
,
that
ignis
fatuus
,
that
leades
fooles
in
the
night
of
errour
out
of
their
right
way
,
whereby
they
truly
fall
into
theeves
hands
?
I
meane
the
Monkes
and
Friers
,
Priests
,
and
Jesuits
,
who
though
they
can
purge
neither
the
bodies
,
nor
the
souls
of
the
deceased
,
yet
they
can
the
purses
of
the
living
,
by
these
fire-works
of
their
witte
.
But
I
list
not
to
dwell
any
longer
in
Purgatorie
,
because
there
is
no
such
reall
place
,
either
in
the
world
,
or
out
of
it
.
I
am
now
come
,
though
long
first
,
to
mans
long
home
,
which
cannot
be
described
in
a
short
time
,
and
therefore
I
leape
into
my
last
stage
,
which
as
you
may
remember
was
;
The
Application
of
the
Text
to
this
sad
occasion
.
As
a
contrary
long
Lete
,
and
now
entering
into
his
long
home
.
Touching
the
Mourners
I
cannot
but
take
notice
of
their
number
and
qualitie
;
the
number
is
great
we
see
,
yet
wee
see
not
all
who
yet
are
the
truest
Mourners
,
pouring
out
their
soules
to
God
with
teares
in
their
private
closets
.
Illa
dolet
verè
,
quae
sine
teste
dolet
.
Her
portion
of
sorrow
like
Benjamins
,
is
five
times
more
then
any
others
whose
losse
of
a
Husband
,
and
such
a
Husband
is
invaluable
.
Secondly
,
the
qualitie
of
the
Mourners
is
not
slightly
to
be
passed
by
,
debetur
iis
religiosa
mora
;
for
,
not
only
great
store
of
the
Gentrie
and
Commons
,
but
some
also
of
the
Nobilitie
,
the
chiefe
Officers
of
the
Crowne
,
and
Peeres
of
the
Realme
;
not
Religion
only
and
learning
,
but
Honour
and
Justice
also
hath
put
on
Blackes
for
him
,
thereby
testifying
to
all
men
their
joynt-respect
to
him
,
and
misse
of
him
.
And
if
any
prompted
by
Iudas
shall
object
against
this
Solemnitie
,
and
prolixe
ceremonie
ut
quid
perditio
ista
?
To
what
serves
this
waste
?
might
not
the
money
have
been
better
expended
in
charitable
almes
,
to
the
reliefe
of
very
many
poore
.
I
answer
in
the
words
of
our
Saviour
,
Haec
oportet
facere
,
&
illa
non
omittere
;
Those
workes
of
charitie
they
spake
of
,
ought
to
be
done
:
and
these
of
decent
Rites
and
ceremonies
not
to
be
left
undone
:
the
rule
of
the
Apostle
,
Let
all
things
be
done
decently
and
in
order
,
is
a
warrant
as
well
for
the
due
Exequies
of
the
dead
as
Obsequies
of
the
living
:
if
all
things
must
be
done
decently
,
and
in
order
,
in
the
State
and
Common-wealth
,
much
more
in
the
Church
,
whose
embleme
is
,
Acies
ordinata
,
an
Armie
marshalled
in
excellent
order
,
with
Banners
displayed
;
and
if
all
things
in
the
Church
must
bee
so
carried
then
Funeralls
as
well
as
Nuptialls
,
Burials
as
well
as
Christnings
;
and
if
so
,
then
ought
they
to
bee
celebrated
not
after
the
preposterous
manner
of
some
in
the
night
as
workes
of
darknesse
:
but
in
the
day
as
works
of
Pietie
,
in
honour
of
them
who
have
received
the
inheritance
of
Saints
in
light
,
not
penuriously
and
basely
,
but
nobly
and
liberally
;
where
the
quality
of
the
dead
requireth
it
,
and
the
estate
will
beare
it
.
Howbeit
I
confesse
,
that
as
Magnificence
is
alwayes
a
vertue
,
so
prodigalitie
is
a
vice
;
and
one
of
those
master-vices
which
hath
gotten
a
great
head
in
this
Kingdome
,
and
a
Garland
upon
it
.
Yet
to
doe
the
dead
right
,
though
luxurie
bee
guiltie
of
the
death
of
many
:
yet
the
dead
are
no
way
guiltie
of
this
superfluirie
,
they
neither
order
it
,
nor
are
sensible
of
it
;
neither
is
the
prodigalitie
(
under
the
weightie
burden
whereof
the
Land
groaneth
)
so
much
seene
in
blacke
clothes
,
as
in
Silkes
and
Velvets
,
cloth
of
Gold
and
Tissue
;
not
in
Jeat
as
in
Pearle
,
and
precious
stones
;
not
in
building
Marble
Sepulchres
for
the
dead
,
as
Marble
houses
for
the
living
;
not
in
armorie
,
as
in
luxurie
;
not
in
pendants
,
as
in
attendants
;
not
in
Funeralls
,
as
in
Nuptials
,
Maskes
and
Pageants
,
Court
entertainments
,
and
Citie
feasts
,
at
which
if
Vitellius
or
Apicius
were
bidden
,
they
would
condemne
themselves
for
too
much
frugalitie
.
What
Seneca
spake
of
time
,
solius
temporis
prodigi
sumus
,
cujus
unius
honesta
est
avaritia
,
wee
are
lavish
of
our
time
,
of
which
covetousnesse
is
onely
commendable
;
we
may
invert
,
and
with
truth
confesse
,
we
are
frugall
for
the
most
part
in
those
things
(
I
meane
the
service
of
the
living
God
,
and
offices
of
pietie
to
the
dead
)
wherein
not
only
bounty
,
but
magnificence
also
is
most
commendable
.
If
any
bee
otherwayes
minded
,
and
repine
and
grudge
at
this
last
honour
to
the
dead
,
and
comfort
to
the
living
;
I
shall
use
no
other
reproofe
of
him
at
this
present
,
then
a
like
to
that
of
Constantine
recorded
in
Eusebius
Goe
to
Acesias
who
art
so
precise
,
and
holdest
none
worthy
to
keepe
pace
with
thee
,
fac
scalam
,
&
ascende
solus
in
coelum
Make
a
ladder
,
and
climbe
up
alone
upon
it
to
heaven
:
so
let
these
men
make
them
a
Bere
like
the
new-found
Chariots
in
the
Low-countreyes
,
that
runne
of
themselves
without
a
driver
,
and
let
them
be
carried
alone
in
it
to
their
long
home
;
Let
no
Mourners
follow
them
,
nor
eye
pittie
them
,
or
shed
teare
for
them
.
Nec
enim
lex
justior
ulla
est
.
But
let
them
who
have
lived
in
credit
die
in
honour
;
let
them
who
in
their
life
time
did
many
good
offices
to
the
dead
,
after
they
are
dead
receive
the
like
offices
from
the
living
.
Out
of
which
number
,
envie
it selfe
cannot
exempt
our
deceased
brother
.
Of
whose
naturall
parts
perfected
by
Art
and
learning
,
and
his
Morrall
much
improved
by
grace
.
I
shall
say
nothing
by
way
of
amplification
but
this
,
that
nothing
can
bee
sayd
of
them
by
way
of
amplification
.
All
rhe●…oricall
exaggeration
will
prove
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
diminution
of
them
.
In
summe
,
he
was
a
most
provident
housholder
,
loving
Husband
,
indulgent
Father
,
kinde
Landlord
,
and
liberall
Patron
.
So
kinde
a
Landlord
,
that
when
his
Tennants
were
behinde
with
him
,
hee
was
so
farre
from
suing
them
,
or
putting
them
to
trouble
to
extort
his
due
from
them
;
that
instead
of
receiving
from
them
,
hee
lent
great
summes
unto
them
;
by
the
good
employment
whereof
they
were
enabled
to
recover
themselves
and
pay
him
.
So
liberall
a
Patron
hee
was
,
that
hee
not
onely
freely
bestowed
all
the
Benefices
that
fell
in
his
gift
,
but
was
also
at
all
the
charge
of
institution
,
induction
,
composition
,
first-fruits
,
and
whatsoever
burthen
fell
upon
the
Incumbent
:
Such
patterns
of
Patrons
,
wee
may
rather
wish
then
hope
for
after
him
;
what
shall
I
need
to
adde
more
concerning
him
,
whose
birth
was
illustrious
,
his
education
liberall
,
his
Patromonie
great
,
his
Matches
sutable
,
his
life
exemplarie
,
and
his
death
cōfortable
?
Single
vertues
wee
meet
with
in
many
,
but
such
combinations
as
were
in
him
,
such
affabilitie
in
such
gravitie
,
such
humilitie
in
such
eminencie
,
such
patience
in
such
tryalls
,
such
temperance
and
moderation
in
such
abundance
,
as
we
have
just
cause
to
blesse
God
for
in
him
,
so
we
have
great
cause
to
pray
for
in
others
of
his
Ranke
.
In
his
tender
yeares
hee
was
set
as
a
choyce
Plant
in
the
famous
Nurserie
of
good
learning
and
Religion
,
the
Universitie
of
Oxford
,
where
living
as
a
Commoner
in
Corpus
Christi
Colledge
,
under
the
care
and
tuition
of
Doctor
Sebastian
Wenfield
;
hee
very
much
thrived
and
grew
above
his
equalls
both
in
grace
and
in
knowledge
,
gaining
to
himselfe
as
much
love
,
as
learning
.
After
hee
was
removed
from
thence
,
hee
fell
into
very
great
troubles
,
as
well
before
as
after
the
death
of
his
Father
,
but
the
Lord
delivered
him
out
of
all
:
These
crosses
and
afflictions
served
but
as
Files
to
brighten
those
gifts
and
graces
in
him
,
which
shined
afterwards
most
brightly
in
his
moresetled
estate
,
and
eminent
employments
,
being
chosen
Deputie
Lievetenant
in
Wiltshire
;
Commissioner
in
three
Shires
,
Foure
times
High-Sheriffe
,
and
often
knight
for
the
Shire
in
Parliament
;
in
all
which
places
of
important
negotiations
and
great
trust
,
hee
so
carried
himselfe
,
that
all
men
might
see
in
all
his
actions
,
hee
had
a
speciall
eye
to
the
Motto
in
his
Escouchion
,
Ieay
bonne
cause
,
for
with
Mary
hee
alwayes
chose
the
good
part
,
and
stood
up
for
the
truth
,
which
hee
confirmed
with
his
last
breath
.
You
have
heard
what
hee
was
in
publicke
,
but
what
was
hee
in
private
?
wee
have
seene
him
in
the
Sunne
,
how
demeaned
hee
himselfe
in
the
shade
?
True
,
Religion
is
like
the
precious
stone
Garamantites
,
which
casteth
no
great
lustre
outwardly
,
but
semper
intus
habeat
aur●…as
g●…ttus
:
but
wee
may
discerne
as
it
were
golden
drops
within
.
Three
of
these
after
I
have
presented
to
your
view
,
I
will
then
set
free
your
patience
,
and
give
your
sorrow
full
scope
to
vent
it selfe
in
teares
.
The
first
of
these
was
tendernes
of
conscience
,
which
is
one
of
the
most
infallible
tokens
and
markes
of
the
Child
of
God
;
so
tender
was
hee
,
that
he
would
undertake
no
businesse
before
hee
was
fully
perswaded
of
the
lawfulnesse
thereof
,
both
by
cleare
texts
of
Scripture
,
and
the
approbation
of
most
learned
and
conscientious
Divines
;
hee
made
scruple
,
not
onely
of
committing
the
least
knowne
sinne
,
but
of
imbarking
into
any
action
which
was
questionable
among
those
that
love
the
truth
in
sinceritie
.
And
therefore
,
although
God
blessed
him
with
great
wealth
,
and
store
of
coyne
,
yet
hee
never
put
it
to
Usurie
or
Interest
thereby
to
increase
it
,
for
he
held
the
tolleration
of
the
Law
in
this
Kingdome
to
bee
no
sufficient
warrant
for
any
violation
of
the
divine
Law
,
the
distinctions
lately
coyned
,
of
toothlesse
and
biting
Usurie
hee
no
way
allowed
,
judging
truly
,
that
all
Usurie
according
to
the
Hebrew
Etymologie
,
is
biting
,
and
hath
not
onely
teeth
,
but
Adders
teeth
envenomed
;
for
all
Usurie
if
it
bi●…e
not
our
Brother
as
per
accidens
sometimes
it
may
not
,
yet
it
bi●…eth
the
conscience
of
all
such
who
have
any
remorse
of
sinne
.
The
second
aurea
gutta
was
Christian
compassion
,
whereby
he
tooke
to
heart
the
afflictions
of
Ioseph
,
and
miserie
of
Lazarus
,
whose
sores
hee
cured
with
the
most
precious
balsamum
hee
could
buy
for
his
money
.
What
Plinie
writeth
(
lib.
●…2
.
c.
8.
Attalus
usus
est
Thynni
recentiores
adipe
ad
ul●…era
)
on
the
Fish
in
Latine
Thynnus
,
that
it
is
a
soveraign
remedie
against
many
diseases
,
and
cureth
all
kinde
of
ulcers
,
was
truly
verified
in
him
;
for
hee
furnished
himselfe
with
the
best
cordialls
and
the
rarest
medicinall
receipts
;
and
when
hee
heard
of
any
poore
,
sicke
,
or
hurt
;
hee
not
onely
sent
them
money
,
but
Bezar
,
and
balsamum
,
thinking
nothing
could
cost
him
too
deare
,
whereby
he
might
save
the
life
,
or
recover
the
health
of
the
poorest
member
of
Christ
Jesus
.
In
the
yeares
of
dearth
and
sicknesse
,
he
sent
provision
to
all
the
Parishes
about
him
,
and
thrice
a
weeke
relieved
a
hundred
atleast
at
his
gate
:
neither
did
his
compassion
dye
with
him
,
for
in
his
Will
and
Testament
confirmed
by
him
the
day
before
his
death
,
hee
bequeathed
divers
Legacies
to
the
poore
,
whereof
these
following
came
to
my
notice
.
To
Saint
Margarets
in
Westminster
,
10.
pound
.
To
Kempsford
,
60.
pound
.
To
Cosley
,
60.
pound
.
To
Froome
,
and
the
Woodlands
,
100.
pound
.
To
Warmester
,
100.
pound
.
To
Deverill
,
and
Mounten
,
100.
pound
.
The
last
aurea
gutta
which
I
shall
present
to
your
view
at
this
time
,
was
his
fervencie
of
zeale
for
the
truth
of
the
Gospell
;
in
all
the
Benefices
which
hee
bestowed
,
hee
tooke
speciall
care
to
make
choice
of
men
sound
in
the
Faith
,
no
way
warping
either
to
Popish
superstition
,
or
〈◊〉
seperation
:
as
he
made
greatest
accompt
of
those
Ministers
of
the
Gospell
,
who
were
serve●…
i●…
spirit
,
zealous
for
the
truth
;
so
hee
hated
none
more
then
〈◊〉
,
and
luke-warme
Laodica●…
:
he
●…eldome
spake
of
any
Romanist
without
expressing
a
great
dete●…tation
of
their
idolatrie
,
and
superstition
:
the
night
before
he
changed
this
life
for
a
better
,
after
an
humble
confe●…ion
of
his
sinnes
ingenerall
,
and
a
particular
〈◊〉
of
the
Articles
of
his
beliefe
,
in
which
hee
had
lived
,
and
now
was
resolved
to
die
,
he
added
,
I
renounce
all
Popish
superstition
,
all
mans
merits
,
trusting
only
upon
the
merits
of
the
Death
and
passion
of
my
Saviour
;
and
whosoever
trusteth
on
any
other
,
shall
finde
when
hee
is
dying
,
if
not
before
,
that
hee
leaneth
upon
broken
reedes
.
Here
after
the
benediction
of
his
Wife
and
Children
,
being
required
by
me
to
ease
his
mind
,
and
declare
if
any
thing
lay
heavie
upon
his
conscience
;
he
answered
,
nothing
he
thanked
God
;
yet
like
an
obedient
child
of
his
Mother
,
the
Church
of
England
,
both
heartily
desired
,
and
received
her
absolution
:
and
now
professing
that
hee
was
most
willing
to
leave
the
world
;
he
besought
all
to
pray
for
him
;
and
himselfe
prayed
most
●…ervenely
;
that
God
would
enable
him
patiently
to
abide
his
good
will
and
pleasure
,
and
to
goe
through
this
last
and
greatest
worke
of
faith
and
patience
:
and
the
pangs
of
Death
●…oone
after
comming
upon
him
,
he
fixed
his
eyes
on
Heaven
from
whence
came
his
helpe
,
and
to
the
last
gaspe
,
lifted
up
his
hand
,
as
it
were
,
to
lay
hold
on
that
Crowne
of
righteousnesse
,
which
Christ
reacheth
out
to
all
his
children
,
who
hold
out
the
good
fight
of
Faith
to
the
end
,
and
conquer
in
the
end
;
Which
crowne
of
righteousnesse
,
the
Lord
who
hath
purchased
with
his
blood
,
after
we
have
finished
likewise
our
courses
,
of
his
infinite
bountie
bestow
upon
us
all
.
Cui
,
&c.
FINIS
.
TEMPVS
PVTATIONIS
.
And
thou
shalt
goe
to
thy
Fathers
in
peace
,
thou
shalt
bee
buried
in
a
good
old
Age.
IT
was
the
manner
of
the
Egyptians
and
Greekes
to
embalme
the
dead
bodies
of
great
Personages
,
and
anoynt
them
all
over
with
Honey
,
which
kept
them
a
long
time
from
corrupting
and
putrifying
in
their
Sepulchres
.
Thus
the
Macedonians
preserved
the
Corpes
of
Alexander
(
as
some
Historians
report
)
above
a
hundred
yeares
from
rotting
in
his
Coffine
.
But
Gemistus
Phleton
being
to
performe
a
like
Rite
to
Ages●…laus
,
for
want
of
Honey
layd
his
Corpes
in
Waxe
made
of
Honey-combes
.
I
am
sor●…e
I
am
at
this
time
to
give
the
Motto
to
this
Embleme
.
A
Person
of
qualitie
,
a
Person
of
wealth
,
a
Person
of
noble
birth
,
a
Person
of
Honour
,
a
Person
of
fame
and
renowne
,
whose
soule
is
alreadie
bound
up
in
the
bundle
of
life
,
is
now
to
hee
brought
with
Honour
to
his
long
home
;
and
though
not
his
Bodie
,
yet
his
name
to
bee
embalmed
,
and
preserved
as
it
were
in
honey
,
in
the
sweet
Commemoration
of
his
Vertues
:
and
the
first
Standard-bearer
of
Religion
under
his
Majestie
,
and
the
great
Master
of
these
sacred
Rites
and
Ceremonies
was
designed
to
doe
this
office
,
and
hee
richly
provided
for
it
;
of
whom
I
may
truely
say
as
Homer
of
Nestor
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cujus
ex
ore
melle
dulcior
flueb●…t
oratio
.
But
si●…h
it
hath
pleased
the
Divine
Providence
,
whose
footsteps
are
not
knowne
,
to
take
away
for
a
time
the
use
of
his
feete
,
who
should
at
this
time
have
stood
on
this
holy
Mount
.
Bounden
dutie
and
service
hath
layd
upon
mee
Genistus
Phletons
taske
;
and
I
am
constrained
as
hee
was
in-apia
mellis
cera
mortuum
circùm
linere
,
to
use
Waxe
for
want
of
Honey
,
and
vulgar
oyle
in
stead
of
precious
balme
:
my
best
Apology
is
,
that
I
prayed
heartily
with
Moses
,
that
God
would
send
the
message
(
I
am
to
deliver
)
by
him
by
whom
hee
should
send
:
But
hee
will
make
choice
of
his
owne
instrumen●…s
,
and
sometimes
of
set
purpose
hee
will
make
use
of
the
weake
and
ignoble
,
the
more
to
shew
his
power
through
the
infirmitie
,
and
glorie
through
the
ignoblenesse
of
the
meanes
.
The
Walls
of
Iericho
shall
fall
with
a
noyse
onely
,
and
this
noyse
shall
not
bee
the
shrill
and
sweet
sound
of
silver
Trumpets
,
but
the
harsh
and
hollow
sound
of
Rams
hornes
;
and
even
from
this
disappointing
of
the
chiefe
Actour
in
this
mournfull
Scene
,
and
taking
a
Novice
in
his
roome
,
you
may
gather
this
flower
as
it
were
by
the
way
,
and
strew
it
with
others
upon
the
Hearse
,
that
wee
cannot
resolve
,
or
certainly
build
upon
any
thing
in
this
World
;
we
are
sure
of
nothing
,
not
so
much
as
of
the
Tombe
wee
shall
bee
layd
in
,
not
of
our
winding-sheet
,
not
of
our
grave-clothes
,
not
of
our
Mourners
,
not
of
our
Preacher
:
Wee
are
not
sure
of
our
Tombe-stone
,
for
when
Ioseph
of
Arimathea
hewed
out
a
Tombe-stone
out
of
the
Rocke
,
hee
intended
it
for
himselfe
;
yet
was
hee
not
layd
there
,
but
our
Saviour
in
it
:
We
are
not
sure
of
our
grave
,
cloathes
,
and
winding-sheet
;
for
Heliogobalus
the
Emperour
provided
himselfe
of
rich
furniture
in
this
kinde
;
and
moreover
,
in
case
he
should
come
to
a
violent
end
,
or
be
forced
to
make
away
himselfe
,
hee
kept
by
him
golden
fetters
,
and
silken
ropes
;
and
made
a
Bath
of
Rose-water
to
drowne
himselfe
in
,
yet
none
of
all
these
were
made
use
of
at
his
miserable
death
an
dignominious
burial
in
a
laystall
.
Nay
,
a
man
is
not
sure
that
his
s●…nne
shall
cover
his
flesh
,
for
Zisca
his
skin
was
plucked
off
after
his
death
,
and
a
Drumme
made
of
it
.
Lastly
,
a
excessive
speech
of
Saint
Ierome
,
abasing
himselfe
in
I
may
adde
,
〈◊〉
〈◊〉
,
&
eruditionis
ves●…igia
,
ego
cinis
&
velissima
pars
luti
;
&
scintilla
dum
vertor
,
satis
habeo
si
splendorem
illius
imbecillitas
occulorum
meorum
ferre
possit
.
comparison
of
Roffinus
will
prove
defective
,
in
expressing
the
difference
betweene
him
whom
you
heare
,
and
whom
you
should
heare
.
I
shall
thinke
my selfe
happie
if
I
can
but
tread
in
any
of
his
steps
,
or
imprint
,
but
one
of
his
notes
in
your
heart
.
Which
that
I
may
doe
the
better
,
I
have
borrowed
his
characters
,
I
meane
the
words
of
that
Text
which
he
chose
,
as
best
befitting
this
occasion
,
wherein
we
see
that
performed
to
one
of
the
sonnes
of
Abraham
,
which
was
long
agoe
promised
to
the
Father
of
the
faithfull
,
that
he
should
goe
to
his
Fathers
in
peace
,
and
bee
buried
in
a
good
old
age
.
The
hand
of
a
dead
man
stroaking
the
part
,
cures
the
Tympanie
,
and
certainly
the
consideration
of
death
,
is
a
present
meanes
to
cure
the
swelling
of
pride
in
any
;
for
in
this
l●…fe
many
things
Austin
,
Survey
mens
graves
,
and
tell
mee
then
who
is
beautifull
,
and
who
is
deformed
:
all
there
have
hollow
eyes
,
flat
noses
,
and
gastly
lookes
;
Nireus
and
Thersites
cannot
bee
there
distinguished
:
tell
mee
who
is
rich
,
and
who
is
poore
;
all
there
weare
the
same
weede
,
their
winding-sheete
:
Tell
mee
,
who
is
noble
,
and
who
base
and
ignoble
,
the
wormes
claime
kindred
of
all
:
tell
mee
,
who
is
well
housed
,
and
who
ill
;
all
there
are
bestowed
in
darke
and
dankish
roomes
under
ground
.
If
this
will
not
satisfie
you
,
take
a
sive
and
sift
the
dust
and
ashes
of
all
men
,
and
shew
me
which
is
which
.
I
grant
there
is
some
difference
in
dust
:
there
is
powder
of
Diamonds
,
there
is
gold
dust
,
and
brasse
pinne-dust
,
and
saw-dust
,
and
common
dust
;
the
powder
of
Diamonds
resembles
the
remaines
of
Princes
;
gold
dust
,
the
remaines
of
Noble-men
;
pinne-dust
,
the
remaines
of
the
Tradesman
;
saw-dust
,
the
remaines
of
the
day-labourer
,
and
common
dust
,
the
remaines
of
the
vulgar
,
which
have
no
qualitie
or
profession
to
distinguish
them
;
yet
all
is
but
dust
.
At
a
game
of
Chesse
,
wee
see
Kings
and
Queenes
,
and
Bishops
,
and
Knights
upon
the
board
,
and
they
have
their
severall
walkes
,
and
contest
one
with
the
other
in
points
of
State
and
honour
:
but
when
the
game
is
done
all
together
with
the
Pawnes
are
shuffled
in
one
bagge
;
in
like
manner
in
this
life
men
appeare
in
different
garbes
,
and
take
divers
courses
,
some
are
Kings
,
some
are
Officers
,
some
Bishops
,
some
Knights
,
some
of
other
rankes
and
orders
.
But
when
this
life
like
a
game
is
done
,
which
is
sometimes
sooner
,
sometimes
later
,
all
are
shuffled
together
with
the
many
or
vulgar
sort
of
people
,
and
lye
in
darknesse
and
obscuritie
till
the
last
man
is
borne
upon
the
earth
,
but
after
that
Erunt
ipsis
quoque
fata
sepulchres
.
the
Grave
which
hath
swallowed
up
all
the
sonnes
of
Adam
,
shall
be
swallowed
up
it selfe
into
victorie
.
Till
then
wee
shall
all
goe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
our
severall
ranke
and
order
,
take
our
last
walke
,
the
way
of
all
flesh
;
and
it
is
happy
if
wee
goe
it
as
Abraham
did
here
in
peace
,
and
a
speciall
blessing
,
if
we
be
gathered
as
hee
was
to
his
Fathers
in
the
Autmne
of
a
good
old
age
.
In
which
words
we
have
two
Acts
of
a
Tragedie
,
the
former
acted
upon
his
stage
,
thou
shalt
goe
to
thy
fathers
,
the
latter
under
the
scaffold
,
and
bee
buried
in
a
good
old
age
.
None
die
better
then
they
,
who
have
life
in
their
hope
:
and
none
live
better
then
they
,
who
have
death
in
their
mind
and
thought
;
especially
if
it
be
in
the
time
of
their
health
,
and
bloome
of
their
beautie
,
and
pride
of
their
youth
,
and
top
of
their
earthly
happinesse
.
For
this
cause
Ioseph
of
Arimathea
,
is
supposed
by
many
,
to
have
set
his
Sepulchre
in
his
Garden
,
as
it
were
to
sawce
his
sweetest
pleasures
,
with
the
sad
thoughts
of
his
Funerall
:
and
Iohn
surnamed
the
Almoner
began
his
Sepulchre
,
on
the
day
he
was
Confecrated
Patriarke
of
Alexandria
:
and
it
was
the
manner
of
the
ancient
Emperours
at
their
Coronation
feast
,
to
have
severall
sorts
of
Marble
shewed
them
,
to
the
end
,
that
they
might
choose
one
of
them
for
their
Tombe-stone
;
and
agreeable
hereunto
the
interlinearie
glosse
yeeldeth
a
reason
why
God
commanded
that
the
oyle
where
with
the
Kings
were
annoynted
,
should
bee
compounded
with
Cinonion
,
and
other
spices
,
quod
sit
cinericii
coloris
,
because
it
is
of
the
colour
of
Ashes
,
or
rather
such
mold
as
is
digged
out
of
Graves
,
to
put
them
in
mind
that
very
day
in
which
they
were
made
gods
upon
earth
,
that
they
should
die
like
men
.
In
which
regard
wee
have
great
cause
to
blesse
the
providence
of
our
heavenly
Father
,
who
in
the
midst
of
our
Mariage
feasts
,
and
many
occasions
of
mirth
and
joy
,
presents
us
with
such
sad
spectacles
,
as
here
we
see
;
to
the
end
we
should
not
exceed
in
our
mirth
,
or
too
farre
set
our
heart
upon
the
pleasures
and
comforts
of
this
life
,
which
like
sticks
under
a
pot
after
a
blaze
fall
suddenly
into
ashes
.
Let
us
learne
from
all
the
changes
and
chances
of
this
mortall
life
,
not
to
sing
a
requiem
to
our
soules
here
,
with
the
foole
in
the
Gospell
,
because
wee
have
wealth
laid
up
for
us
,
for
many
yeares
,
for
if
our
riches
take
not
their
wings
,
and
flye
away
from
us
,
wee
shall
bee
taken
away
from
them
,
we
shall
be
arrested
by
Gods
Bayliffe
,
Death
,
and
then
wee
must
goe
.
But
thou
shalt
goe
.
Our
observations
from
this
Scripture
ariseth
from
two
springs
-
1.
The
manner
.
-
2.
The
matter
.
The
former
divides
it selfe
into
two
Rivelets
,
the
latter
into
three
:
In
the
former
,
to
wit
,
the
manner
I
observe
,
-
1.
That
these
words
were
spoken
to
Abraham
in
a
Dreame
,
(
when
the
Sunne
was
going
downe
a
heavie
sleepe
fell
upon
him
.
)
-
2.
That
they
were
spoken
by
way
of
Gracious
promise
.
In
the
latter
,
to
wit
,
the
matter
I
observe
three
blessings
bestowed
upon
Abraham
.
-
1.
A
comfortable
death
,
Thou
shalt
goe
in
peace
.
-
2.
An
honourable
buriall
,
and
bee
buried
with
thy
Fathers
.
-
3.
A
seasonable
time
for
both
,
in
a
good
old
age
.
First
,
of
the
manner
;
When
the
Sunne
was
setting
,
a
dead
sleepe
and
dreadfull
darknesse
fell
upon
Abraham
,
and
God
shewed
him
in
a
dreame
,
the
miserie
and
thraldome
of
his
posteritie
in
Egypt
:
Know
of
a
suretie
,
that
thy
seed
shall
be
a
stranger
in
a
land
that
is
not
theirs
,
and
shall
serve
them
,
and
they
shall
afflict
them
400.
yeares
,
vers.
13.
and
lest
at
the
sight
hereof
his
heart
should
utterly
have
failed
him
,
and
his
bowels
dried
up
within
him
like
a
pot-sheard
;
God
cleareth
the
skie
which
was
clowded
with
a
smoake
of
a
fiery
furnace
,
ver.
17.
and
cheareth
his
heart
,
reviving
him
with
a
promise
of
safetie
,
and
peace
for
himselfe
,
and
of
deliverance
of
his
posteritie
also
out
of
their
grievous
servitude
,
after
a
certaine
period
of
yeares
allotted
for
the
promise
of
the
growth
and
ripenesse
of
the
Amorites
sinnes
.
For
dreames
in
generall
,
the
great
Secretarie
of
Nature
discovereth
full
feast
in
the
day
,
so
it
is
a
light
banquet
in
the
night
;
for
better
thoughts
,
and
phantasies
in
the
day
,
beget
better
dreames
in
the
night
:
as
the
brighter
colours
in
the
Window
,
when
the
Sunne
shineth
cast
clearer
species
intentionales
,
or
reflections
from
them
on
the
Wall
.
God
is
with
his
children
,
as
well
in
the
night
,
as
in
the
day
,
and
he
imparts
his
counsells
,
and
discloseth
his
secrets
,
as
well
by
dreames
in
the
one
,
as
by
visions
in
the
other
.
That
prophesie
of
Ioel
,
I
will
poure
out
my
spirit
upon
all
flesh
,
and
your
young
men
shall
see
visions
,
and
your
old
men
shall
dreame
dreames
,
though
it
were
fulfilled
in
the
day
of
Penticost
,
(
as
Saint
Peter
instructeth
us
)
yet
ought
it
not
to
be
restrained
to
that
day
,
or
the
Apostles
time
only
.
For
it
hath
been
verified
in
all
after-ages
,
and
holdeth
still
for
profitable
,
and
comfortable
irradiations
of
Gods
Spirit
upon
the
soule
,
by
day
and
night
,
though
not
for
supernaturall
and
propheticall
revelations
,
or
not
so
frequent
:
Dreames
therefore
as
they
are
not
with
the
Easterne
people
superstitiously
to
be
observed
;
so
neither
are
they
utterly
to
be
neglected
,
as
idle
and
vaine
nocturnall
phantasies
;
The
Poet
could
say
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iupiter
sends
Dreames
,
and
Aristotle
dreamed
not
,
when
hee
wrote
his
exact
discourse
of
Divination
by
dreames
;
nor
Artemidorus
judgement
of
Dreames
,
for
the
experience
of
all
times
proveth
,
that
the
Dreames
of
many
men
,
especially
a
little
before
their
death
,
have
been
very
considerable
:
When
the
Windowes
of
the
senses
are
shut
,
the
soule
hath
best
leisure
to
looke
into
her selfe
:
and
after
sicknesse
hath
battered
downe
the
walls
of
the
darke
prison
of
the
body
,
in
which
she
was
close
kept
,
more
light
breakes
in
upon
her
,
and
she
seeth
farther
off
then
she
could
before
;
and
this
is
the
meaning
of
the
Platonicks
,
in
that
their
Apophthegme
,
anima
promonet
in
morte
,
The
soule
lookes
out
,
as
it
were
,
neere
death
:
For
this
particular
in
my
Text
,
God
is
gracious
to
many
of
his
children
now
adayes
by
Dreames
,
or
otherwayes
to
give
them
notice
of
their
departure
hence
.
To
some
he
maketh
knowne
the
yeare
,
to
some
the
moneth
,
to
some
the
very
day
and
houre
,
when
they
shall
goe
the
way
of
all
flesh
.
And
as
here
he
fore-shewed
Abraham
his
departure
from
hence
per
viam
lacteum
,
by
the
milkie
way
,
as
it
were
,
that
is
by
a
sweet
and
pleasant
passage
of
a
naturall
death
in
the
autumn
of
his
life
:
so
also
in
a
Dreame
he
represented
to
Saint
Polycarpe
,
and
Saint
Cyprian
,
their
passage
per
viam
sanguineam
,
The
bloody
way
of
martyrdome
.
Policarp
not
many
moneths
before
hee
was
sacrificed
for
a
whole
burnt-offering
to
God
,
dreamed
that
his
set
his
house
in
order
;
and
the
Clerke
answered
him
in
his
dreame
,
that
his
petition
was
granted
;
and
so
it
fell
out
accordingly
,
that
that
day
twelve
moneth
(
after
he
had
this
Dreame
)
this
Saint
of
God
closing
first
his
owne
eyes
,
lost
his
head
on
earth
,
but
received
a
glorious
crowne
of
martyrdome
in
heaven
.
The
second
thing
I
observed
in
the
manner
was
,
that
these
words
were
uttered
by
way
of
promise
to
Abraham
,
whence
Calvin
rightly
inferreth
,
that
Abrahams
long
life
,
was
a
favour
of
God
unto
him
,
not
the
purchase
of
his
owne
merits
,
much
lesse
the
fruit
of
his
owne
care
,
for
although
speaking
in
ordinè
ad
secundas
causas
,
a
man
may
be
said
by
the
observation
of
physick
rules
,
to
prolong
his
dayes
upon
earth
,
as
Galen
did
,
who
was
otherwayes
a
man
of
a
very
crazie
body
,
and
could
not
in
all
likelyhood
have
held
out
halfe
so
long
:
yet
if
wee
speake
simply
and
absolutely
;
it
is
certaine
,
that
as
no
man
can
by
his
care
adde
a
cubite
to
his
stature
,
nor
an
houre
to
his
life
,
beyond
the
period
set
by
God
before
all
time
;
for
my
times
are
in
thy
hands
,
saith
David
,
and
our
dayes
are
Iob
,
the
number
of
our
moneths
is
with
thee
;
thou
hast
appointed
man
his
bounds
,
which
hee
cannot
passe
.
Job
14.
5.
and
7.
1.
Is
there
not
an
appointed
time
to
man
,
are
not
his
dayes
,
as
the
dayes
of
a
hireling
?
The
Almond
tree
groweth
not
upon
the
head
of
any
,
without
dew
from
heaven
;
here
it
grew
and
bloomed
in
a
seasonable
time
.
If
life
be
a
blessing
,
long
life
is
a
greater
blessing
;
especially
if
it
be
crowned
with
a
happy
death
;
for
the
last
Act
maketh
our
life
a
Comedie
,
or
a
Tragedie
;
and
as
the
evening
proves
the
day
,
so
a
mans
estate
at
his
death
,
and
after
over-rules
the
verdict
of
his
life
.
Dicique
beatus
,
Ante
obitum
nemo
supremaque
funera
debet
.
and
so
I
fall
into
the
road
of
my
Text
,
and
begin
to
treate
of
the
peaceable
end
of
those
who
die
in
the
faith
,
and
lie
in
the
bosome
of
Abraham
.
Goe
to
thy
fathers
in
peace
.
There
is
a
great
difference
about
the
interpretation
of
this
phrase
,
Ibis
ad
patres
,
and
the
reason
of
the
difference
is
,
the
difficultie
which
insueth
upon
every
interpretation
:
For
if
we
referre
these
words
to
the
body
of
Abraham
,
and
the
buriall
thereof
in
the
Sepulchres
of
his
Fathers
;
this
Exposition
complieth
not
with
the
truth
of
the
storie
;
for
none
but
Sarah
lay
in
this
cave
,
Abrahams
Fathers
were
else-where
bestowed
.
If
we
referre
them
to
the
soule
of
Abraham
,
and
illustrate
them
with
this
glosse
,
Thou
shalt
goe
in
thy
soule
,
to
the
glerious
troupe
of
thy
Ancestours
;
a
question
then
will
grow
,
what
that
place
is
whether
his
Fathers
went
before
him
,
is
it
Heaven
?
but
some
of
Abrahams
Fathers
were
Idolatours
,
and
we
have
no
warrant
to
place
any
Idolatour
there
.
Is
it
Hell
?
thither
no
man
goes
in
peace
,
neither
did
ever
yet
any
Jew
,
or
Christian
so
rubbe
his
forehead
,
or
rather
arme
it
with
brasse
;
as
to
affirme
that
the
soule
of
Abraham
in
whom
all
generations
of
the
earth
were
blessed
was
in
Hell
:
shall
wee
then
send
him
to
the
Rabbins
Limbus
,
or
the
Popish
Purgatorie
,
or
the
auncient
Fathers
occulta
who
stood
for
offices
,
and
the
day
of
the
election
,
while
the
voyces
were
in
calculation
,
expected
in
a
white
gowne
,
whether
they
were
chosen
or
not
.
Saint
Austine
,
also
is
very
expresse
for
these
hidden
Cells
;
from
the
death
of
a
man
till
the
last
resurrection
,
the
soules
are
bestowed
in
hidden
receptacles
,
as
every
soule
is
worthy
either
rest
or
paine
.
To
dispell
this
mist
which
hath
caused
many
to
misse
their
way
,
first
by
the
light
of
the
Scripture
,
I
will
cleare
the
Point
in
question
,
and
then
interpret
the
phrase
.
First
then
for
the
soules
of
the
faithfulls
flight
after
shee
is
free
from
this
clog
of
flesh
;
I
answer
,
that
it
is
straight
to
Heaven
to
the
assembly
of
the
first
borne
there
,
and
the
spirits
of
just
men
made
perfect
:
for
of
Enoch
who
was
translated
,
that
he
might
walke
with
God
,
and
of
Elias
,
who
was
carried
up
into
Heaven
in
a
fierie
Chariot
;
there
is
little
doubt
can
bee
made
;
and
lesse
of
Abraham
,
to
whose
bosome
in
Heaven
Lazarus
was
carried
:
and
least
of
all
on
the
Theife
,
to
whom
Christ
promised
on
the
Crosse
,
this
day
thou
shalt
bee
with
mee
in
Paradise
.
Why
should
Saint
Paul
so
earnestly
desire
to
bee
dissolved
and
to
bee
with
Christ
;
if
after
his
dissolution
till
the
day
of
judgement
,
hee
should
not
come
neare
him
nor
see
his
face
?
Why
should
all
godly
Christians
bee
so
willing
to
bee
absent
from
the
bodie
,
that
they
might
bee
present
with
the
Lord
,
if
after
they
were
absent
from
the
bodie
they
should
not
come
into
the
Lords
presence
?
who
dare
question
that
which
the
Apostle
so
expresly
and
so
confidently
delivers
,
wee
know
that
if
the
house
of
our
earthly
tabernacle
bee
dissolved
,
wee
have
an
eternall
in
the
Heavens
.
As
for
the
phrase
thou
shalt
go
to
thy
Fathers
,
it
is
but
an
elegant
circumlocution
of
the
period
of
our
life
;
a
quaver
upon
the
close
thereof
,
for
the
meaning
is
,
thou
shalt
dye
,
or
go
the
way
of
all
flesh
,
Quo
pius
●…neas
quo
dives
Tullus
&
Ancus
.
whether
all
thy
Fathers
went
before
thee
,
good
and
bad
,
rich
and
poore
;
for
Deaths
sickle
like
the
Italian
Captaines
sword
,
which
could
not
distinguish
betweene
a
Guelf
and
Gibelive
,
slaies
all
,
and
makes
a
prey
of
all
.
The
righteous
soule
must
for
a
time
be
divorced
from
the
body
as
well
as
the
foule
of
the
wicked
,
and
in
the
graves
the
Wormes
claime
kindred
of
the
elect
,
as
well
as
of
the
reprobate
:
the
consideration
whereof
,
put
the
Preacher
into
a
passion
,
how
doth
the
righteous
man
dye
as
well
as
the
wicked
?
as
it
is
said
of
Abraham
,
that
hee
is
gathered
to
his
Fathers
;
so
it
is
sayd
also
of
Ishmael
and
may
bee
of
the
wickedest
man
that
breathes
.
And
herein
the
language
of
Canaan
,
and
the
language
of
Ashdod
,
doe
not
much
differ
:
for
what
the
Romans
meane
by
that
their
phrase
,
abijt
ad
plures
,
hee
is
gone
to
the
many
.
The
Hebrewes
in
a
sanctified
phrase
expresse
by
abijt
ad
patres
,
hee
is
gone
to
his
Fathers
,
or
gathered
to
his
people
,
where
of
some
interpreters
give
this
acute
reason
.
It
cannot
bee
sayd
of
us
here
whilest
wee
live
,
that
wee
are
gathered
to
our
owne
people
in
a
spirituall
sense
,
because
here
good
and
bad
are
gathered
together
,
Elect
and
Reprobate
so
journe
together
,
all
are
as
it
were
joynt
Comminers
upon
the
earth
,
the
Citie
of
God
,
and
the
Citie
of
the
World
sayle
in
the
same
shippe
to
the
Haven
of
death
.
The
Draw-net
of
the
Gospell
catcheth
sweet
and
stinking
fish
,
in
Gods
field
,
Tares
grow
with
Wheat
,
in
his
floare
,
there
is
much
Chaffe
with
good
graine
.
But
after
death
,
God
taketh
his
Fanne
in
his
hand
,
and
purgeth
his
Floare
.
After
wee
depart
hence
,
God
placeth
and
sorteth
his
Children
by
themselves
,
and
the
Children
of
the
World
and
the
wicked
are
by
themselves
;
and
so
every
man
is
exactly
gathered
to
his
owne
people
;
every
starre
is
set
in
his
owne
constellation
,
every
graine
is
put
in
his
owne
heape
,
every
person
and
family
is
joyned
to
his
owne
tribe
,
wee
all
passe
by
the
same
gate
of
death
,
but
presently
after
wee
are
out
of
it
;
some
take
the
right
hand
,
and
are
ranked
with
sheepe
;
others
,
the
left
hand
,
and
are
ranked
among
his
goates
.
We
are
all
like
Plate
worne
out
of
fashion
,
and
wee
must
all
bee
altered
,
and
therefore
of
necessitie
must
bee
melted
,
that
is
dissolved
by
death
;
but
after
wee
have
runne
in
the
fire
of
the
judgement
of
God
,
of
that
which
was
pure
mettall
God
will
make
Vessells
of
honour
,
but
of
the
drossie
and
alcumie
stuffe
,
that
is
the
prophane
or
impure
person
or
hypocrite
vessells
of
dishonour
;
and
these
shall
shine
like
the
sunne
in
the
Firmament
,
those
shall
gloe
like
coales
in
the
fire
of
hell
for
ever
more
.
By
this
it
should
seeme
may
some
object
,
that
the
righteous
have
no
prerogative
in
death
above
the
wicked
,
but
onely
after
death
;
and
consequently
that
God
promised
Abraham
no
blessing
in
these
words
,
thou
shalt
goe
to
thy
fathers
;
it
had
beene
rather
a
singular
favour
to
have
kept
him
out
of
the
common
tracke
with
Enoch
,
and
have
translated
him
,
that
hee
might
not
see
death
:
this
objection
is
answered
in
the
next
words
.
In
peace
,
it
is
no
speciall
blessing
or
favour
to
bring
us
to
our
fathers
by
death
,
for
statutum
est
omnibus
hominibus
semel
mori
,
the
Statute
provideth
sufficiently
to
send
us
to
the
place
where
wee
were
borne
,
but
to
send
us
thither
in
peace
,
is
a
singular
favour
which
God
vouchsafeth
his
deare
Children
,
especially
in
such
a
peace
as
Abraham
went
in
,
wherein
a
three-fold
peace
concurred
.
-
1
Peace
of
esta●…
.
-
2
Peace
of
bodie
.
-
3
Peace
of
conscience
.
First
thou
shalt
goe
to
thy
fathers
in
peace
,
that
is
in
a
peaceable
time
,
or
the
dayes
of
peace
;
the
stormes
I
foreshewed
thee
hanging
over
thy
Posteritie
,
shall
not
fall
in
thy
time
,
but
thou
shalt
dye
in
a
blessed
calme
;
thy
house
being
set
in
order
,
and
thy
friends
about
thee
,
thy
children
shall
close
thine
eyes
,
and
they
whom
thou
broughtest
into
the
World
,
shall
carry
thee
with
honour
out
of
the
World
.
Secondly
,
thou
shalt
goe
to
thy
fathers
in
peace
,
that
is
,
thou
shalt
have
an
easie
and
a
quiet
passe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
shall
bee
no
great
strugling
at
thy
departure
,
but
a
kinde
parting
of
soule
and
bodie
;
thy
soule
shall
earnestly
desire
to
returne
to
the
Father
of
spirits
;
and
though
thy
bodie
shall
contend
in
courtesie
to
stay
it
a
while
,
yet
it
shall
without
much
adoe
yeeld
:
thou
shalt
like
a
ripe
Apple
fall
from
the
Tree
without
plucking
,
or
a
violent
blast
of
Winde
,
thou
shalt
goe
out
of
thy selfe
as
a
golden
Taper
when
the
waxe
is
spent
,
and
thou
shalt
leave
a
sweet
smell
,
a
good
name
like
a
precious
perfume
after
thee
.
Thirdly
thou
shalt
goe
to
thy
fathers
in
peace
;
that
is
in
peace
of
conscience
,
and
peace
with
God
,
which
passeth
all
understanding
;
thou
shalt
have
no
trouble
in
thy
minde
at
the
houre
of
death
,
no
terrours
of
conscience
,
no
fearefull
conflict
with
despaire
,
no
dangerous
assault
of
Sathan
,
no
flashes
of
hell
fire
,
all
thy
sinnes
shall
bee
blowne
away
like
a
cloud
,
and
the
beames
of
Gods
countenance
shall
shine
brightly
upon
thee
,
and
dry
up
all
thy
teares
,
non
sic
impij
,
non
sic
,
it
shall
not
bee
so
with
the
wicked
,
it
shall
not
bee
so
with
no
peace
to
the
wicked
sayth
my
God
,
neither
in
life
nor
death
;
but
as
a
ruffe
sea
is
ruffest
of
all
,
and
most
foaming
and
raging
of
all
at
the
shore
;
so
the
life
of
a
wicked
man
is
alwaies
unquiet
,
but
most
troublesome
at
all
neare
the
end
,
If
hee
die
not
in
some
garboyle
,
as
Sylla
;
or
in
the
act
of
uncleannes
with
Iohn
the
Twelfe
;
or
voyding
his
entralls
with
Arrius
;
or
rending
his
bowells
with
Iulian
;
or
falling
upon
his
own
sword
,
with
Nero
;
or
rayling
and
raging
,
with
Latomus
;
if
hee
bee
not
punished
in
bodie
with
some
violent
●…it
of
sicknesse
,
or
unsufferable
pang
of
torment
,
yet
hee
goeth
not
to
his
fathers
in
peace
;
for
there
is
sent
a
hue
and
cry
after
him
to
apprehend
him
,
and
lay
him
in
chaines
of
darknesse
till
the
generall
Assises
at
the
dreadfull
day
of
Doome
,
when
hee
shall
not
bee
●…ound
of
God
in
peace
,
but
in
wrath
,
and
reading
in
the
looke
of
the
●…udge
of
quick
and
dead
his
dreadfull
sentence
;
hee
shall
cry
to
the
hills
to
fall
upon
him
,
and
to
the
mountaines
to
cover
him
from
the
presence
of
God
,
and
wrath
of
the
Lambe
.
And
thou
shalt
bee
buried
in
a
good
old
age
.
Although
the
heathen
Philosophers
〈◊〉
little
accompt
of
little
passe
by
it
whether
my
carkasse
putrifie
above
the
earth
,
or
on
it
;
and
the
Poet
seemes
to
bee
of
his
minde
,
whose
strong
line
it
was
C●…lo
〈◊〉
qui
●…on
habet
〈◊〉
,
which
was
Pompeys
case
;
and
had
like
to
have
beene
Alexander●…
,
Templum
Dei
,
amember
of
Christ
,
and
Temple
of
God
.
If
charitie
commands
thee
to
cover
the
naked
,
sayth
Saint
Ambrose
,
how
much
more
to
burie
the
dead
?
when
a
friend
is
taking
a
long
journey
,
it
is
civilitie
for
his
friends
to
bring
him
on
part
of
the
way
;
when
our
friends
are
departed
and
now
going
to
their
grave
,
they
are
taking
their
last
journey
,
from
which
they
shall
never
returne
till
time
shall
be
no
more
;
and
can
wee
doe
lesse
then
by
accompaning
the
Corpes
to
the
grave
,
bring
them
as
it
were
part
on
their
way
,
and
shed
some
few
teares
for
them
,
whom
wee
shall
see
no
more
with
mortall
eyes
?
The
Prophet
calleth
the
grave
Miscabin
,
a
sleeping
chamber
,
or
resting
place
;
and
when
wee
read
Scriptures
to
them
that
are
departing
,
and
give
them
godly
instructions
to
dye
,
wee
light
them
as
it
were
to
their
bed
;
and
when
wee
send
a
deserved
testimonie
after
them
,
wee
perfume
the
roome
.
Indeed
if
our
bodies
(
which
like
garments
wee
cast
off
at
our
death
)
were
never
to
bee
worne
againe
,
wee
need
little
care
where
they
were
throwne
,
or
what
became
of
them
;
but
seeing
they
must
serve
us
againe
,
their
fashion
being
onely
altered
,
it
is
fit
wee
carefully
lay
them
up
in
deaths
Wardrobe
the
grave
:
though
a
man
after
hee
have
lost
the
jewell
,
doth
lesse
set
by
the
casket
,
yet
hee
who
loves
much
,
and
highly
esteemeth
of
the
soule
of
his
friend
,
as
Alexander
did
of
Homer
,
cannot
but
make
some
reckoning
of
the
Deske
or
Cabinet
in
which
it
alwaies
lay
;
wee
have
a
care
of
placing
the
picture
of
our
friend
,
and
should
wee
not
much
more
of
bestowing
his
bodie
?
If
buriall
were
nothing
to
the
dead
,
God
would
never
have
threatned
Coniah
that
the
buriall
of
an
Asse
;
nor
the
Psalmist
so
quavered
upon
this
dolefull
note
,
dederunt
cadaver
servorum
tuorum
coeli
volucribus
,
O
God
the
heathen
are
come
into
thine
inheritance
,
thy
holy
Temple
have
they
defiled
,
and
made
Ierusalem
an
heape
of
stones
,
the
dead
bodies
of
thy
servants
have
they
given
to
the
fowles
of
Heaven
.
But
thou
shalt
bee
buried
in
a
good
old
age
.
Procopius
observeth
it
in
Miriam
,
Aaron
,
and
Moses
,
that
as
they
exceeded
one
the
other
in
holinesse
,
so
in
dayes
;
for
Aaron
out
lived
Miriam
,
and
Moses
,
Aaron
:
long
life
is
a
crowne
,
when
it
is
found
in
the
wayes
of
righteousnesse
,
cum
senectute
bona
:
and
albeit
it
is
almost
the
burthen
of
every
mans
song
,
that
age
is
a
burthen
,
and
a
perpetuall
disease
,
or
rather
a
continuall
tract
of
diseases
,
and
a
sequence
of
maladies
;
yet
none
for
ought
I
see
goeth
about
to
lay
downe
this
burthen
,
or
to
bee
cured
of
this
disease
;
even
they
who
most
eloquently
declaime
upon
the
vanitie
,
and
exclaime
against
the
miseries
of
this
life
,
and
wish
a
thousand
times
that
they
were
dead
,
would
bee
loath
to
bee
taken
at
their
word
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greeke
signifieth
praemi●…m
a
reward
,
as
well
as
senectum
old
age
,
and
doubtlesse
old
age
in
generall
is
so
to
be
accompted
;
for
it
is
reckoned
among
the
blessings
which
God
bestowed
upon
Iob
,
Isaac
,
David
,
and
〈◊〉
,
who
are
all
sayd
to
have
dyed
in
a
good
old
age
,
or
full
of
dayes
,
riches
,
and
honour
.
For
howsoever
to
some
men
in
some
case
,
contraction
of
their
dayes
hath
proved
an
aduantage
,
by
abridging
their
present
,
and
preventing
their
future
sorrowes
;
as
it
was
to
good
King
Iosiah
,
who
was
timely
taken
away
,
that
he
might
not
see
the
evill
which
after
his
death
fell
upon
his
people
,
and
to
Saint
Austine
,
who
died
immediatly
before
Hippo
was
taken
.
Yet
length
of
dayes
ordinarily
is
a
blessing
,
Dossid
.
in
vit
.
Exod.
20.
12.
Psal.
55.
23.
The
bloud-thirstie
and
de
ceitful
man
shall
not
live
out
halfe
his
dayes
.
1
Sam.
2.
31.
and
promised
to
such
as
obey
their
Parents
;
honour
thy
father
and
thy
mother
,
that
thy
dayes
may
bee
long
▪
as
on
the
contrary
,
shortning
the
dayes
of
life
is
threatned
by
the
Psalmist
as
a
curse
to
the
blood-thirstie
and
deceitfull
man
;
and
Ely
tooke
it
for
such
,
when
Samuel
from
God
told
him
there
should
not
bee
an
old
man
in
his
familie
.
Howsoever
if
old
age
be
not
perpetually
and
simply
a
blessing
in
it selfe
,
yet
as
it
is
here
qualified
with
bona
,
I
am
sure
it
is
.
The
Almond-tree
is
beautifull
of
it selfe
,
how
much
more
when
it
is
hung
with
jewells
and
precious
stones
,
as
Xerxes
his
Platinas
was
,
and
crowned
with
health
,
riches
,
honour
,
and
the
comfort
of
a
good
conscience
.
These
make
old
age
such
a
burthen
,
as
bladders
are
to
him
that
swimmeth
which
beare
him
up
;
or
feathers
to
a
bird
,
which
though
they
have
some
weight
,
yet
by
them
she
raiseth
her selfe
up
and
flyeth
.
By
this
time
you
expect
I
know
the
application
of
this
Scripture
,
but
it
is
made
alreadie
,
not
in
word
,
but
in
deed
;
not
by
mee
,
but
by
him
whose
emptie
Casket
wee
behold
with
teares
;
yet
rejoycing
that
God
hath
taken
out
the
jewell
to
adorne
his
Spouse
the
triumphant
Church
in
Heaven
.
He
is
alreadie
gone
in
soule
to
his
Fathers
,
and
is
now
going
in
bodie
to
them
to
be
buried
in
their
teares
the
fluentest
rhetoricke
in
a
Funerall
speech
;
if
I
had
better
known
this
honourable
Personage
,
I
could
have
spoken
more
in
his
praise
,
yet
no
more
then
the
Citie
and
Countrey
will
prove
to
bee
true
,
by
the
misse
of
him
.
Desider
antur
reliqua
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
FINIS
.
10
PAEAN
.
OR
,
CHRISTS
TRIUMPH
OVER
DEATH
.
A
FVNER
ALL
SERMON
Preached
at
Lambeth
.
August
3.
1639.
SERMON
XLIII
.
1
COR.
15.
55.
O
Death
,
where
is
thy
sting
?
O
grave
,
where
is
thy
victorie
?
IFeare
lest
some
here
present
,
that
are
of
a
more
melting
disposition
,
stung
with
the
sense
of
their
present
losse
,
and
overcome
with
griefe
and
sorrow
for
it
,
may
frame
an
answer
with
a
deep
sigh
to
the
interrogations
in
my
Text
saying
,
here
is
Deaths
sting
,
here
is
the
Graves
victorie
:
here
is
Deaths
sting
,
for
it
hath
stung
him
to
death
,
who
was
the
stay
of
my
comfort
and
joy
of
my
life
:
here
is
the
Graves
victorie
,
for
it
holdeth
the
corpse
of
my
dearest
friend
captive
,
and
close
prisoner
in
his
Coffin
.
If
any
thus
troubled
in
mind
,
heare
mee
this
day
,
let
them
stop
the
flood-gate
of
their
teares
,
and
lengthen
their
patience
but
to
an
houre
,
and
by
Gods
assistance
in
the
explication
,
and
application
of
this
parcell
of
Scripture
,
I
●…ll
make
it
appeare
to
them
,
that
their
friend
is
not
dead
,
but
sleepeth
,
and
that
death
hath
not
swallowed
up
him
,
but
he
hath
swallowed
up
death
into
victorie
;
and
that
already
in
soule
hee
insulteth
over
Death
in
the
words
of
my
Text
,
O
Death
where
is
thy
sting
?
and
shall
hereafter
in
body
,
when
this
corruptible
,
shall
put
on
incorruption
,
insult
in
like
manner
over
the
grave
,
saying
,
O
grave
where
is
thy
victorie
?
This
sentence
is
like
a
Ring
of
gold
enameled
,
or
cloth
of
Tissue
imbrothered
,
or
a
peece
of
rich
plate
curiously
wrought
and
eng●…aven
,
materiam
su●…abit
op●…
,
the
workmanship
seemes
to
goe
beyond
,
or
at
least
equall
the
mettall
for
this
sentence
consisteth
of
three
figures
at
least
.
First
,
an
Apostrophe
which
by
a
kind
of
miracle
of
art
giveth
life
to
dead
things
,
and
eares
to
the
deale
,
like
to
that
,
O
earth
,
earth
,
earth
,
heart
the
voyce
of
the
Lord
.
Secondly
,
an
insultation
like
to
that
in
the
Prophet
Esay
;
Where
are
the
gods
of
Hamar
,
and
the
gods
of
Arphad
,
or
the
gods
of
the
Citie
of
Sepharvaim
.
Thirdly
,
a
double
Metaphor
,
the
former
taken
from
a
Serpent
,
Bee
,
Waspe
,
or
Hornet
:
the
latter
taken
from
a
Conquerour
:
for
Death
is
here
compared
to
a
Bee
,
Waspe
,
Hornet
,
or
Serpent
without
a
sting
:
the
Grave
to
a
Conquerour
that
hath
lost
his
bootie
,
or
prisoner
,
O
Death
,
&c.
Such
Drawne-workes
wrought
about
with
divers
colours
of
Art
,
we
find
often
in
the
Sacred
context
,
especially
in
the
Prophecies
of
the
old
Testament
,
and
the
Epistles
of
Saint
Paul
in
the
new
.
If
we
looke
up
to
the
heavens
,
we
finde
in
some
part
of
the
skie
single
starres
by
themselves
;
in
others
a
Constellation
or
conjunction
of
many
starres
:
so
in
some
passages
of
holy
Writ
you
may
observe
one
figure
or
trope
,
as
namely
a
membrum
Or
similiter
cadens
,
as
,
I
was
hungry
and
you
gave
mee
meate
;
I
was
thirsty
,
and
yee
grave
me
drinke
;
I
was
naked
,
and
you
clothed
me
;
I
was
sicke
,
and
in
prison
,
and
you
visited
mee
;
or
an
Allegorie
,
as
Where
the
body
is
,
there
the
Eagles
will
bee
gathered
;
or
an
Apostrophe
,
as
,
Heare
O
heavens
,
and
hearken
,
O
earth
;
or
an
exclamation
,
O●…
that
they
were
wise
,
then
they
would
understand
this
!
Oh
that
my
people
would
have
hearkened
to
my
voyce
,
and
that
Israel
would
have
walked
in
my
wayes
!
In
other
passages
,
a
conjunction
and
combination
of
many
figures
,
and
ornaments
of
speech
,
as
in
that
Text
of
the
Prophet
Ieremie
,
Is
there
no
balme
in
Gilead
,
no
physitian
there
?
Why
then
is
not
the
health
of
my
people
restord
?
In
which
one
verse
you
O
that
thou
knewest
in
this
thy
day
,
the
things
that
belong
to
thy
peace
!
O
Ierusalem
,
Ierusalem
,
which
killest
the
Prophets
,
and
stonest
those
that
are
sent
unto
thee
;
how
often
would
I
have
gathered
thy
children
,
as
a
hen
doth
her
chickens
,
and
thou
wouldst
not
!
Here
is
a
posie
of
rhetoricall
flowers
,
an
exclamation
,
O
si
cognovisses
,
à
reticentia
;
at
least
in
this
thy
day
,
saltem
in
hoc
die
tuo
;
A
repetition
,
Ierusalem
,
Ierusalem
;
an
interogation
;
how
oft
would
I
?
quoties
volui
?
And
lastly
,
an
Icon
or
lively
expression
to
the
eye
;
sicut
galina
congregat
pullos
suos
;
As
the
hen
gathereth
her
chickens
under
her
wings
.
Where
are
now
our
Anabaptists
,
and
plaine
pack-staffe
methodists
,
who
esteeme
of
all
flowers
of
Rhetoricke
in
Sermons
no
better
then
stinking
weedes
,
and
of
all
elegancies
of
speech
then
of
prophane
spells
?
For
against
their
wills
,
at
unawares
they
censure
the
holy
Oracles
of
God
in
the
first
place
,
which
excell
all
other
writings
;
as
well
in
eloquence
,
as
in
Science
;
doubtlesse
as
the
breath
of
a
man
hath
more
force
in
a
Trunke
,
and
the
winde
a
lowder
,
and
sweeter
sound
in
the
Organ-pipe
,
then
in
the
open
ayre
,
so
the
matter
of
our
speech
,
and
the
theame
of
our
discourse
which
is
conveyed
through
figures
,
and
formes
of
Art
,
both
sound
sweeter
to
the
eare
,
and
pierce
deeper
into
the
heart
,
there
is
in
them
plus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
more
evidence
,
and
more
efficacie
,
they
make
a
fuller
expression
,
and
take
a
deeper
impression
.
Secondly
,
where
are
our
prophane
Criticks
,
who
delight
in
the
flesh-pots
of
Egypt
,
and
loath
Manna
,
admire
carnall
eloquence
in
Poets
,
and
heathen
Oratours
,
and
taske
the
Scriptures
for
rude
simplicitie
;
and
want
of
all
Art
and
eloquence
?
It
is
true
,
the
Scripture
is
written
in
a
style
peculiar
to
it selfe
,
the
elocution
in
it
is
that
it
befitteth
no
other
bookes
;
as
neither
doth
that
wee
find
in
other
bookes
befit
it
.
As
the
matter
in
Scripture
,
so
the
forme
is
divine
(
nec
vox
hominum
sonat
,
)
which
consisteth
not
in
the
words
of
mans
wisedome
,
but
in
the
evidence
of
the
Spirit
.
Yet
is
there
admirable
eloquence
in
it
,
and
farre
surpassing
which
,
we
find
in
all
other
writings
;
Wherefore
Politian
the
Grammarian
,
who
pretended
he
durst
not
touch
any
leafe
in
the
Bible
,
for
feare
of
defiling
the
puritie
of
his
language
or
slurring
the
glosse
of
his
style
,
is
condemned
,
as
well
by
learned
humanists
,
as
Divines
:
And
Theopompus
who
went
about
to
cloath
Gods
word
with
gay
and
O
death
,
sting
mee
if
thou
canst
;
O
grave
,
conquer
mee
if
thou
bee
able
;
O
death
,
where
is
thy
sting
;
O
grave
,
where
is
thy
victorie
.
In
which
words
the
Apostle
like
a
Cryer
,
calleth
Death
and
the
Grave
into
the
Court
,
and
examineth
them
upon
two
Articles
,
first
concerning
the
sting
of
the
one
,
secondly
concerning
the
victorie
of
the
other
:
Will
it
please
you
then
to
fixe
the
eye
of
your
observation
upon
the
parts
of
this
Text
,
as
they
are
layd
before
you
in
termes
of
Law
.
-
1
A
Citation
.
-
2
An
Examination
.
In
the
Citation
upon
-
1
the
manner
of
it
,
-
2
the
parties
cited
-
1
Death
,
-
2
Grave
.
In
the
Examination
-
1
Upon
the
first
Interrogatorie
put
to
Death
touching
the
ledging
of
his
sting
.
-
2
Upon
the
second
Interrogatorie
put
to
the
Grave
,
touching
the
field
of
his
victorie
.
First
,
for
the
manner
of
Citing
,
it
is
by
an
Apostrophe
,
a
figure
often
accurring
in
holy
Scripture
,
as
in
the
booke
of
Kings
,
O
Altar
,
Altar
,
O
ye
mountaines
of
Gilboa
,
and
of
the
Psalmes
;
lift
up
ye
gates
,
and
bee
ye
lift
up
you
everlasting
doores
:
and
of
the
Canticles
,
Arise
O
North
,
and
blow
O
South
,
and
in
the
Prophets
,
O
earth
,
earth
,
earth
.
In
imitation
of
which
strings
of
rhetoricke
the
Auncient
Fathers
in
their
funerall
Orations
,
many
times
turned
to
the
dead
,
and
used
such
compellations
as
these
,
aud●…
Consta●…
〈◊〉
Paula
,
heare
O
〈◊〉
,
farewell
O
Paula
.
From
which
passages
our
adversaries
very
weakely
,
if
not
ridiculously
inferres
the
invocation
of
Saints
departed
,
making
weapons
of
plumes
of
leathers
,
and
arguments
of
ornaments
;
and
which
is
farre
worse
,
Divinitie
of
rhetoricke
,
and
articles
of
faith
,
of
tropes
of
sentences
.
By
a
like
consequence
,
they
might
conclude
that
hills
and
trees
,
and
the
earth
,
and
gates
,
and
death
,
and
hell
have
eyes
to
looke
upon
us
,
or
eares
to
heare
us
,
or
that
we
ought
to
invocate
them
;
because
the
Holy
Ghost
maketh
such
Apostrophes
to
them
,
as
the
Fathers
doe
to
the
soules
of
Saints
newly
departed
out
of
their
bodies
.
Secondly
,
for
the
parties
here
cited
and
called
in
their
order
;
first
Death
,
and
then
the
Grave
:
Death
goes
before
the
Grave
,
because
men
dye
before
they
are
buried
,
and
the
Grave
is
properly
no
Grave
,
till
it
bee
possessed
by
a
dead
bodie
,
before
it
is
but
a
hole
or
pit
.
O
Death
,
In
Hebrew
Maveth
,
from
Muth
,
whence
mutus
in
Latine
is
derived
;
and
mute
in
English
,
because
Death
bereaveth
us
of
speech
;
and
for
a
like
reason
the
Grave
is
tearmed
Domus
silentii
,
a
house
of
silence
.
In
Greeke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
snpple
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
from
a
word
signifying
to
stretch
,
because
death
stretcheth
out
the
bodie
;
or
from
words
signifying
to
tend
upwards
,
because
by
death
the
soule
is
carried
upwards
,
returning
to
God
that
gave
it
.
In
Latine
Mors
either
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
fatall
portion
,
or
as
Saint
Austine
will
have
it
a
morsu
,
because
the
biting
of
the
Serpent
caused
it
.
The
letter
or
word
,
is
but
like
the
barke
or
rinde
,
the
sense
is
the
juyce
;
yet
here
wee
may
sucke
some
sweetnesse
from
the
barke
or
rinde
:
From
the
hebrew
Muth
we
learne
that
our
tongues
must
bee
bound
to
their
good
behaviour
concerning
the
dead
,
we
must
not
make
them
our
ordinarie
table
talke
,
or
breake
jeasts
upon
them
;
much
lesse
vent
our
spleene
,
or
wreake
our
malice
on
them
;
wee
must
never
speake
of
them
but
in
a
serious
and
regardfull
manner
,
de
mortuis
nil
nisi
bene
;
From
the
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
it
is
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mutando
τ
tenuem
in
Θ
aspiratam
,
wee
must
learne
to
extend
our
hands
to
the
poore
,
especially
neare
death
,
which
stretcheth
out
contented
with
our
lot
and
beare
it
patiently
;
considering
first
,
that
wee
brought
it
upon
our selves
,
secondly
,
that
wee
gaine
this
singular
benefit
by
it
,
that
our
miserie
shall
not
bee
immortall
.
O
Death
!
to
which
Death
speaketh
the
Apostle
?
for
the
Scripture
maketh
mention
of
the
first
and
second
death
,
and
Saint
Ambrose
also
of
a
third
.
The
first
Death
with
him
is
the
death
of
nature
,
of
which
it
is
sayd
,
they
shall
seeke
death
and
not
finde
it
:
The
second
of
sinne
,
of
which
it
is
said
,
the
soule
that
sinneth
shall
dye
the
death
:
The
third
,
of
grace
,
which
sets
a
period
not
to
nature
but
to
sinne
.
The
Death
here
meant
,
is
the
first
Death
,
or
the
Death
of
nature
,
which
the
Philosophers
diversly
define
according
to
their
divers
opinions
of
the
soule
.
Aristoxemis
who
held
the
soule
to
bee
an
harmonie
,
consequently
defined
Death
to
bee
a
discord
.
●…len
,
who
held
the
soule
to
be
Crasis
,
or
a
temper
;
Death
to
be
a
distemper
.
Zeno
,
who
held
the
soule
to
bee
a
●…ire
;
Death
to
bee
an
extinction
.
Those
Philosophers
who
held
the
soule
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
as
Tullie
interpreteth
it
continuam
●…tionem
,
Death
to
bee
a
cessation
.
The
vulgar
of
the
Heathen
who
held
the
soule
to
bee
a
breath
;
Death
to
be
an
expiration
.
Lastly
,
the
Platonickes
who
held
the
soule
to
be
an
immortall
spiri●…
;
Death
to
bee
a
dissolution
,
or
seperation
of
the
soule
from
the
bodie
,
and
this
is
two
fold
.
-
1
Naturall
,
-
2
Violent
.
1
Naturall
,
when
of
it selfe
the
naturall
heate
is
extinguished
or
radicall
moisture
consumed
;
for
our
life
in
Scripture
is
compared
,
and
in
sculpture
resembled
to
a
burning
lampe
:
the
fire
which
kindleth
the
flame
in
this
light
,
is
naturall
heate
;
and
the
oyle
which
feedeth
it
,
is
radicall
moisture
.
Without
flame
there
is
no
light
,
without
oyle
to
maintaine
it
no
flame
;
in
like
manner
,
if
either
naturall
heate
or
radicall
moisture
fayle
,
life
cannot
last
.
2
Violent
,
when
the
soule
is
forced
untimely
out
of
the
body
;
of
this
Death
there
are
so
many
shapes
,
that
no
Painter
could
ever
Dye
Some
-
1
By
fire
as
the
Sodomites
.
-
2
By
water
,
as
the
old
World
.
-
3
By
the
infection
of
the
Ayre
,
as
threescore
and
ten
thousand
in
Davids
time
.
-
4
By
the
opening
of
the
earth
,
as
Corah
,
Dathan
,
and
Abiram
,
Amphiraus
,
and
two
Cities
,
Buris
,
and
Helice
.
Some
meet
with
Death
In
-
1
Their
Coach
,
as
Antiochus
.
-
2
Their
chamber
,
as
Domitian
.
-
3
Their
bed
,
as
Iohn
the
Twelfe
.
-
4
The
Theater
,
as
Caligula
.
-
5
The
Senate
,
as
Caesar.
-
6
The
Temple
,
as
Zenacherib
.
-
7
Their
Table
,
as
Claudius
.
-
8
At
the
Lords-Table
,
as
Pope
Victor
,
and
Henry
of
〈◊〉
.
Death
woundeth
and
striketh
some
With
-
1
A
pen-knife
,
as
Seneca
.
-
2
A
stilletto
,
as
Henry
the
Fourth
.
-
3
A
sword
,
as
Paul
.
-
4
A
Fullers
beame
,
as
Iames
the
Lords
Brother
.
-
5
A
Saw
,
as
Isaiah
.
-
6
A
stone
,
as
Pyrrhus
.
-
7
A
thunderbolt
,
as
Anustatius
.
What
should
I
speake
of
Felones
de
se
,
such
as
have
throwne
away
their
soules
.
-
Sardanapalus
made
a
great
fire
and
leaped
into
it
.
-
Lucreti●…
stabbed
her selfe
.
-
Cleopatra
put
an
Aspe
to
her
breast
;
and
stung
therewith
dyed
presently
.
-
Saul
fell
upon
his
owne
sword
.
-
Iudas
hanged
himselfe
.
-
Peronius
cut
his
owne
veines
.
-
Heremius
beate
out
his
owne
braines
.
-
Licinius●…oaked
●…oaked
himselfe
with
a
napkin
.
-
Por●…ia
dyed
by
swallowing
hot
burning
coales
.
-
Ha●…ibal●…ked
●…ked
po●…
son
out
of
his
ring
.
-
Demosth●…s
out
of
his
Pen
,
&c.
What
seemeth
so
loose
as
the
soule
and
the
bodie
,
which
is
plucked
out
with
a
haire
,
driven
out
with
a
sm●…ll
,
frayed
out
with
a
phancie
?
verily
that
seemeth
to
be
but
a
breath
in
the
nosthrills
which
is
taken
away
with
a
●…ent
;
a
shadow
w●…ch
is
driven
away
with
a
scare-crow
;
a
dreame
which
is
f●…yed
away
with
a
phansie
;
a
vapour
which
is
driven
away
with
a
pu●…e
;
a
conceit
which
goes
away
with
a
passion
;
a
toy
that
leaves
us
with
a
laughter
:
yet
griefe
kild
Homer
,
●…hter
Phile●…on
,
a
ha●…e
in
his
milke
Fabius
,
a
flye
in
his
throat
Adrian
,
a
smell
of
lime
in
his
nosthrills
Iovian
,
the
snu●…
of
a
candle
a
Child
in
Pl●…e
,
a
ker●…ll
of
a
Raison
Anacyeon
,
and
a
Icesickle
one
in
Martial
,
which
caused
the
Poet
to
melt
into
teares
,
saying
O
ubi
mors
non
est
,
si
jugulatis
aquae
?
what
cannot
make
an
end
of
us
,
if
a
small
drop
of
water
congealed
can
doe
it
?
In
these
regards
wee
may
〈◊〉
the
aff●…ive
in
my
●…xt
into
〈◊〉
〈◊〉
,
and
say
●…uly
,
though
no●…
in
the
Apostles
sense
▪
O
Death
where
i●…
not
thy
sting
?
〈◊〉
w●…
see
i●…●…st
ou●…
in
〈◊〉
,
in
our
〈◊〉
,
in
〈◊〉
apparell
,
in
our
breath
,
in
the
Co●…t
,
in
the.
Countrey
,
in
the
Ci●…
in
the
Field
,
in
the
Land
▪
in
the
S●…
,
in
the
chamber
,
in
the
Church
,
and
in
the
Church-yard
,
where
we
meet
with
the
second
partie
to
bee
examined
,
to
wit
the
Grave
.
O
Grave
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
the
language
of
Ashdod
it
signifieth
one
thing
,
but
in
the
language
of
Canaan
,
another
.
The
Heathen
writers
understand
by
it
First
,
the
first
matter
out
of
which
all
things
are
drawn
,
and
into
Secondly
,
the
ruler
of
the
Region
of
darknesse
,
or
prince
of
Hell
,
so
Hesiod
.
taketh
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hes.
op.
&
dies
.
Thirdly
,
the
state
and
condition
of
the
dead
,
or
death
it selfe
,
so
Homer
taketh
it
.
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
the
language
of
Canaan
,
it
is
either
taken
for
the
place
of
torment
of
the
damned
;
And
in
hell
he
lift
up
his
eys
being
in
torments
,
and
seeth
Abraham
afarre
off
,
and
Lazarus
in
his
bosome
.
Secondly
,
for
the
Grave
,
and
that
most
frequently
in
the
Seventie
Interpreters
,
as
namely
,
I
will
goe
downe
into
H●…des
to
my
sonne
;
that
is
,
the
Grave
:
and
let
not
his
h●…ie
head
goe
downe
into
Hades
,
that
is
the
grave
,
in
peace
;
and
in
death
there
is
〈◊〉
r●…berance
of
thee
,
and
who
will
give
thee
thankes
in
H●…es
,
that
is
the
Grave
;
and
what
man
is
hee
that
●…veth
and
shall
not
see
death
,
and
shall
bee
deliver
his
soule
from
the
hands
of
Hades
?
that
is
the
Grave
,
and
Hades
that
is
the
Grave
cannot
praise
thee
,
Death
cannot
celebrate
thee
;
and
so
the
e●…h
and
sea
shall
cast
up
〈◊〉
their
dead
.
Wee
have
the
parties
to
bee
exam●…ed
,
let
us
now
▪
here
the
-
1
Actively
.
-
2
Passively
.
1
Passively
,
where
is
thy
sting
?
that
is
the
sting
thrust
out
by
Deat●…
〈◊〉
which
〈◊〉
the
〈◊〉
of
Death
is
〈◊〉
other
then
the
present
sence
of
the
desert
of
death
,
and
guilt
of
conscience
,
〈◊〉
a
dread●…
〈…〉
take
away
this
〈…〉
for
sinn●…
〈…〉
no
〈…〉
●…is
Saints
,
and
〈…〉
of
a
punishment
of
sinne
,
a
remedie
against
all
sinne
;
of
a
short
and
fearefull
cut
to
eternall
death
,
a
faire
and
safe
draw-bridge
to
eternall
life
.
2
Actively
,
where
is
thy
sting
?
that
is
the
sting
which
causeth
and
bringeth
Death
:
In
this
sense
the
sting
of
death
is
sinne
,
non
quem
mors
fecit
,
sed
quo
mors
facta
est
peccato
enim
morimur
,
non
morte
pecc●…mus
,
as
Saint
Austine
most
accutely
and
eloquently
;
Sinne
is
sayd
to
bee
the
sting
of
Death
,
as
a
cup
of
poyson
is
sayd
to
bee
a
potion
of
death
,
that
is
,
a
potion
bringing
death
,
for
wee
dye
by
sinne
;
wee
sinne
not
by
death
,
sinne
is
not
the
off-spring
of
death
,
but
death
the
off-spring
of
sinne
;
or
as
the
Apostle
tearmeth
it
the
wages
of
sinne
.
And
it
is
just
with
God
to
pay
the
sinner
this
wages
,
by
rendring
death
to
sinne
,
and
punishing
sinne
with
death
:
because
sinne
severeth
the
soule
from
God
,
and
not
onely
grieveth
and
despightfully
▪
entreateth
,
but
without
repentance
,
in
the
end
thrusteth
the
spirit
out
of
doores
:
And
what
more
agreeable
to
Divine
justice
,
then
that
the
soule
which
willingly
severeth
her selfe
from
God
,
should
bee
unwillingly
severed
from
the
bodie
?
and
that
the
spirit
should
bee
expelled
of
his
residence
in
the
flesh
,
which
expelleth
Gods
grace
,
and
excludeth
his
Spirit
from
a
residence
in
the
soul
?
This
sting
of
death
is
like
the
Adders
,
two
forked
or
double
;
for
in
the
day
thou
eatest
of
the
Tree
of
knowledge
,
thou
shalt
surely
dye
:
and
as
by
one
man
sinne
came
into
the
World
,
and
death
by
sinne
,
and
so
death
passed
upon
all
men
,
for
that
all
had
sinned
.
Secondly
,
the
soule
that
sinneth
,
it
shall
dye
;
the
sonne
shall
not
beare
the
iniquitie
of
the
father
,
nor
the
father
the
iniquity
of
the
sonne
,
the
righteousnesse
of
the
righteous
shall
bee
upon
him
,
and
the
wickednesse
of
the
wicked
shall
bee
upon
him
.
Howbeit
,
if
wee
speake
properly
,
originall
sinne
as
it
is
a
pronesse
to
all
sinne
,
so
it
maketh
us
rather
obnoxious
to
death
,
then
dead
men
:
but
actuall
sinne
without
repentance
,
slayes
out-right
.
Adam
did
not
die
the
day
hee
eat
the
fruit
,
but
that
day
became
mortalis
,
or
morti
obnoxius
,
guiltie
of
death
,
or
liable
to
it
;
originall
sinne
alone
maketh
us
mortes
,
but
actuall
mortuos
,
dead
men
.
The
Devill
like
to
a
Hornet
,
sometimes
pricks
us
onely
,
but
leaveth
not
his
sting
in
us
,
sometime
he
leaveth
his
sting
in
us
and
that
s
farre
the
more
dangerous
.
He
is
pricked
only
with
this
sting
,
who
sinneth
suddenly
and
presently
repenteth
:
but
he
who
the
Devil
bringeth
to
a
habit
or
custome
insinne
,
in
him
hee
leaveth
his
sting
.
Now
wee
know
what
the
sting
is
,
let
us
enquire
where
it
is
?
The
answer
is
,
if
wee
speake
of
the
reprobate
men
,
or
Devills
,
it
remaineth
in
their
consciences
;
if
wee
speake
of
the
Elect
,
it
is
plucked
out
of
their
soules
,
and
it
was
put
in
our
Saviours
bodie
,
and
there
deaded
and
lost
,
for
hee
that
knew
no
sinne
,
was
made
sinne
for
us
,
to
wit
,
by
imputing
our
sinne
to
him
,
and
inflicting
the
punishment
thereof
upon
him
;
That
wee
might
bee
made
the
righteousnesse
of
God
in
him
,
for
the
chastisement
of
our
peace
was
upon
him
,
and
by
his
stripes
were
wee
healed
,
who
his
owne
selfe
bare
our
sinnes
in
his
owne
body
on
the
tree
.
Athanasius
representeth
the
manner
of
it
,
by
Vespa
accule●…
fodiens
petram
,
&c.
as
an
angry
Waspe
thrusteth
her
sting
into
a
rocke
,
cannot
pierce
or
enter
farre
into
it
,
but
either
breaketh
her
sting
,
or
loseth
it
all
:
so
Death
assaulting
the
Lord
of
life
,
and
striving
with
all
her
might
to
sting
him
,
hurt
not
him
,
but
disarmed
her selfe
of
her
sting
for
ever
.
The
first
interrogatorie
is
answered
,
wee
know
where
Deaths
sting
is
;
let
us
now
consider
of
the
second
interrogatorie
,
concerning
the
victorie
of
the
Grave
;
O
grave
!
where
is
thy
victorie
?
If
the
Grave
,
as
shee
openeth
her
mouth
wide
,
so
she
could
speake
,
shee
would
answer
:
My
victories
are
to
be
seene
in
Macpelah
,
Golgotha
;
in
all
the
gulphs
of
the
Sea
,
and
Caves
and
pits
of
the
Earth
,
where
the
dead
have
beene
bestowed
since
the
beginning
of
the
world
.
My
victorie
is
in
the
fire
,
in
the
water
,
in
the
earth
,
in
all
Churnells
and
Caemitaries
,
or
dormitories
,
in
the
bellies
of
fish
,
in
the
mawes
of
beasts
,
in
holy
shrines
,
Tombes
and
sepulchres
,
wheresoever
corpses
have
beene
put
,
and
are
yet
reserved
.
Of
all
that
ever
Death
arrested
,
and
they
by
order
of
divine
Justice
have
beene
committed
to
my
custodie
,
never
any
but
one
escaped
,
whom
the
heaven
of
heavens
could
not
containe
,
much
lesse
any
earthly
prison
,
he
might
truly
say
,
and
none
but
he
;
O
grave
!
where
is
thy
victorie
?
all
save
him
I
keepe
in
safe
custodie
,
that
were
ever
sent
to
mee
.
Yet
may
all
that
die
in
Iesus
,
and
expect
a
glorious
Resurrection
Faith
calleth
those
things
that
are
not
,
as
if
they
were
,
it
looketh
backward
as
farre
as
the
Creation
,
which
produced
all
things
at
the
first
of
nothing
:
and
as
farre
forward
to
the
resurrection
which
shall
restore
all
things
from
nothing
,
or
that
which
is
as
much
as
nothing
;
Faith
with
an
eye
annointed
with
the
eye-salve
of
the
spirit
seeth
death
swallowed
up
into
victorie
,
and
the
earth
and
sea
casting
up
all
their
dead
,
and
upon
this
evidence
of
things
not
seene
triumpheth
over
Death
and
Hell
,
saying
,
O
Death
,
where
is
thy
sting
?
O
Hell
,
where
is
thy
victorie
?
Wee
have
spoken
hitherto
of
Death
and
the
Grave
,
let
us
now
heare
what
they
have
to
say
to
us
.
Death
saith
,
feare
not
mee
;
the
Grave
,
Weepe
not
immoderately
for
the
dead
:
Death
bids
us
die
to
sinne
:
the
Grave
,
Burie
all
thy
injuries
and
wrongs
in
the
pit
of
oblivion
;
both
say
to
us
,
flye
sinne
,
and
neither
of
us
can
hurt
you
;
both
say
to
us
,
Give
thankes
to
him
,
who
hath
given
you
victorie
over
u●…
both
,
the
sting
of
death
pricks
you
not
,
but
if
you
die
in
the
bosome
of
Christ
,
rather
delights
and
tickles
you
.
Death
is
no
more
Death
,
but
a
sleepe
;
the
Grave
is
no
more
a
grave
,
but
abed
.
Death
is
but
the
putting
off
of
our
old
rags
,
the
Grave
is
the
Vestrie
;
and
the
Resurrection
,
the
new
dressing
,
and
richly
embroydering
them
.
Enough
hath
beene
said
to
convince
us
,
that
Death
which
before
was
like
a
Serpent
armed
with
a
deadly
sting
,
is
now
but
like
a
silly
flye
that
buzzeth
about
us
,
but
cannot
sting
.
Yet
as
long
as
there
is
sinne
in
us
,
we
cannot
but
in
some
degree
feare
Death
:
and
as
long
as
naturall
affection
remaines
in
us
,
take
on
for
them
that
are
taken
away
.
Neither
doth
Christian
religion
plucke
out
these
affections
by
the
roote
,
but
only
prune
them
.
All
that
my
exhortation
driveth
unto
,
is
but
to
moderate
passion
by
reason
;
feare
by
hope
,
griefe
by
faith
,
and
nature
by
grace
:
Let
love
expresse
it selfe
,
yet
so
that
in
affection
to
the
dead
,
we
hurt
not
the
living
:
Let
the
naturall
springs
of
teares
swell
,
but
not
too
much
overflow
their
bankes
:
let
not
our
eye
be
all
upon
our
losse
on
earth
,
but
our
brothers
gaine
also
in
heaven
,
and
let
the
one
counter-ballance
at
least
,
the
other
.
The
parish
hath
lost
a
great
stay
,
his
company
in
London
a
speciall
ornament
,
his
Wife
a
carefull
Husband
,
her
Children
a
most
tender
Father
,
the
poore
a
good
friend
;
for
besides
that
which
his
right
hand
gave
in
his
life-time
,
which
his
left
hand
knew
not
of
;
by
his
Will
hee
bequeathed
certaine
summes
of
money
,
for
a
stock
to
those
Parishes
wherein
hee
formerly
lived
,
and
to
the
poore
of
this
,
twentie
pounds
to
be
distributed
at
his
Funerall
.
Many
shall
find
losse
of
him
,
but
he
hath
gained
God
,
and
is
found
of
him
(
no
doubt
)
in
peace
,
for
there
were
many
tokens
of
a
true
child
of
God
,
very
conspicuous
in
his
life
and
death
.
Hee
loved
the
habitation
of
Gods
house
,
and
the
place
where
his
honour
dwelleth
:
Hee
was
just
in
his
dealings
,
and
soug●…t
peace
all
his
life
,
and
〈◊〉
i●…
hee
forgot
nothing
so
easily
as
wrongs
,
and
though
h●…
e●…oyed
the
blessings
of
this
world
in
abundant
measure
,
yet
he
joyed
not
i●…
them
,
his
heart
was
where
his
chiefe
treasure
●…ay
,
in
set
his
house
in
order
,
and
desired
to
converse
with
Divines
,
and
all
his
discourse
was
of
the
kingdome
of
God
,
and
the
●…ers
of
the
life
to
come
.
When
the
pangs
of
death
came
upon
●…im
,
hee
pra●…●…ost
earnestly
,
and
desired
if
it
so
stood
with
God
▪
good
〈◊〉
〈◊〉
be
●…d
,
yet
uttered
no
speech
of
impatiencie
,
but
being
〈◊〉
●…ow
he
did
,
answered
that
he
was
in
Gods
hands
,
to
whom
hee
committed
his
soule
as
his
faithfull
Creatour
,
and
so
died
as
quietly
as
he
lived
;
wherefore
sith
he
lived
in
Gods
feare
,
and
died
in
his
favour
,
and
shall
rise
againe
in
his
power
:
though
the
losse
of
him
be
a
great
cut
unto
us
,
as
the
losse
of
their
children
were
to
Pericles
and
Horatius
Pulvillus
;
yet
as
the
one
hearing
of
their
death
as
hee
was
at
a
solemn
sacrifice
kept
on
his
Crowne
;
the
other
as
hee
was
at
a
dedication
,
held
still
the
pillar
of
the
Temple
in
his
hand
,
till
the
whole
Ceremonie
was
performed
.
So
let
us
continue
our
devotion
notwithstanding
this
Parenthesis
of
sorrow
,
and
make
an
end
of
our
evening
sacrifice
concluding
with
the
words
of
the
Apostle
immediatly
following
my
Text
;
Thankes
bee
unto
God
,
who
hath
given
unto
our
brother
,
and
will
give
unto
us
all
,
victorie
over
Death
and
the
Grave
;
yea
,
and
Hell
too
,
through
Iesus
Christ
,
&c.
FINIS
.
FATO
FATVM
.
OR
,
THE
KING
OF
FEARES
FRIGHTED
AND
VANQVISHED
.
SERMON
XLIIII
.
HOSEA
13.
14.
O
Death
I
will
bee
thy
plagues
.
THE
Rose
is
fenced
with
pricks
,
and
the
savour
of
life
unto
life
.
The
thorne
groweth
upon
the
divers●…tie
of
Translations
,
for
Rabbi
Shelamo
Iarchi
reads
the
words
ego
ero
verba
tua
ô
mors
,
I
will
bee
thy
words
O
Death
▪
Aben
Ezra
,
ero
causa
tuae
mortis
,
I
will
bee
the
cause
of
thy
death
.
Saint
Ierome
,
ero
mors
tua
ô
mors
,
O
Death
,
I
will
bee
thy
death
,
O
Hell
I
will
bite
thee
:
and
hee
conceiveth
,
that
when
our
Saviour
descended
into
Hell
,
and
his
flesh
in
the
Grave
saw
no
corruption
,
hee
spake
these
words
to
Death
and
Hell
.
O
Death
,
I
will
bee
〈◊〉
〈◊〉
,
for
therefore
〈◊〉
〈◊〉
that
thou
mightest
〈◊〉
〈◊〉
by
my
death
▪
O
Hell
I
〈◊〉
〈◊〉
●…d
〈◊〉
thee
;
which
devourest
all
things
in
〈◊〉
〈◊〉
▪
The
〈◊〉
●…nder
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
ô
mo●…s
〈◊〉
whe●…
〈◊〉
〈◊〉
t●…
indict●…
?
what
hast
〈◊〉
to
say
aga●…
the
〈◊〉
〈◊〉
God
?
Saint
Pa●…l
ubi
stimulus
tu●…
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
O
Death
where
is
thy
sting
?
that
is
sayth
Saint
Austine
,
where
is
sinne
wherewith
wee
are
stung
and
poysoned
?
Is
not
this
Chius
ad
Choum
?
doe
not
these
Translations
〈◊〉
well
agree
as
harpe
and
harrow
?
neither
can
it
bee
answered
,
(
to
salve
the
repugnancie
,
and
solve
the
difficultie
)
that
Saint
Paul
(
1
Cor.
15.
55
)
his
words
have
no
reference
untie
this
Gordia●…
knot
,
saith
●…orily
,
that
it
is
evident
that
the
Apostle
1
Cor.
15.
doth
not
alledge
the
testimony
of
the
Prophet
to
confirme
any
Point
of
D●…
delivered
by
him
;
yet
Calvin
his
evidence
,
for
it
seemes
to
mee
obscure
and
inevident
,
his
satis
constat
,
minime
liquet
,
for
the
expresse
words
of
the
Apostle
1.
Cor.
15.
53.
54.
55.
are
,
for
this
corruptible
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortalitie
;
so
when
this
corruptible
shall
have
put
on
incorruption
,
and
this
mortall
shall
have
put
on
immortalitie
;
then
shall
bee
brought
to
passe
the
saying
that
is
written
,
Death
is
swallowed
up
in
victory
,
O
Death
where
is
thy
sting
?
O
Grave
where
is
thy
victory
?
What
shall
wee
say
then
hereunto
?
With
submission
to
those
who
out
of
better
skill
in
the
originall
,
and
upon
more
exact
examination
of
all
Translations
,
may
bring
them
to
a
better
accord
for
the
present
,
I
thus
resolve
.
First
,
that
〈◊〉
〈◊〉
his
translation
is
utterly
to
bee
rejected
;
for
it
is
like
the
〈◊〉
of
〈◊〉
egge
that
hath
no
〈◊〉
▪
what
sense
can
any
man
〈◊〉
out
of
these
words
〈◊〉
〈◊〉
〈◊〉
,
I
will
bee
thy
words
O
Death
,
unlesse
wee
helpe
them
with
our
English
phrase
,
I
will
〈◊〉
thy
〈◊〉
〈◊〉
.
Secondly
,
〈◊〉
〈◊〉
is
to
goe
packing
with
his
fellow
Rabbin
,
for
his
in●…ion
is
a
manifest
contradiction
to
the
●…er
words
of
the
Prophet
;
I
will
〈◊〉
them
〈◊〉
〈◊〉
〈◊〉
of
the
grave
,
I
will
redeeme
them
from
death
;
hee
that
will
redeeme
them
from
death
,
can
in
no
s●…se
bee
sayd
to
bee
the
cause
why
they
die
,
but
why
they
die
not
.
Besides
both
hee
and
Iarcht
stumble
at
the
same
stone
,
to
wit
the
word
deb●…ica
,
which
they
derive
from
dever
,
signifying
verb●…
or
causa
;
whereas
they
should
have
derived
it
from
dever
,
signifying
pest●…
,
or
a
plague
.
Thirdly
,
for
Saint
Ierome
his
translation
,
though
it
differ
somewhat
from
the
originall
,
yet
it
is
no
Antithesis
to
the
Text
,
but
an
elegant
Antanaclasis
,
or
at
least
a
Metonymie
,
generis
pro
specie
mors
pro
peste
,
I
will
bee
thy
death
,
for
I
will
bee
thy
plague
.
Fourthly
,
for
the
translation
of
the
Septuagint
,
(
which
Saint
Paul
most
seemeth
to
follow
,
because
writing
to
the
Gentiles
who
made
use
of
that
translation
,
and
understood
not
the
originall
hee
would
not
give
them
any
offence
,
nor
derrogate
from
it
,
which
was
in
great
esteeme
among
all
,
in
regard
of
the
a●…tiquitie
thereof
;
and
it
stood
the
Christians
in
those
dayes
in
great
stead
to
convince
the
unbeleeving
Jewes
.
)
It
well
agreeth
with
the
Analogie
of
faith
,
and
the
meaning
of
the
holy
Spirit
,
and
the
Hebrew
letter
also
will
beare
it
;
for
Ehi
(
as
Buxtorphius
the
great
Master
of
the
holy
tongue
,
out
of
David
Kimchi
observeth
)
signifieth
ubi
where
,
as
well
as
ero
I
will
bee
;
and
a
venemous
sting
,
and
pestis
the
plague
differ
but
little
:
so
that
although
the
words
in
the
originall
seeme
to
bee
spoken
by
an
affirmation
,
but
in
Saint
Paul
and
the
Septuagint
,
by
an
interrogation
;
in
the
one
by
a
commination
,
inthe
other
by
an
insultation
;
yet
both
come
to
one
sense
,
and
containe
an
evident
prophesie
of
Christ
his
conquest
over
Death
and
Hell
.
I
have
plucked
away
the
thorne
,
and
now
I
am
come
to
blow
the
flower
,
and
open
the
leaves
of
the
words
;
O
Death
I
will
bee
thy
plagues
,
that
is
,
I
will
take
away
from
Death
the
power
of
destroying
utterly
;
and
from
the
Grave
,
the
power
of
keeping
the
dead
in
it
perpetually
.
If
wee
take
the
words
as
spoken
by
way
of
insultation
,
ô
mors
ubi
est
aculeus
tuus
?
O
Death
where
is
thy
sting
?
thus
wee
are
to
construe
them
;
as
a
hornet
or
serpent
when
his
sting
is
plucked
out
can
doe
no
hurt
to
any
other
,
but
soone
after
dyeth
it selfe
;
so
Death
is
disarmed
by
Christ
and
left
as
good
as
dead
:
for
as
David
cut
off
Goliahs
head
with
his
own
sword
,
and
Brasidas
ran
through
his
enemie
with
his
owne
speare
;
so
Christ
conquers
over
Death
by
death
;
in
as
much
as
by
his
temporall
death
hee
satisfied
both
for
the
temporall
and
eternall
death
of
them
that
beleeve
in
him
.
And
as
hee
conquered
Death
by
his
death
,
so
hee
destroyed
the
Grave
by
his
buriall
;
for
suffering
his
bodie
to
bee
imprisoned
,
and
afterwards
breaking
the
gates
and
barres
of
the
prison
,
hee
left
the
passage
open
to
all
his
members
to
come
out
after
him
their
head
.
These
sacred
and
heavenly
mysteries
are
shrined
in
the
letter
of
this
Text
;
for
although
the
Prophet
speaketh
to
the
Isralites
,
and
maketh
a
kinde
of
tender
unto
them
of
redemption
from
temporall
death
,
and
deliverance
from
corporall
captivitie
;
yet
to
confirme
their
faith
therein
,
hee
bringeth
in
the
promise
of
eternall
redemption
,
from
whence
they
were
to
inferre
,
if
God
will
redeeme
us
from
eternall
,
how
much
more
from
temporall
death
;
if
hee
will
deliver
us
out
of
the
prison
of
the
grave
,
how
much
more
out
of
common
Gaoles
.
What
though
our
enemies
have
never
so
great
a
hand
over
us
,
what
though
they
exceed
in
their
crueltie
,
and
put
us
to
all
extremitie
,
and
doe
their
Death
hath
not
such
power
over
the
living
,
nor
the
grave
over
the
dead
,
as
God
hath
over
both
,
to
destroy
the
one
,
and
swallow
up
the
other
into
victorie
.
For
therefore
the
Sonne
of
God
vouchsafed
to
taste
death
,
that
Death
might
be
swallowed
up
by
him
into
victorie
.
Although
Death
swallow
up
all
things
,
and
the
Grave
shut
up
all
in
darknesse
,
yet
God
is
above
them
both
;
therefore
when
wee
are
brought
to
the
greatest
exigent
,
when
nothing
but
death
and
torments
are
before
us
,
when
we
are
readie
to
yeeld
up
the
buckler
of
our
faith
,
and
breath
out
the
last
gaspe
of
hope
,
let
us
call
this
Text
to
mind
;
O
Death
,
I
will
bee
thy
plagues
!
neither
Death
nor
the
Grave
shall
be
my
peoples
bane
,
because
I
will
bee
both
their
bane
,
and
change
their
nature
,
which
destroyeth
all
nature
.
For
,
to
all
them
that
beleeve
in
mee
,
Death
shall
not
be
a
posterne
,
but
a
street
doore
,
not
so
much
an
out-let
of
temporall
,
as
an
in-let
of
eternall
life
:
and
though
the
grave
swallow
the
bodyes
of
my
Saints
,
yet
it
shall
cast
them
up
againe
at
the
last
day
.
Thus
the
words
yeeld
us
singular
comfort
,
if
wee
take
them
as
a
commination
,
and
they
afford
as
much
or
more
,
if
we
take
them
as
Saint
Paul
,
and
S.
Chrysostome
do
,
by
an
insultation
.
As
a
man
offering
sacrifice
for
victorie
,
and
full
of
mirth
and
jollitie
,
he
leapes
and
tramples
upon
Death
,
lying
as
it
were
at
his
mercie
,
and
sings
an
Io
Poean
,
a
triumphant
song
;
wherewith
Gerardus
a
great
friend
of
Saint
Bernards
,
breathed
out
his
last
gaspe
,
of
whom
hee
thus
writeth
;
In
the
dead
time
of
the
night
my
brother
Gerard
strangely
revived
,
at
midnight
the
day
began
to
breake
,
I
sent
for
to
see
this
great
miracle
found
a
man
in
the
very
jawes
of
death
,
insulting
upon
death
and
exulting
with
joy
,
saying
,
O
death
,
where
is
thy
sting
?
Death
is
not
now
a
sting
,
but
a
song
,
for
now
the
faithfull
man
dyeth
singing
,
and
singeth
dying
.
And
so
having
plucked
away
the
prickles
,
and
opened
the
leaves
by
the
Explication
of
the
letter
,
I
come
now
to
smell
to
them
,
and
draw
from
thence
the
savour
of
life
unto
life
.
Ero
pestes
tuae
ô
mors
.
As
Saint
Ierome
writeth
of
Tertullian
his
Polemmicall
Treatises
against
hereticks
,
●…uot
verba
tot
fulmina
,
Every
word
is
a
thunder-bolt
:
so
I
may
truly
say
of
this
verse
,
quot
verba
tot
fulmina
;
So
many
words
,
so
many
thunder-bolts
stricking
Death
dead
;
by
the
light
whereof
wee
may
discerne
three
parts
,
-
1.
The
menaced
,
or
partie
threatned
,
Death
.
-
2.
The
menacer
or
partie
threatning
,
I.
-
3.
The
judgement
menaced
;
plagues
.
-
1.
The
menaced
,
impotent
mors
,
Death
.
-
2.
The
menacer
Omnipotent
Ego
,
I.
-
3.
The
judgement
,
most
dreadfull
,
pestes
,
plagues
.
1.
First
of
the
partie
menaced
,
Death
.
Christ
threatneth
destruction
to
none
,
but
to
his
,
or
his
Churches
enemies
:
But
here
he
threatneth
Death
:
Death
therefore
must
needs
be
an
enemie
,
and
so
the
Apostle
tearmeth
it
;
the
last
enemie
that
shall
bee
destroyed
is
Death
.
For
albeit
Death
by
accident
is
an
advantage
,
as
oftentimes
Antidote
of
poyson
,
and
a
good
use
of
other
mens
ma●…ice
:
yet
is
it
in
it selfe
an
enemy
alwayes
to
Nature
,
and
to
grace
also
;
it
sets
upon
the
elect
,
and
the
Reprobate
;
the
beleever
,
and
the
Infidell
;
the
penitent
,
and
the
obstinate
,
but
with
this
difference
;
it
flyes
at
the
one
with
a
deadly
sting
,
but
at
the
other
without
a
sting
:
the
one
it
wounds
to
death
,
the
other
it
terrifieth
and
paineth
,
but
cannor
hurt
.
But
there
being
divers
kinds
of
death
,
which
of
them
is
here
meant
?
Death
is
a
privation
,
and
privations
cannot
bee
defined
,
but
by
their
habits
;
that
is
such
positive
qualities
,
as
they
bereave
us
of
;
for
instance
,
sicknesse
cannot
be
perfectly
defined
,
but
by
health
which
it
impaireth
:
nor
blindnesse
,
but
by
sight
which
it
destroyeth
:
nor
darknesse
,
but
by
light
which
it
excludeth
:
nor
death
,
but
by
life
which
it
depriveth
us
of
.
Now
if
there
bee
a
fourefold
life
spoken
of
in
Scripture
,
viz.
-
1.
Of
nature
.
-
2.
Of
sinne
.
-
3.
Of
grace
.
-
4.
Of
glory
.
There
must
needs
be
a
foure-fold
death
answerable
thereunto
.
1.
The
death
of
Nature
,
is
the
privation
of
the
life
of
nature
,
by
pa●…
soule
and
bydy
.
2.
The
death
of
sinne
,
is
the
privation
of
the
life
of
sinne
by
mortifying
grace
.
3.
The
death
of
Grace
,
is
the
privation
of
the
life
of
grace
,
by
reigning
s●…ne
.
4.
The
death
of
Glory
,
is
the
privation
of
the
life
of
Glory
,
by
ai●…
and
finall
exclusion
from
the
glorious
presence
of
God
,
and
the
kingdome
of
heaven
,
and
a
casting
into
the
lake
of
fire
and
brimstone
,
prepared
for
the
divell
and
his
angells
.
Of
Death
in
the
first
sence
,
David
demandeth
,
who
is
hee
that
liveth
,
and
shall
not
see
death
,
and
shall
hee
deliver
his
soule
from
the
hand
of
hell
?
Of
Death
in
the
second
sense
,
Saint
Paul
enquireth
,
how
shall
wee
that
are
dead
to
sinne
live
any
longer
therein
?
Of
Death
in
the
third
sense
,
Shee
that
liveth
in
pleasure
,
is
dead
while
shee
liveth
.
Of
Death
in
Blessed
is
hee
that
hath
part
in
the
first
resurrection
,
for
on
such
the
second
death
hath
no
power
.
Saint
Austin
joyneth
all
these
significations
,
and
maketh
hee
is
dead
to
death
;
that
is
,
Death
cannot
kill
,
hurt
,
or
affright
him
who
is
dead
to
sinne
.
And
another
of
the
Ancients
makes
a
sweet
cord
of
them
like
so
many
strings
struck
at
once
,
hee
that
dyeth
before
hee
dyes
,
shall
never
die
;
hee
that
dyeth
to
sinne
,
before
hee
dyeth
to
nature
,
shall
never
dye
to
God
,
neither
in
this
world
by
finall
deprivation
of
grace
,
neither
in
the
world
to
come
of
glorie
.
Of
these
foure
significations
of
Death
,
the
first
and
last
fort
with
this
Text
,
for
that
the
first
is
to
bee
meant
,
it
is
evident
by
the
consequence
here
;
O
grave
,
I
will
be
thy
destruction
:
And
by
the
antecedents
in
Saint
Paul
,
When
this
corruptible
,
shall
put
on
incorruption
,
&c.
And
that
the
second
is
included
,
may
bee
gathered
both
from
the
words
of
Saint
Iohn
,
And
Death
and
bell
were
cast
into
the
lake
of
fire
;
and
of
our
Saviour
,
I
was
dead
,
and
I
am
alive
;
and
have
the
keyes
of
Hell
,
and
of
Death
.
And
so
I
fall
upon
my
second
Observation
,
viz.
the
Person
menacing
,
I
,
the
second
person
in
Trinitie
,
our
blessed
Lord
and
Saviour
Jesus
Christ
.
The
word
here
used
Ehi
is
the
same
with
that
we
reade
Exod.
3.
Ehi
Ashur
Ehi
,
I
am
that
I
am
;
and
if
the
observation
of
the
Ancients
be
current
,
that
wheresoever
God
Alic
by
blood
,
and
performed
this
office
of
a
kinsman
,
by
redeeming
the
inheritance
But
we
have
stronger
arguments
then
Grammaticall
observations
,
that
he
who
here
promised
life
to
the
dead
,
and
threatneth
plagues
to
Death
,
was
the
Sonne
of
God
,
the
Lord
of
quick
and
dead
;
for
the
same
who
promiseth
to
redeeme
from
the
Grave
,
threatneth
to
plague
Death
:
but
we
all
know
that
Redeemer
is
the
peculiar
style
of
the
Sonne
,
as
Creator
is
of
the
Father
,
and
Sanctifier
of
the
Holy
Ghost
,
tu
redemisti
nos
,
thou
hast
redeemed
us
to
GOD
by
thy
blood
,
out
of
every
kindred
,
and
tongue
,
and
people
,
and
To
the
redemption
of
a
slave
that
is
not
able
to
ransome
himselfe
,
three
at
least
concurre
;
the
Scrivener
who
writeth
the
Conditions
,
and
sealeth
the
Bonds
;
the
partie
who
soliciteth
the
businesse
,
and
mediateth
for
the
captive
,
and
layeth
downe
the
summe
agreed
upon
for
his
ransome
;
and
the
person
in
whose
power
the
captive
is
,
and
who
accepteth
of
the
ransome
;
Which
of
these
is
the
Redeemer
?
you
will
all
say
,
he
that
is
at
the
cost
of
all
;
so
it
is
in
our
redemption
from
spiritual
thraldome
,
the
holy
Spirit
draweth
the
condition
,
and
sealeth
the
bonds
the
Father
receiveth
the
ransome
,
the
Sonne
both
mediateth
for
the
ransoming
,
and
layeth
downe
the
summe
;
For
we
were
not
redeemed
with
corruptible
things
,
as
silver
and
gold
,
but
the
pretious
blood
of
Christ
,
as
of
a
Lambe
without
blemish
,
hee
tooke
part
of
our
nature
,
that
through
death
he
might
destroy
him
that
had
the
power
of
death
,
that
is
the
divell
,
and
deliver
them
who
through
the
feare
of
death
,
were
all
their
life
time
subiect
to
bondage
.
Hence
we
gather
that
hee
that
destroyed
Death
must
die
:
but
to
affirme
that
the
immortall
and
eternall
Spirit
of
God
expired
,
is
blasphemie
,
and
to
say
that
the
Father
suffered
is
heresie
,
longagoe
condemned
in
the
Patro-passions
;
we
conclude
therefore
with
the
Apostle
,
that
the
second
Person
Christ
Jesus
hath
abolished
death
,
and
hath
brought
life
and
immortalitie
to
light
by
the
Gospell
.
And
so
I
fall
upon
my
last
Observation
,
the
judgement
here
mentioned
Devorica
.
3.
Thy
plagues
,
there
is
no
tittle
or
iota
in
holy
Scripture
superfluous
,
some
mysterie
therefore
lyeth
in
the
number
,
plagues
in
the
plurall
,
not
plague
in
the
singular
,
which
I
conceive
to
be
this
,
that
Christ
put
Death
to
many
deaths
,
and
foyled
,
and
conquered
it
many
wayes
;
first
in
himselfe
;
secondly
in
his
members
.
First
,
in
himselfe
by
destroying
sinne
,
the
sting
of
Death
.
Secondly
,
by
breaking
the
bonds
thereof
in
his
powerfull
Resurrection
,
wherwith
it
was
impossible
that
hee
should
be
held
.
Secondly
,
in
his
members
by
changing
the
nature
of
it
to
them
,
and
making
it
of
a
curse
a
blessing
;
of
a
losse
,
a
gaine
;
of
a
punishment
,
either
a
great
honour
,
or
a
speciall
favour
,
or
a
singular
advantage
:
a
great
honour
as
to
the
Martyrs
,
who
thereby
acquired
so
many
Rubies
to
their
crowne
of
glory
,
as
they
shed
drops
of
blood
for
their
Saviour
:
A
speciall
favour
,
as
to
Abraham
,
Iosiah
,
and
Saint
Austin
,
who
were
taken
away
,
that
they
might
not
see
,
and
feele
the
miserie
,
that
after
their
death
fell
on
the
postarity
of
the
one
,
the
subjects
of
the
other
,
and
the
diocesse
of
the
third
.
A
singular
advantage
to
all
the
faithfull
,
who
thereby
are
discharged
from
all
cares
,
feares
,
sorrowes
,
and
temptations
,
and
presently
enter
into
their
Masters
joy
;
For
blessed
are
the
dead
that
dye
in
the
Lord
,
for
they
rest
from
their
labours
,
and
their
workes
follow
them
.
Now
the
meanes
whereby
Christ
conquered
death
,
and
utterly
destroyed
it
,
are
diversly
ser
downe
by
the
learned
;
some
argue
a
contrariis
,
contraries
say
they
are
to
bee
destroyed
by
their
contraries
;
as
heate
by
cold
,
moysture
by
drought
,
sicknesse
by
health
:
Death
therefore
must
needs
bee
destroyed
by
life
as
the
contrary
,
but
Christ
is
the
resurrection
and
the
life
,
in
him
was
life
,
and
life
was
the
light
of
men
.
Saint
Austine
declareth
it
after
this
manner
:
Life
dying
contended
with
Death
living
,
and
got
a
glorious
and
signall
victory
.
Nyssen
the
Devill
catching
at
the
flesh
of
Christs
humane
nature
,
as
a
baite
was
caught
by
the
hooke
of
his
divine
.
Saint
Leo
,
and
Chrysologus
thus
,
if
a
Bayliffe
or
Serjeant
arrest
the
Kings
sonne
,
or
a
privileged
person
,
and
lay
him
up
in
a
close
prison
without
commission
,
hee
deserveth
to
bee
turned
out
of
his
place
for
it
.
So
Death
Gods
Serjeant
,
seizing
upon
his
Sonne
(
in
whom
there
was
no
fault
)
without
warrant
or
commission
was
justly
discharged
of
his
office
.
Is
Death
thus
discharged
,
hath
Christ
changed
the
nature
of
Death
,
and
freed
all
his
Members
from
the
sting
of
the
temporall
and
feare
of
eternall
death
;
hath
hee
of
a
Posterne
made
it
a
street-doore
,
of
an
out-let
of
mortall
life
,
an
in-let
of
immortalitie
?
why
then
are
wee
so
much
afrayd
of
death
,
which
can
no
more
hurt
us
then
a
hornet
or
waspe
after
her
sting
is
plucked
out
?
Christ
fought
with
a
living
death
,
wee
with
a
dead
death
;
which
doth
not
so
much
severe
our
soules
from
our
bodies
,
as
joyne
them
to
Christ
;
not
so
much
end
our
life
as
our
mortalitie
;
not
so
much
exclude
us
out
of
the
Militant
,
as
render
us
to
the
Triumphant
Church
.
Nothing
is
more
dreadfull
I
confesse
to
the
naturall
man
,
then
Death
which
dissolveth
the
soule
and
bodie
,
and
the
Grave
which
resolveth
the
bodie
into
dust
and
ashes
.
To
cure
this
maladie
of
the
minde
,
there
is
no
vertue
in
any
Drugge
of
nature
;
the
Philosophers
in
this
case
are
Physitians
of
no
value
,
they
tell
us
,
that
sicknesse
and
death
are
tributa
vivendi
,
and
the
Grave
the
common
house
of
the
dead
.
But
of
what
of
this
?
what
comfort
is
here
?
doth
this
speculation
discharge
us
from
the
tribute
,
or
make
the
payment
thereof
the
easier
?
doth
it
enlighten
the
darknesse
of
these
prisons
of
nature
?
or
take
away
the
stench
from
these
under-ground
houses
?
no
whit
.
Yet
(
God
bee
thanked
)
there
is
a
magazen
in
Scripture
to
pay
these
tributes
;
there
is
light
in
Goshen
to
enlighten
these
houses
,
there
is
Spicknard
to
perfume
these
dankish
roomes
;
there
are
〈◊〉
in
holy
Scripture
to
strengthen
the
heart
;
not
onely
against
deadly
maladies
,
but
also
against
death
it selfe
:
For
there
we
heare
of
a
voyce
from
heaven
,
not
onely
affirming
for
they
rest
from
their
labours
,
and
their
works
follow
them
:
we
Tabernacles
not
made
with
hands
,
but
eternall
in
the
Heavens
:
wee
heare
that
when
wee
are
absent
from
the
body
,
wee
are
present
with
the
Lord
▪
wee
heare
the
Lord
of
life
opening
the
eares
and
chearing
the
heart
of
the
dead
;
and
saying
,
I
am
the
resurrection
and
the
life
,
whosoever
beleeveth
in
mee
though
hee
were
dead
,
yet
shall
hee
live
.
There
wee
heare
death
not
onely
disarmed
of
his
sting
,
but
also
slaine
downe
right
;
O
Death
I
will
bee
thy
death
,
O
Grave
I
will
bee
thy
destruction
.
Secondly
,
hath
Christ
destroyed
Death
,
and
hath
hee
both
the
keyes
of
Death
and
of
Hell
?
then
beloved
,
when
wee
lye
on
our
death-bed
,
let
us
not
have
recourse
after
the
popish
manner
to
any
Saint
or
Angell
,
no
not
to
the
blessed
Virgin
her selfe
,
but
to
her
Sonne
who
is
the
Lord
of
life
;
who
satisfying
for
our
sinnes
at
his
death
,
thereby
plucked
out
the
sting
of
death
,
and
after
his
resurrection
destroyed
this
serpent
.
In
which
regard
he
is
styled
stella
Morning
starre
,
because
hee
ushereth
in
the
day
of
eternitie
,
and
primitiae
dormientum
,
the
first
fruits
of
them
that
slept
,
because
in
him
the
whole
lump
is
sanctified
:
When
therefore
the
fiery
Serpent
hovereth
over
us
to
sting
us
to
eternall
death
,
let
us
looke
upon
the
Brazen
Serpent
,
and
the
other
shall
not
hurtus
.
Lastly
,
hath
Christ
conquered
Death
and
Hell
and
that
for
us
?
let
us
then
give
him
the
honour
of
the
greatest
Worthy
,
and
noblest
Conquerour
that
ever
the
World
saw
.
Cyrus
,
and
Alexander
,
and
Caesar
,
were
no
way
to
bee
compared
to
him
;
for
they
subdued
but
mortall
enemies
,
hee
immortall
;
they
bodilie
,
hee
ghostly
;
they
with
great
Armies
and
power
of
men
,
but
hee
alone
;
they
when
they
were
alive
,
and
in
their
full
strength
and
vigour
,
but
O
Death
thou
didst
bite
and
wert
bitten
,
thou
didst
devoure
,
and
art
now
devoured
by
him
whom
for
a
time
thou
didst
devoure
;
by
his
death
thou
art
slaine
,
by
his
death
wee
live
everlastingly
:
thankes
bee
rendred
unto
thee
O
Saviour
,
who
hast
subdued
so
powerfull
an
adversary
,
and
put
him
to
death
by
thy
death
and
passion
.
The
Ethiopians
as
Herodotus
relateth
,
make
Sepulchres
of
glasse
;
for
after
they
have
dryed
the
corps
,
they
artificially
paint
it
,
and
set
it
in
a
glazed
Coffine
,
that
all
that
passe
by
may
see
the
lineaments
of
the
dead
body
:
but
surely
they
deserve
better
of
the
dead
and
more
benefit
the
living
,
who
draw
the
lineaments
of
their
minde
,
and
represent
their
vertues
and
graces
in
a
Mirrour
of
Art
:
(
for
I
am
not
of
their
judgement
among
us
,
who
properly
and
deservedly
are
called
Precisians
,
because
out
of
the
purity
of
their
precise
zeale
,
ita
praecidunt
they
so
neere
paire
the
nayles
of
Romish
superstition
,
that
they
make
the
fingers
bleed
;
who
out
of
feare
of
praying
forsooth
for
the
dead
,
or
invocating
them
,
are
shie
of
speaking
any
word
of
them
,
or
sending
after
them
their
deserved
commendations
,
)
for
it
is
pietie
to
honour
God
in
his
Saints
;
it
is
justice
suum
cuique
tribure
to
give
every
one
his
due
:
it
is
charitie
to
propose
eminent
examples
of
heavenly
graces
and
vertues
shining
in
the
dead
,
for
the
imitation
of
the
living
.
Such
jewells
ought
not
to
bee
locked
up
in
a
Coffine
,
as
in
a
Casket
,
but
to
bee
set
out
to
the
view
of
all
;
and
surely
they
deserve
better
of
the
dead
,
who
set
a
garland
of
deserved
praises
on
their
life
,
then
they
who
stick
their
Hearse
full
with
flowers
.
Tapers
made
of
pure
waxe
burne
clearely
,
and
after
they
are
blowne
out
,
leave
a
sweet
savour
behinde
them
,
so
the
servants
of
Christ
,
who
have
caused
their
light
so
to
shine
before
men
,
that
they
may
see
their
workes
,
and
glorifie
their
Father
which
is
in
Heaven
:
leave
a
good
name
like
a
sweet
smell
behinde
them
,
and
why
may
wee
not
blow
it
abroad
by
our
breath
?
Deo
Patri
&c.
The
rest
concerning
the
life
and
death
of
the
party
is
lost
.
FINIS
.
VOX
CO●…LI
.
OR
,
THE
DEADS
HERALD
.
SERMON
XLV
.
APOCH
.
14.
13.
And
I
heard
a
voyce
from
heaven
,
saying
unto
mee
,
write
,
blessed
are
the
dead
which
die
in
the
Lord
,
from
hence
forth
,
&c.
VBi
Vulnus
,
ibi
manus
;
From
whence
wee
tooke
our
wound
,
from
thence
we
receive
the
cure
:
a
voyce
from
heaven
strucke
all
the
living
dead
,
saying
,
All
flesh
is
grasse
,
and
the
glory
or
goodlinesse
of
it
,
is
as
the
flower
of
the
field
;
The
grasse
withereth
,
&c.
But
here
a
voyce
from
heaven
maketh
all
whole
againe
,
and
representeth
all
the
dead
in
the
Lord
living
;
yea
,
and
flourishing
too
,
●…aying
,
Blessed
are
the
dead
that
dye
in
the
Lord
.
To
give
a
touch
at
the
wound
,
that
the
smart
thereof
may
make
the
sense
of
the
cure
more
delightfull
.
Omnis
caro
foenum
,
&
omnis
homo
flos
,
All
flesh
is
grasse
,
and
●…very
man
is
a
flower
.
There
is
difference
in
grasse
,
some
is
longer
,
and
some
is
shorter
;
so
some
men
are
longer
lived
,
some
shorter
;
Some
grasse
shooteth
up
with
one
leafe
,
some
with
three
,
some
with
five
,
or
more
:
so
some
men
have
more
in
their
retinue
,
some
fewer
,
some
none
at
all
.
Some
grasse
withereth
before
it
is
cut
,
as
the
grasse
on
the
house
toppe
;
some
is
cut
before
it
with●…reth
,
as
the
grasse
of
the
field
:
so
some
men
decay
before
the
Sythe
of
death
cutts
them
;
all
other
after
.
Likewise
,
there
is
a
great
difference
among
flowers
.
1.
Some
are
for
sight
only
,
not
for
the
smell
,
or
any
vertue
in
medicines
;
as
Tulips
,
Emims
,
and
Crowne
Emperials
.
2.
Some
for
sight
and
smell
,
but
of
no
use
in
Medicines
;
as
Sweet-williams
,
the
painted
Lady
,
and
Iuly-flowers
generally
.
3.
Some
are
both
for
sight
and
smell
,
and
of
singular
use
in
Medicines
,
as
Roses
and
Violets
:
So
some
men
are
of
better
parts
,
and
greater
use
in
the
Church
and
Common-wealth
,
others
of
lesse
.
Some
flowers
grow
in
the
field
,
some
in
the
garden
:
so
some
mens
lives
and
improvements
are
publike
,
others
private
.
Some
flowers
are
put
in
Posies
,
some
in
Garlands
,
some
are
cast
into
the
Still
:
so
some
men
are
better
preferred
then
others
,
and
some
live
and
die
in
obscuritie
.
Lastly
,
some
flowers
presently
lose
their
colour
and
sent
,
as
the
Narcissus
;
some
keepe
them
both
long
,
as
the
red
Rose
:
So
some
men
continue
longer
in
their
bloome
,
grace
and
favour
;
others
for
a
short
time
,
but
all
fade
,
and
within
a
while
are
either
gathered
,
cut
downe
,
or
withered
of
themselves
and
die
.
And
for
this
reason
it
is
as
I
conceive
,
that
we
sticke
herbes
and
flowers
on
the
Hearse
of
the
dead
,
to
signifie
,
that
as
we
commit
earth
to
earth
,
and
ashes
to
ashes
;
so
we
put
grasse
to
grasse
,
and
flowers
to
flowers
.
For
,
omnis
caro
foenum
,
All
flesh
is
grasse
,
and
all
the
goodlinesse
thereof
as
the
flower
of
the
field
,
the
grasse
withereth
,
and
the
flower
fadeth
away
;
But
the
comfort
is
in
that
which
followeth
;
But
the
word
of
the
Lord
endureth
for
ever
,
and
this
is
the
word
which
by
the
Gospell
is
preached
unto
you
;
Whereof
this
verse
which
I
have
read
unto
you
for
my
Text
,
is
part
.
Which
Saint
Iohn
inferreth
as
a
conclusion
or
corrolarie
upon
the
conclusion
of
the
Saints
and
Martyrs
lives
,
this
conclusion
is
in●…erred
upon
two
premisses
,
-
1.
The
end
of
their
labours
.
-
2.
The
reward
of
their
worke
.
The
Syllogisme
may
be
thus
form●…d
.
All
they
who
are
come
to
an
end
of
their
labour
,
and
have
received
liberally
for
their
worke
,
or
are
paid
well
for
their
paines
,
are
happie
:
But
all
the
dead
that
die
in
the
Lord
,
are
come
to
an
end
of
their
labour
,
for
they
rest
from
their
labours
,
and
receive
liberally
,
for
their
workes
follow
them
.
Ergo
,
all
the
dead
that
die
in
the
Lord
are
happy
.
As
in
other
Texts
,
so
in
this
wee
may
borrow
much
light
from
the
occasion
of
the
speech
which
here
was
this
;
Saint
Iohn
having
related
in
a
vision
a
fearefull
persecution
to
fall
in
the
latter
times
,
whereby
the
earth
should
bee
r●…aped
,
and
the
Saints
mowen
like
grasse
,
and
true
beleevers
like
grapes
pressed
in
such
sort
,
that
their
blood
should
come
out
of
the
wine-presse
,
even
to
the
horse
bellies
,
breaketh
into
an
Epiphonema
,
vers.
12.
here
is
the
patience
of
the
Saints
;
that
is
,
here
is
matter
for
their
patience
,
and
faith
to
worke
upon
:
Here
is
their
patience
,
to
endure
for
Gods
cause
,
whatsover
man
or
divell
can
inflict
upon
them
▪
to
part
with
any
limbe
for
their
head
Christ
Jesus
,
gladly
to
forfeit
their
estates
on
earth
for
a
crowne
in
heaven
:
chearefully
to
lose
their
lives
in
this
vale
of
teares
,
that
they
may
find
them
in
the
rivers
of
pleasures
that
spring
Here
is
worke
for
their
faith
also
,
to
see
heaven
,
as
it
were
,
through
hell
;
eternall
life
in
present
numbreth
every
haire
of
their
head
,
and
that
every
teare
they
shed
for
his
sake
shall
bee
turned
into
a
pearle
,
every
drop
of
blood
into
a
Rubie
to
be
set
in
their
crowne
of
glorie
.
To
confirme
both
their
faith
,
and
patience
Christ
proclaimeth
from
heaven
,
that
howsoever
in
their
life
they
seemed
miserable
;
yet
in
their
death
they
shall
bee
most
blessed
,
and
that
the
worst
their
enemies
can
doe
,
is
to
put
them
in
present
possession
of
their
happinesse
;
Blessed
are
the
dead
,
&c.
So
saith
the
spirit
,
whatsoever
the
flesh
saith
to
the
contrarie
.
Here
wee
have
-
1.
A
proposition
,
De
fide
,
of
faith
.
-
2.
A
Deposition
,
or
testimonie
of
the
spirit
.
A
Proposition
of
the
happy
estate
of
the
dead
.
A
deposition
of
the
holy
Ghost
to
confirme
our
faith
therin
.
-
1.
Saint
Iohn
sets
downe
his
relation
.
-
2.
A
most
comfortable
assertion
.
-
3.
A
most
strong
confirmation
.
The
relation
strange
,
of
a
voyce
from
heaven
,
without
any
speaker
.
The
assertion
as
strange
,
of
a
possession
without
an
owner
;
a
blessed
not
to
be
.
The
Confirmation
as
strange
as
either
,
by
an
audible
testimonie
of
an
invisible
witnesse
;
So
saith
the
spirit
.
Or
because
this
asseveration
concerning
the
condition
of
the
Saints
departed
,
is
propositia
necessaria
(
as
the
Schooles
speake
)
we
will
cloath
the
members
of
the
division
with
tearmes
apodicticall
,
and
in
this
verse
observe
-
1.
A
conclusion
sientificall
,
whereof
the
parts
are
-
1.
The
subject
indefinite
,
mortui
,
the
dead
.
-
2.
The
attribute
absolute
,
beati
,
blessed
.
-
3.
The
cause
,
propter
quam
,
the
Lord
,
or
dying
in
the
Lord
.
-
2.
The
proofe
demonstrative
,
and
that
two-fold
.
-
1.
A
priori
.
-
1.
By
a
heavenly
oracle
,
I
heard
a
voyce
,
&c.
-
2.
A
divine
testimonie
,
So
saith
the
spirit
.
-
2.
A
posteriori
,
by
arguments
drawne
-
1.
From
their
cessation
from
their
worke
,
They
rest
from
their
labours
.
-
2.
Their
remuneration
for
their
workes
,
Their
workes
follow
them
.
Where
the
matter
is
pretious
,
a
decision
of
the
least
quantitie
is
a
great
losse
:
and
therefore
(
as
the
spie
of
nature
observeth
)
the
Iewellers
will
not
rubbe
out
a
small
clowde
,
or
specke
in
an
orient
Rubie
,
because
the
lessening
the
substance
will
more
disadvantage
them
,
then
the
fetching
out
of
the
spot
advance
them
in
the
sale
;
Neither
will
the
Alcumists
lose
a
drop
of
quintessence
;
nor
the
Apothecaries
a
graine
of
Bezar
,
nor
an
exact
Commentatour
upon
holy
Scriptures
any
syllables
of
a
voyce
from
heaven
,
the
eccho
whereof
is
more
melodious
to
the
soule
,
then
any
consort
of
most
tuneable
voyces
upon
earth
can
be
.
In
which
regard
I
hold
it
fit
to
relinquish
my
former
divisions
,
and
insist
upon
each
word
of
this
drop
of
doctrine
sweeter
then
the
honey
,
and
the
honey
combe
,
any
leafe
of
the
tree
of
life
,
any
dust
of
the
gold
of
Ophir
.
1.
I
:
there
were
three
men
in
holy
Scriptures
tearmed
Iedidiah
,
that
is
,
Beloved
of
God
;
Solomon
,
Daniel
,
and
Saint
Iohn
the
Evangelist
:
and
to
all
these
God
made
knowne
the
secrets
of
his
Kingdome
by
speciall
revelation
,
and
their
prophecies
are
for
the
most
part
of
a
mysticall
interpretation
.
This
Revelation
was
given
to
Iohn
,
when
hee
was
in
the
spirit
upon
the
Lords
day
;
and
if
wee
religiously
observe
the
Lords
day
,
and
then
bee
in
the
spirit
as
hee
was
,
giving
our selves
wholly
to
the
contemplation
of
Divine
mysteries
:
wee
shall
also
heare
voyces
from
heaven
in
our
soules
and
consciences
.
Heard
,
with
what
eares
could
Saint
Iohn
.
heare
this
voyce
,
sith
hee
was
in
a
spirituall
rapture
,
which
usually
shutteth
up
all
the
doores
of
the
senses
?
I
answer
,
that
as
spirits
have
tongues
to
speake
withall
,
whereof
wee
reade
1
Cor.
13.
1.
Though
I
speake
with
the
tongues
of
men
and
Angels
:
so
they
have
eares
to
heare
one
another
,
that
is
a
spirituall
facultie
answerable
to
our
bodily
sense
of
hearing
.
The
Apostle
sayth
of
himselfe
,
that
hee
was
in
the
spirit
;
was
in
the
spirit
,
so
he
saw
in
the
spirit
,
and
heard
inthe
spirit
,
and
spake
in
the
spirit
,
and
moved
in
the
spirit
,
and
did
all
those
things
which
are
recorded
in
this
Booke
.
When
Saint
Paul
was
wrapd
up
into
the
third
Heaven
,
and
heard
there
words
that
cannot
be
uttered
,
and
saw
things
which
cannot
bee
represented
with
the
eye
;
hee
truely
and
really
apprehended
those
objects
,
yet
not
with
carnall
,
but
spirituall
sences
,
where
with
Saint
Iohn
heard
this
voice
.
A
voyce
from
Heaven
.
The
Pythagoreans
taught
,
that
the
Calestiall
spheares
by
the
regular
motions
,
produced
harmonious
sounds
:
and
the
Psalmist
teacheth
us
,
that
the
Heavens
declare
the
glory
of
God
,
and
the
firmament
sheweth
his
handy
worke
,
and
that
there
is
no
speech
Gasper
Melo
expresly
teacheth
us
.
Saint
Iohn
heard
a
voyce
,
not
sounding
outwardly
,
but
inwardly
framed
by
that
Angell
,
who
revealed
unto
him
the
whole
Apocalypse
.
Saint
Iohn
here
heard
a
voyce
from
Heaven
commanding
him
to
Write
;
and
Sain
Austin
heard
a
voyce
from
Heaven
commanding
him
to
Read
,
Tolle
lege
;
and
most
requesite
it
is
,
that
where
Heaven
speakes
,
the
earth
should
heare
,
and
where
God
writes
,
that
man
should
reade
.
There
never
yet
came
any
voice
from
Heaven
,
which
it
did
not
much
import
and
concerne
the
earth
to
heare
.
The
first
voice
that
came
from
Heaven
,
was
heard
on
Mount
Sinai
;
and
it
was
to
confirme
the
Law
to
bee
of
divine
authoritie
;
and
establish
our
faith
in
God
the
Creatour
.
A
second
voice
from
Heaven
Christ
the
Redeemer
.
A
third
voice
,
(
or
holy
Ghost
the
Comforter
.
A
fourth
voice
that
came
from
Heaven
,
was
heard
by
Saint
Peter
in
a
vision
,
and
Catholike
Church
,
and
the
Communion
of
Saints
,
and
the
incorporating
both
Iewes
,
and
Gentile●…
in
one
mysticall
bodie
.
Lastly
,
a
voice
was
heard
from
Heaven
by
Saint
Iohn
in
this
place
,
to
establish
our
faith
in
the
last
Article
of
the
Creed
,
concerning
the
happinesse
of
the
dead
,
and
the
glorious
estate
of
the
Tryumphant
Church
;
and
the
life
of
the
World
to
come
.
If
wee
desire
to
bee
informed
concerning
the
affaires
of
the
Abissens
,
or
those
of
China
,
Sumatra
,
or
Iapan
;
wee
conferre
with
those
that
are
of
the
same
Countrey
,
or
have
travelled
into
those
parts
:
and
for
the
like
reason
,
if
wee
desire
to
bee
instructed
concerning
the
state
and
condition
of
the
Citizens
of
the
Heavenly
Ierusalem
;
their
infinite
number
,
their
excellent
order
,
their
singular
priviledges
,
their
everlasting
joyes
,
their
feasts
,
their
robes
,
their
palmes
,
their
thrones
,
their
crownes
;
wee
must
enquire
of
them
who
either
are
inhabitants
there
,
or
have
brought
us
Now
as
all
words
of
Kings
are
of
great
authoritie
,
but
especially
their
Edicts
and
Proclamations
;
so
all
voices
from
Heaven
are
highly
to
bee
regarded
and
religiously
obeyed
,
but
especially
.
Decrees
and
Statutes
which
are
commanded
by
the
authoritie
of
the
high
Court
of
Heaven
,
to
bee
written
for
perpetuitie
;
such
as
this
is
in
my
Text
,
I
heard
a
voyce
from
Heaven
,
saying
Write
,
with
a
Pen
of
Diamond
,
in
letters
never
to
bee
obliterated
,
write
it
so
that
it
may
bee
read
of
men
in
all
succeeding
Ages
,
even
to
the
last
man
that
shall
stand
upon
the
earth
.
Here
I
cannot
sufficiently
admire
the
boldnesse
of
Cardinall
Bellarmine
,
who
to
disparage
the
necessitie
of
holy
Scripture
,
and
cry
up
unwritten
traditions
,
which
are
the
best
evidence
hee
can
produce
for
his
new
Trent
Creed
;
blusheth
not
to
publish
it
to
the
World
in
print
,
that
the
Apostles
and
Evangelists
had
no
command
from
God
to
write
their
Gospells
or
Epistles
,
but
that
they
wrote
upon
the
entreatie
of
some
friends
,
or
some
emergent
occasions
.
Were
there
no
other
Text
in
all
the
holy
Scriptures
but
this
,
nor
word
in
this
Text
but
this
one
,
Write
,
it
were
alone
sufficient
to
convince
him
of
grosse
ignorance
,
if
not
rath●…r
giving
the
lye
to
his
own
knowledge
.
But
yet
farther
,
rather
to
confound
him
with
shame
,
then
convince
him
with
evidence
;
doth
not
the
Apostle
affirme
in
generall
of
the
whole
Scripture
,
that
it
is
given
by
Divine
ins●…iration
?
and
what
is
inspiring
but
a
kinde
of
dictating
to
all
the
Pen-men
of
the
holy
Ghost
?
and
doth
not
hee
that
dictateth
to
another
,
both
tell
him
what
hee
shall
write
,
and
bid
him
write
it
?
Besides
,
in
the
1.
of
the
Apocalypse
vers.
10.
11.
Saint
Iohn
heard
a
great
voyce
as
of
a
trumpet
,
saying
;
I
am
Alpha
,
and
Omega
,
the
first
and
the
last
,
and
what
thou
seest
write
in
a
Booke
.
Thirdly
,
besides
the
generall
thrice
worthy
our
observation
,
which
is
written
by
a
threefold
command
?
and
what
is
that
?
Blessed
are
the
dead
,
If
the
dead
are
blessed
,
the
dead
are
,
for
●…n
argument
à
tertio
adjacent●…
ad
secundum
ever
holdeth
if
the
tea●…es
bee
taken
in
the
proper
sense
.
The
Metaphisicks
demonstra●…
,
non
entis
nullus
esse
affectiones
,
that
such
things
as
have
no
existence
have
no
qualities
nor
reall
attributes
:
but
blessednesse
is
here
attributed
to
the
dead
,
the
dead
therefore
are
.
And
the
Philosopher
who
being
demanded
whether
the
living
or
the
dead
were
more
in
number
?
answered
,
that
doubtlesse
the
living
,
quia
mortui
ne
sunt
quidem
,
because
the
dead
were
not
to
bee
reckoned
upon
,
inregard
now
they
are
not
at
all
,
spake
without
booke
,
and
uttered
that
which
is
most
false
,
as
wee
learne
from
the
mouth
of
Truth
himselfe
;
who
not
onely
affirmeth
that
the
dead
are
,
but
that
they
are
also
living
,
though
dead
to
this
World
,
yet
not
to
the
World
to
come
;
dead
to
men
,
but
not
dead
to
God
,
have
yee
not
read
sayth
our
Saviour
,
what
is
spoken
unto
you
by
God
,
saying
;
I
am
the
God
of
Abraham
,
and
the
God
of
Isaack
,
and
the
God
of
Iacob
,
God
is
not
the
God
of
the
dead
,
but
of
the
living
,
for
all
live
to
him
?
but
are
all
the
dead
blessed
?
the
Text
answereth
,
all
the
dead
that
die
in
the
Lord
;
That
dye
in
the
Lord
?
Yea
,
but
you
will
say
,
those
that
are
already
dead
,
cannot
dye
,
what
then
is
the
meaning
of
this
phrase
,
the
dead
that
dye
in
the
Lord
?
Saint
Ambrose
answereth
,
hee
that
is
dead
alreadie
cannot
dye
in
the
same
sense
that
hee
is
dead
,
but
hee
that
is
alreadie
dead
in
one
sense
,
may
bee
sayd
to
dye
in
another
;
hee
that
is
dead
to
the
World
,
as
all
the
regenerated
who
have
mortified
the
deeds
of
the
flesh
,
may
afterwards
dye
to
the
bodye
and
so
dye
in
the
Lord
,
that
is
breathe
out
his
soule
into
the
hands
of
the
Lord
.
This
is
sound
Divinitie
,
and
a
true
proposition
,
but
no
true
exposition
of
this
place
;
in
which
the
latter
seemeth
to
bee
a
limitation
of
the
former
:
as
God
is
neare
to
all
that
call
upon
him
,
yea
,
all
that
call
upon
him
faithfully
;
so
here
blessed
are
the
dead
,
what
all
dead
howsoever
they
dye
?
no
,
but
all
that
dye
in
the
Lord
.
There
is
much
varietie
among
the
interpreters
about
the
interpretation
of
this
phrase
,
to
dye
in
the
Lord
.
Some
will
have
the
meaning
thereof
,
to
bee
those
that
dye
for
the
Christian
faith
,
and
seale
the
truth
thereof
with
their
bloud
.
And
they
alleage
for
themselves
,
first
paralell
texts
of
Scripture
,
wherein
the
preposition
in
,
is
put
for
pro
:
for
as
Gen.
18.
13.
omnes
in
t●…
benedicentur
all
Nations
shall
bee
blessed
in
thee
,
that
is
for
thee
,
and
in
thy
seed
,
that
is
●…orthy
seed
;
and
Gen.
28.
18.
servivi
Berachel
word
for
word
,
I
served
in
Rachel
,
that
is
for
Rachel
.
Next
they
alleage
the
ante●…edents
,
together
with
the
occasion
of
these
words
verse
12.
here
is
the
patience
of
the
Saints
,
here
are
they
that
keepe
the
Commandements
of
God
,
and
the
faith
of
Iesus
Christ
:
and
truly
the
maine
scope
of
the
Text
seemeth
to
bee
,
to
arme
the
godly
with
patience
,
and
to
encourage
them
to
fight
against
the
Beast
,
upon
whom
before
God
execute
vengeance
,
if
it
so
fall
out
that
many
of
Gods
faithfull
servants
loose
their
lives
:
Yet
that
none
should
be
dismayed
therewith
,
because
all
that
so
dye
are
blessed
,
for
they
exchange
a
temporall
life
in
this
World
,
for
an
eternall
in
another
.
Thirdly
say
they
,
it
cannot
bee
well
conceived
how
any
can
dye
in
Domino
in
the
Lord
who
is
the
Lord
of
life
,
if
wee
take
the
preposition
in
the
proper
sence
:
for
though
in
the
naturall
bodie
a
member
may
bee
cut
off
and
dye
,
the
head
being
alive
;
yet
it
is
not
so
in
the
mysticall
bodie
of
Christ
,
no
true
Member
thereof
can
bee
cut
off
,
much
lesse
dye
,
while
it
continues
in
that
bodie
;
by
dying
in
the
Lord
,
therefore
wee
must
understand
dying
for
the
Lord
,
so
they
.
Others
will
have
the
words
not
to
bee
restrained
to
Martyrs
onely
,
but
to
belong
to
all
that
die
in
the
feare
of
God
,
and
the
faith
of
Christ
.
And
they
alleage
for
themselves
also
a
paralell
Text
;
1
Cor.
15.
18.
where
to
fall
a
sleepe
in
the
Lord
,
is
spoken
generally
of
all
true
beleevers
departing
this
life
.
Besides
Saint
dye
in
the
Lord
,
and
to
dye
for
the
Lord
:
mori
pro
Domino
martyrum
est
,
mori
in
Domino
omnium
confessorum
;
si
beati
qui
in
Domino
moriuntur
,
quanto
magis
qui
pro
Domino
moriuntur
?
to
dye
for
the
Lord
is
the
glory
of
martyrs
,
but
to
dye
in
the
Lord
,
the
glory
of
all
Confessors
:
if
they
are
happy
who
dye
in
the
Lord
,
how
much
more
they
that
dye
for
the
Lord
?
Thirdly
,
the
reward
here
promised
is
common
to
all
beleevers
,
and
not
peculiar
to
the
Martyrs
:
for
all
true
beleevers
when
they
dye
rest
from
their
labours
,
and
their
workes
follow
them
.
If
the
Spirit
had
meant
Martyrs
onely
,
hee
would
rather
have
sayd
,
they
have
ease
from
their
torments
,
then
rest
from
their
labours
,
and
their
trophies
and
victories
follow
them
.
All
that
dye
for
Canticles
,
Come
my
beloved
,
let
us
goe
forth
,
went
out
of
this
world
.
Or
in
the
Act
of
gratulation
,
and
thankes-giving
as
Petrus
Celestinus
,
who
repeating
that
last
verse
of
the
last
Psalme
,
Omnis
spiritus
laudet
Dominum
,
Let
every
breath
;
or
every
one
that
hath
breath
,
praise
the
Lord
,
breathed
out
his
soule
.
Or
in
an
Act
of
divine
contemplation
,
as
Gerson
that
famous
Chancellour
of
Paris
,
who
having
explicated
fiftie
properties
of
divine
love
,
concluded
both
his
Treatise
,
and
his
life
with
fortis
ut
mors
dilectio
,
Love
is
strong
as
death
.
To
knit
up
all
,
six
sorts
of
men
may
lay
just
claime
to
the
blessednesse
in
my
Text.
First
Martyrs
,
for
they
die
in
the
Lord
,
because
they
die
in
his
quarrell
.
Secondly
Confessours
,
for
they
die
in
the
Lord
,
because
they
die
in
his
faith
,
and
in
the
confession
of
his
name
.
Thirdly
,
all
they
that
love
Christ
,
and
are
beloved
of
him
,
for
they
die
in
the
Lord
,
because
they
die
in
his
bosome
,
and
embracings
.
Fourthly
,
all
truly
penitent
sinners
,
for
they
dye
in
the
Lord
,
because
they
dye
in
his
peace
.
Firthly
,
all
they
who
are
engrafted
into
Christ
by
a
speciall
faith
,
and
persever
in
him
to
the
end
,
for
they
die
in
the
Lord
,
because
they
die
in
his
communion
,
as
being
members
of
his
mysticall
body
.
Lastly
,
all
they
that
dye
,
calling
upon
the
Lord
,
or
otherwise
make
a
godly
end
,
for
they
dye
in
the
Lord
,
because
they
dye
in
the
workes
of
the
Lord
,
and
happy
is
that
servant
whom
his
Master
when
hee
commeth
shall
find
so
doing
.
From
hence-forth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Beza
and
some
other
render
the
word
in
the
originall
perfectly
,
because
the
dead
obtaine
the
blessednesse
they
hoped
for
;
but
this
Exposition
cannot
stand
,
unlesse
wee
restraine
this
blessednesse
to
the
soule
.
For
the
perfect
and
consummate
deads
blessednesse
,
farre
exceedes
the
blessednesse
of
the
living
;
for
here
wee
have
but
the
first
fruits
of
happinesse
,
but
in
heaven
wee
shall
have
the
whole
lumpe
:
here
wee
hunger
and
thirst
for
righteousnesse
,
there
wee
shall
be
satisfied
.
To
this
we
all
willingly
assent
,
but
it
will
not
hence
follow
,
that
they
have
their
whole
lumpe
of
happinesse
till
the
day
of
Judgement
.
Blessed
they
are
from
the
houre
of
their
death
,
but
not
perfectly
;
blessed
,
but
not
consummatly
:
blessed
intensive
,
as
blessed
as
the
soule
by
it selfe
can
be
for
that
state
in
which
it
now
is
:
not
blessed
extensive
not
so
blessed
as
the
whole
person
shall
be
,
when
the
soule
shall
bee
the
second
time
given
to
the
body
,
and
both
bid
to
an
everlasting
feast
at
the
mariage
of
the
Lambe
.
Others
therefore
more
agreeable
to
the
Analogie
of
faith
,
render
the
originall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
hence-forth
,
and
referre
the
hence-forth
,
not
to
the
time
of
the
uttering
this
Prophecie
;
as
if
before
it
none
were
blessed
(
for
before
this
prophecie
all
the
Apostles
(
Saint
Iohn
only
excepted
)
and
thousands
of
Saints
and
Martyrs
had
died
in
the
Lord
,
and
were
at
rest
from
their
labours
)
but
to
the
instant
of
their
dying
in
the
Lord
,
they
no
sooner
lost
their
lives
for
Christ
,
then
they
found
happinesse
in
him
.
So
soone
as
Lazarus
dyed
,
his
soule
was
carried
by
Angels
into
Abrahams
bosome
.
So
soone
as
the
Thiefe
expired
on
the
Crosse
,
hee
aspired
to
Paradise
,
and
was
with
Christ
;
So
Nazianzen
teacheth
concerning
every
religious
soule
;
I
beleeve
,
saith
he
,
that
every
noble
soule
which
is
in
grace
and
favour
with
God
,
presently
as
soone
as
shee
hath
shaken
off
the
body
,
which
kept
downe
her
wings
,
flyeth
joyfully
streight
up
to
her
Lord
;
and
Saint
Cyprian
,
Death
to
the
godly
is
not
a
departure
,
but
a
passe
from
a
temporall
to
an
eternall
life
,
and
no
stay
by
the
way
,
as
soone
as
we
have
finished
our
course
here
,
we
may
arrive
at
the
goale
there
;
And
S.
Bernard
,
The
infidels
call
the
parting
of
the
soule
from
the
body
,
Death
,
but
the
beleevers
call
it
the
Passeover
,
because
it
is
a
passe
from
death
to
life
.
For
they
die
to
the
world
,
that
they
may
perfectly
live
to
God
.
To
strike
sayle
and
make
toward
the
shore
,
if
all
that
dye
in
the
Lord
are
blessed
,
from
the
very
moment
of
their
death
,
and
this
blessednesse
is
confirmed
by
a
voyce
from
heaven
:
let
us
give
more
heed
to
such
a
voyce
,
then
to
any
whisper
of
the
flesh
or
divell
.
Whatsoever
Philosophie
argueth
or
Reason
objecteth
,
or
sense
excepteth
against
it
:
let
us
give
more
heed
to
God
then
man
,
to
the
spirit
then
the
flesh
,
to
faith
then
to
reason
,
to
heaven
then
to
earth
;
although
they
who
suffer
for
the
testimonie
of
the
Gospell
seeme
to
be
most
miserable
,
their
skinnes
being
fleyed
off
,
their
joynts
racked
,
their
whole
body
torne
in
peeces
,
or
burned
to
ashes
;
their
goods
confiscate
,
their
armes
defaced
,
and
all
manner
of
disgraces
put
upon
them
:
yet
they
are
most
happy
in
heaven
,
by
the
testimonie
of
heaven
it selfe
,
the
malice
of
their
enemies
cannot
reach
so
high
as
heaven
,
it
cannot
touch
them
there
,
there
,
much
lesse
awake
them
out
of
their
sweet
sleepe
in
Jesus
.
Secondly
,
if
the
dead
are
blessed
in
comparison
of
the
living
:
let
us
not
so
glew
our
thoughts
,
and
affections
to
the
world
,
and
the
comforts
thereof
,
but
that
they
may
bee
easily
severed
,
for
there
is
no
comparison
betweene
the
estate
of
the
godly
in
this
life
,
and
in
the
life
to
come
;
for
here
they
labour
for
rest
,
there
they
rest
from
their
labour
:
here
they
expect
what
they
are
to
receive
,
there
they
receive
what
they
expected
:
here
they
hunger
and
thirst
for
righteousnesse
,
there
they
are
satisfied
;
here
they
are
continually
afflicted
,
either
for
their
sinnes
,
or
with
their
sinnes
,
and
they
have
continuall
cause
to
shed
teares
,
either
for
the
calamities
of
Gods
people
,
or
the
strokes
they
themselves
there
all
teares
are
wiped
from
their
eyes
.
Here
they
are
alwayes
troubled
,
either
ought
to
suspend
his
verdict
of
any
mans
happinesse
till
hee
saw
his
end
.
Thirdly
,
if
those
dead
are
blessed
,
that
dye
in
the
Lord
,
let
us
strive
to
be
of
that
number
,
eamus
&
nos
,
&
moriamur
cum
eo
,
Let
us
goe
and
dye
with
him
,
and
in
him
:
And
that
we
may
doe
so
,
wee
must
first
endevour
to
live
in
him
;
For
Cornelius
à
Lapida
his
collection
is
most
true
;
As
a
man
cannot
die
at
Rome
,
who
never
lived
at
Rome
▪
so
none
can
dye
in
Christ
,
who
never
lived
in
him
,
and
none
can
live
in
him
,
who
is
not
in
him
;
first
then
wee
must
labour
to
be
in
him
,
and
how
may
wee
compasse
this
?
Christ
himselfe
teacheth
us
:
I
am
the
Vine
,
and
my
Father
is
the
Husbandman
,
every
branch
that
beareth
not
fruit
in
me
,
he
taketh
away
,
and
every
branch
that
breareth
fruit
he
purgeth
,
that
it
may
bring
forth
more
fruit
;
as
the
branch
cannot
beare
fruit
of
it selfe
,
exceept
it
abide
in
the
Vine
,
no
more
can
yee
except
yee
abide
in
mee
.
Hence
wee
learne
that
wee
cannot
beare
fruit
in
Christ
,
unlesse
as
branches
we
be
ingrafted
into
him
;
now
that
a
graffe
may
be
inoculated
.
-
1.
There
must
be
made
an
incision
in
the
tree
.
-
2.
The
graffe
or
syence
must
be
imped
in
.
-
3.
After
it
is
put
in
,
it
must
be
ioyned
fast
to
the
tree
.
The
incision
is
already
made
,
by
the
wounds
given
Christ
at
his
death
many
incisions
were
made
in
the
true
Vine
:
that
which
putteth
us
in
,
or
inoculateth
us
,
is
a
speciall
faith
,
and
that
which
binds
us
fast
to
the
tree
,
is
love
and
the
grace
of
perseverance
.
If
then
we
bee
engrafted
by
faith
into
Christ
,
and
bound
fast
unto
him
by
love
,
wee
shall
partake
of
the
Iuice
of
the
stocke
,
and
grow
in
grace
,
and
beare
fruit
also
more
and
more
,
and
so
living
in
the
true
Vine
,
we
shall
die
in
him
,
and
so
dying
in
him
,
wee
shall
reflourish
with
him
in
everlasting
glorie
.
Fourthly
,
if
wee
are
assured
by
a
voyce
from
heaven
,
that
none
but
they
are
blessed
,
who
die
in
the
Lord
:
all
Infidells
,
Jewes
,
and
Turkes
;
yea
,
and
such
hereticks
too
as
denie
all
speciall
faith
in
Christ
are
in
a
wretched
and
lamentable
case
;
for
it
is
cleare
that
unbeleevers
cannot
live
in
Christ
,
for
the
just
liveth
by
faith
,
and
though
hereticks
,
and
among
them
our
Adversaries
of
Rome
have
a
generall
faith
,
yet
because
they
want
a
speciall
faith
in
Christ
whereby
they
are
to
be
ingrafted
into
him
,
and
made
members
of
his
mysticall
body
,
they
can
make
no
proofe
to
themselves
or
others
,
(
at
least
unlesse
they
renounce
some
of
the
Trent
Articles
)
that
they
live
,
or
dye
in
the
Lord
.
Lastly
,
if
all
that
dye
in
Christ
are
blessed
,
as
a
voyce
from
heaven
assureth
us
,
we
doe
wrong
to
heaven
,
if
we
accompt
them
miserable
;
we
doe
wrong
to
Christ
,
if
we
count
them
as
lost
whom
he
hath
found
;
if
wee
shed
immoderate
teares
for
them
from
whose
eyes
Hee
hath
wiped
away
all
teares
;
to
weare
perpetuall
blacks
for
them
,
upon
whom
he
hath
put
long
white
Robes
.
Whatsoever
super-excellent
weight
of
glory
;
therefore
let
us
not
sorrow
for
them
,
as
those
that
have
no
hope
.
Let
us
not
shew
our selves
Infidells
by
too
much
lamenting
the
death
of
beleevers
.
Weepe
w●…
may
for
them
,
or
rather
for
our
losse
by
them
,
but
moderatly
,
as
knowing
that
our
losse
is
their
gaine
,
and
if
wee
truly
love
them
,
wee
cannot
but
exceedingly
congratulate
their
feasts
of
joy
,
their
rivers
of
pleasures
,
their
Palmes
of
victory
,
their
robes
of
majestie
,
their
crownes
of
glorie
.
Water
therefore
your
plants
at
the
departure
of
your
dearest
friends
,
but
drowne
them
not
.
For
whatsoever
wee
complaine
of
here
,
they
are
freed
from
there
:
and
whatsoever
wee
desire
here
,
they
enjoy
there
:
they
hunger
not
,
but
feast
with
the
L●…
;
they
sigh
not
,
but
sing
with
Moses
,
having
safely
passed
over
the
glassi●…
sea
;
they
lie
not
in
darknesse
,
but
possesse
the
inheritance
of
Saints
in
light
.
They
have
immunitie
from
sinne
,
freedome
from
all
temptations
,
and
securitie
from
danger
:
they
have
rest
for
their
labours
here
,
comfort
for
their
troubles
,
glory
for
their
disgrace
,
joyes
for
their
sorrowes
,
life
for
their
death
in
Christ
,
and
Christ
for
all
,
Cui
,
&c.
FINIS
.
VICTORIS
BRABAEVM
.
OR
,
THE
CONQVEROVRS
PRIZE
.
A
SERMON
PREACHED
at
Rotheriffe
,
at
the
Funerall
of
M
ris
.
Dorothy
Gataker
,
Wife
to
the
worthie
and
Reverend
Divine
Master
Thomas
Gataker
,
B.
D.
SERMON
XLVI
.
APOC.
14.
13.
So
sayth
the
Spirit
that
they
may
rest
from
their
labours
,
and
their
workes
follow
them
.
THe
longer
a
man
enjoyeth
the
benefit
of
life
,
the
more
cause
he
hath
to
desiredeath
;
for
cares
grow
with
years
,
and
sins
with
cares
,
&
sorrows
with
sins
,
and
fears
with
sorrowes
;
which
trouble
the
quiet
,
and
confound
the
musicke
,
and
blend
the
mirth
,
and
dampe
the
whole
joy
of
our
life
:
so
that
hee
who
spinneth
the
thred
of
his
life
to
the
greatest
length
,
gaineth
nothing
thereby
but
this
,
that
hee
can
give
a
fuller
and
clearer
evidence
of
the
vanitie
of
the
World
,
and
yeeld
a
more
ample
testimonie
to
the
miserie
of
man
during
his
abode
in
the
flesh
:
whom
if
wee
take
at
the
best
advantage
of
his
worldly
happinesse
,
hee
must
needs
confesse
that
hee
hath
nothing
of
all
that
is
past
,
but
a
sad
remembrance
;
nor
of
that
which
is
to
come
,
but
a
solicitous
feare
.
As
after
a
great
feast
at
which
a
man
hath
glutted
his
appetite
,
nothing
remaineth
but
lothsome
and
stinking
fumes
ascending
from
the
stomacke
to
the
head
,
and
offending
the
brain
;
so
of
all
the
pleasures
of
sinne
past
,
nothing
remaineth
but
a
bitter
taste
in
the
conscience
,
or
rather
to
use
Saint
Bernards
Metaphor
,
amara
&
foeda
vestigia
,
foule
and
stinking
prints
left
in
the
flore
where
hee
daunced
after
the
Devills
pipe
,
sorrow
and
shame
for
what
hee
hath
beene
,
and
feare
for
what
hee
shall
bee
mingles
and
sowers
all
the
joy
and
delight
in
that
hee
is
.
And
what
is
hee
at
the
best
?
a
poore
tennant
●…t
●…ill
of
a
ruinous
cottage
of
loame
,
or
house
of
clay
readie
to
fall
about
his
eares
,
with
a
Grashoppers
leape
in
a
spot
of
ground
.
His
apparell
is
but
stolne
ragges
,
his
wealth
the
excrements
of
the
earth
,
his
dyet
,
bread
of
carefulnesse
,
got
with
the
sweat
of
his
browes
,
and
all
his
comforts
and
recreations
,
rather
as
Saint
Austine
tearmes
them
solati
a
miserorum
quam
gaudia
beatorum
,
sauces
of
misery
then
dishes
of
happinesse
.
For
albeit
a
good
conscience
bee
a
continuall
feast
,
and
the
testimonie
of
the
Spirit
an
everlasting
Jubile
in
the
soule
,
yet
the
most
righteous
man
that
breathes
mortall
ayre
,
either
by
frailty
,
or
negligence
,
or
diffidence
,
or
impatience
,
or
love
of
this
present
life
,
or
suttletie
of
perswasions
,
or
violence
of
temptations
so
woundeth
his
conscience
,
and
grieveth
the
Spirit
of
grace
;
that
this
feast
is
turned
for
a
time
into
a
fast
,
and
the
Jubile
into
an
ejulate
or
howling
.
All
things
therefore
layd
together
,
the
scornes
of
the
World
,
assaults
from
the
flesh
,
temptations
from
the
Devill
,
rebukes
from
God
,
checks
from
conscience
,
sensible
fayling
of
Grace
,
spirituall
dissertions
,
with
many
a
bitter
agonie
and
conflict
with
despaire
;
I
cannot
but
perfectly
accord
with
the
Poet
in
his
dolefull
note
Faelices
nimium
quibus
est
fortuna
peracta
jam
sua
.
they
are
but
too
happie
whose
glasse
is
well
runne
out
,
and
with
the
Evangelist
in
my
Text
beati
m●…rtui
blessed
are
the
dead
for
they
rest
from
their
labours
,
and
their
workes
follow
them
;
they
rest
from
those
labours
which
tyreus
that
live
,
and
the
workes
which
wee
are
to
follow
,
follow
them
.
A
threefold
cable
saith
the
Wiseman
is
not
easily
-
1
The
testimonie
of
Saint
Iohn
,
Yea
-
2
The
testimonie
of
the
Spirit
,
so
s●…th
the
Spirit
-
3
A
strong
reason
drawne
from
their
rest
and
recompence
,
they
rest
from
their
labours
,
and
they
receive
the
reward
of
their
labours
,
they
are
discharged
of
their
worke
,
and
for
their
worke
.
If
they
were
discharged
for
their
worke
,
and
not
discharged
of
their
worke
,
they
could
not
bee
said
blessed
,
because
their
tedious
and
painefull
workes
were
to
returne
.
And
much
lesse
happie
could
they
bee
tearmed
,
if
they
were
discharged
of
their
worke
;
but
not
for
it
,
for
then
they
should
lose
all
their
labour
under
the
Sunne
,
they
should
have
done
and
suffered
all
in
vaine
:
but
now
because
they
are
both
discharged
of
their
worke
,
for
they
rest
from
their
labour
,
and
discharged
for
their
worke
,
for
their
workes
follow
them
,
they
are
most
blessed
.
The
Spirit
here
taketh
the
ground
of
this
heavenly
musick
ravishing
the
souls
of
the
living
,
and
able
to
revive
the
very
dead
either
from
the
labourers
pay
,
or
the
racers
prize
.
If
the
ground
be
the
labourers
joy
for
their
rest
and
pay
,
the
descant
must
bee
this
;
our
life
is
a
day
,
our
calling
a
labour
,
the
evening
when
wee
give
over
our
death
,
the
pay
our
penny
.
If
the
ground
be
the
racers
joy
for
their
prize
,
the
descant
may
bee
this
;
the
Church
is
the
field
,
●…o
run
that
we
may
obtaine
.
Yea
,
sayth
the
Spirit
.
Wee
read
in
the
Law
and
the
Prophets
,
Thus
sayth
Iehovah
,
the
Lord
:
in
the
Gospell
,
Thus
spake
Iesus
:
But
in
the
Epistles
,
and
especially
in
the
Revelation
thus
sayth
the
Spirit
,
now
the
Spirit
speaketh
evidently
,
heare
what
the
Spirit
sayth
unto
the
Churches
,
hee
that
hath
an
eare
,
let
him
heare
what
the
Spirit
sayth
unto
the
Churches
;
and
the
Spirit
and
the
Bride
sayth
come
.
While
Christ
abode
in
the
flesh
,
hee
taught
with
his
owne
mouth
the
Word
of
life
;
but
now
since
his
Ascention
,
and
sitting
in
state
at
the
right
hand
of
his
Father
,
hee
speaketh
and
doth
all
by
his
Spirit
.
By
the
Spirit
hee
ordain●…th
Pastours
,
furnisheth
them
with
gifts
,
enligh●…h
the
understanding
of
the
hearers
,
and
enclineth
their
wills
and
affections
,
and
so
leadeth
the
Church
into
all
truth
.
In
which
regard
Tertullian
elegantly
tearmeth
the
Spirit
,
Christi
Vicarium
Christ
his
Vicar
preaching
in
his
stead
,
and
discharging
the
Cure
of
the
whole
World
.
Secondly
,
so
sayth
the
Spirit
not
the
flesh
,
the
earth
denies
it
,
but
Heaven
avereth
it
:
when
a
man
removeth
out
of
this
World
,
the
flesh
beholdeth
nothing
but
a
corpes
brought
to
the
Church
,
and
a
coffine
layd
in
the
Grave
;
but
the
spirit
discerneth
an
Angel
carrying
the
soule
up
to
Heaven
,
and
leaving
it
in
Abrahams
bosome
,
till
the
Father
of
spirits
shall
give
her
againe
to
the
bodie
,
arrayed
in
glorious
apparell
.
There
is
no
Doctrine
the
Devill
,
the
flesh
,
and
the
World
more
oppose
then
this
here
delivered
by
the
Spirit
concerning
the
blessednesse
of
the
dead
;
for
all
Atheists
,
all
Heathen
,
all
carnall
men
,
all
Saduces
,
and
sundrie
sorts
of
Heretickes
deny
the
Resurrection
of
the
bodie
;
and
the
greater
part
of
them
also
,
the
immortalitie
of
the
soule
:
A
wicked
and
ungodly
person
beleeveth
not
his
soule
to
bee
immortall
,
because
hee
would
not
have
it
so
,
hee
would
not
that
their
should
be
another
World
,
because
hee
can
have
hope
of
no
good
there
,
having
carried
himselfe
so
ill
in
this
,
faine
hee
would
stifle
the
light
in
his
conscience
;
which
if
hee
would
open
his
eyes
would
clearly
discover
future
tribunall
;
yet
sometimes
hee
cannot
smother
it
,
and
therefore
as
Tully
,
who
saw
a
glimering
of
this
truth
,
observeth
hee
is
wonderfully
tormented
out
of
a
feare
,
that
endlesse
paines
attend
him
after
this
life
.
Well
let
the
flesh
,
and
fleshly
minded
men
deeme
or
speake
what
they
list
concerning
the
state
of
the
dead
;
the
Spirit
of
truth
sayth
,
that
all
that
dye
in
the
Lord
,
are
blessed
.
But
where
sayth
the
Spirit
so
?
In
the
Scriptures
of
the
old
,
and
new
Testament
,
and
in
this
vision
,
and
in
the
heart
and
conscience
of
every
true
beleever
.
First
in
the
Scriptures
,
let
mee
dye
the
death
of
the
righteous
,
and
let
my
last
end
bee
like
unto
his
,
refraine
thy
voyce
from
weeping
,
and
thine
eyes
from
teares
,
for
thy
workes
shall
bee
rewarded
,
and
there
is
hope
in
thine
end
saith
the
Lord
;
precious
in
the
sight
of
the
Lord
,
is
the
death
of
his
Saints
:
the
righteous
shall
wash
his
foot
in
the
bloud
of
the
wicked
,
so
that
a
man
shall
say
,
verily
there
is
a
reward
for
the
righteous
,
Christ
is
in
life
and
death
advantage
;
for
I
am
in
a
straight
betweene
two
,
having
a
desire
to
depart
and
to
bee
with
Christ
,
which
is
f●…
better
.
Secondly
in
this
vision
;
for
Saint
Iohn
heard
a
voyce
from
Heaven
saying
,
Write
it
as
it
were
with
a
Penne
of
Iron
,
upon
the
Tombe
of
all
that
are
departed
in
the
Lord
,
for
so
saith
the
Spirit
.
Lastly
,
the
Spirit
speaketh
it
in
the
heart
and
soule
of
every
true
beleever
lying
on
his
death
bed
,
or
on
the
Gridiron
,
or
in
the
dungeon
,
or
on
the
gibbet
,
or
on
the
faggot
;
did
not
the
Spirit
seale
this
truth
aboveall
other
at
such
times
to
his
servants
,
were
not
then
their
hope
full
of
immortality
they
could
never
have
welcomed
death
,
embraced
the
flames
,
sung
in
their
torments
,
and
triumphed
over
death
,
even
when
they
were
in
the
jawes
of
it
.
When
Iob
was
in
the
depth
of
all
his
miserie
,
the
Spirit
spake
in
his
heart
,
I
know
that
my
Redeemer
liveth
,
and
that
hee
shall
stand
in
the
latter
day
upon
the
earth
,
and
though
after
my
skinne
wormes
destroy
this
body
,
yet
in
my
flesh
shall
I
see
God
,
whom
I
shall
see
for
my selfe
,
and
mine
eyes
shall
behold
,
and
not
another
,
though
my
reines
bee
consumed
within
mee
.
Likewise
when
Saint
Paul
was
now
readie
to
bee
offered
,
and
the
time
of
his
departure
was
at
hand
,
the
Spirit
spake
in
him
;
I
have
fought
a
good
fight
,
I
have
finished
my
course
,
I
have
kept
the
faith
;
henceforth
there
is
layd
up
for
mee
a
crowne
of
righteousnesse
,
which
the
Lord
the
righteous
judge
shall
give
mee
at
that
day
,
and
not
to
mee
onely
,
but
to
them
also
that
love
his
appearing
.
Likewise
when
Gerardus
was
giving
up
the
ghost
,
the
Spirit
spake
in
him
,
O
Death
where
is
thy
sting
?
Mors
non
est
stimulus
sed
jubilus
:
And
though
Robert
Glover
the
Martyr
all
the
night
before
his
Martyrdome
,
prayed
for
strength
and
courage
,
but
could
feele
none
,
yet
when
he
came
to
the
sight
of
the
stake
,
he
was
mightily
replenished
Hee
is
come
,
hee
is
come
.
You
have
heard
where
the
spirit
saith
so
,
give
eare
now
to
a
voyce
from
heaven
,
declaring
why
the
spirit
saith
so
for
they
rest
from
their
labours
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
as
well
paine
,
as
paines
,
broyles
as
toyles
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greeke
:
so
paine
and
paines
in
English
,
are
of
kinne
for
labour
is
paine
to
the
body
,
and
paine
is
labour
to
the
Spirit
;
and
therefore
what
wee
say
to
bee
punished
and
tormented
with
a
disease
,
the
Latine
say
laborare
morbo
,
and
the
throngs
and
throes
which
women
endure
in
Child-bearing
,
wee
call
their
labouring
.
Here
then
the
dead
have
a
double
immortalitie
granted
them
.
-
1
From
the
labours
of
their
calling
.
-
2
From
the
troubles
of
their
condition
,
freedome
from
paine
,
and
paines
taking
.
What
then
(
may
some
object
)
doe
the
dead
sleepe
out
all
their
time
from
the
breathing
out
their
last
gaspe
,
to
the
blowing
the
last
trumpe
?
as
they
suffer
nothing
,
so
doe
they
nothing
?
but
are
like
Consul
Bibulus
,
who
held
onely
a
roome
,
and
filled
up
a
blancke
in
the
Roman
fasti
.
Nam
〈◊〉
factum
consule
nil
memini
.
or
like
mare
mortuum
,
without
any
motion
or
operation
at
all
?
a
continuall
motion
,
as
the
word
is
ta●…en
in
that
old
proverbiall
verse
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
it
can
no
more
bee
and
not
worke
,
then
the
winde
can
bee
and
not
blow
,
the
fire
and
not
burne
,
a
diamond
and
not
sparkle
,
the
sunne
and
not
shine
;
therefore
it
is
not
sayd
here
simply
,
that
they
rest
from
all
kinde
of
motion
or
working
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
from
toylesome
labours
,
soretravells
;
and
againe
from
their
owne
labours
or
workes
,
not
the
Lords
.
They
keepe
an
everlasting
Sabbath
in
not
doing
of
their
owne
workes
but
Gods
,
they
rest
from
sinfull
and
painefull
travells
,
but
not
from
the
workes
of
a
sanctified
rest
,
for
they
rest
not
day
and
night
saying
,
holy
,
holy
,
holy
,
Lord
God
Almighty
,
which
was
,
which
is
,
and
is
to
returne
unto
thy
rest
,
O
my
soule
,
for
the
Lord
hath
dealt
b●…untifully
with
thee
.
Bodies
rest
in
their
proper
places
,
but
spirits
in
their
proper
object
,
in
the
contemplation
,
fruition
,
admiration
,
and
adoration
whereof
,
consisteth
their
everlasting
content
.
This
object
is
God
,
whom
they
contemplate
in
their
mind
,
enjoy
in
their
will
,
adore
in
both
,
and
this
is
their
continuall
worke
,
and
their
worke
is
their
life
,
and
their
life
is
their
happinesse
,
which
the
Divines
fitly
expresse
in
one
word
glorification
,
which
must
be
taken
both
actually
,
and
passively
,
for
they
glorifie
God
,
and
God
glorifieth
them
;
God
glorifieth
them
,
by
casting
the
full
casting
their
crownes
before
him
,
saying
,
Thou
art
worthy
,
O
Lord
,
to
receive
glory
and
honour
,
and
power
,
for
thou
hast
created
all
things
,
and
for
thy
pleasure
they
are
,
and
were
created
.
They
rest
from
their
labours
.
This
Text
of
holy
Scripture
containeth
in
it
,
the
waters
of
Siloah
not
so
much
to
refresh
those
that
are
tyred
with
their
former
labours
,
having
borne
the
heate
of
the
whole
day
,
as
to
lave
out
the
false
fire
of
Purgatorie
,
for
blessednesse
cannot
stand
with
miserie
,
nor
rest
with
trouble
,
nor
reward
with
punishment
,
but
all
that
dye
in
the
Lord
are
blessed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
à
tempore
mortis
from
the
time
of
their
death
(
as
venerable
Beda
,
and
other
expound
the
words
)
and
so
blessed
are
they
,
that
they
rest
from
all
paine
and
paines
;
and
so
rest
,
that
their
workes
follow
them
;
that
is
as
I
shall
declare
hereafter
,
the
reward
of
their
workes
.
If
this
lave
not
out
the
Romish
fire
,
which
scareth
the
living
more
then
the
dead
,
and
purgeth
their
purses
,
and
not
their
soule
,
wee
may
draw
store
of
water
to
quench
it
out
of
divers
other
Texts
of
holy
Scripture
,
as
namely
,
First
,
If
the
tree
fall
towards
the
South
,
or
towards
the
North
in
the
place
where
the
tree
falleth
,
there
it
shall
bee
.
Which
Text
[
*
](A13752-e170710-b)
*
Ol●…mp
.
in
eccles.
in
quocunque
igitur
loco
●…ive
illustri
,
●…ive
tenebrosus
,
●…ive
in
turpi
scelerum
●…atione
,
sive
in
honestâ
virtutum
deprehenditur
,
homo
cum
moriatur
in
eo
gradu
,
●…tque
eo
ordine
permanet
in
aeternum
nam
vel
requiescit
in
lumine
felicitatis
aeternae
cum
justis
,
&
Christ●…
Domino
:
vel
in
tenebris
cruciatur
cum
impuris
,
&
pr●…cipe
hujus
mund●…
diabolo
.
Cyp.
ad
Demet
.
quand
.
huic
excessum
fu●…it
nullus
jam
penitentiae
locus
est
,
uullus
satisfactionis
effectus
,
hie
vita
,
aut
amittitur
,
●…ut
tenetur
,
&
infra
ad
immortalitem
sub
ipsa
morte
transitur
.
Olympiodorus
thus
illustrateth
,
in
whatsoever
place
therefore
,
whether
of
light
or
of
darknesse
;
whether
in
the
worke
of
wickednesse
,
or
of
vertue
,
a
man
is
taken
at
his
death
,
in
that
degree
and
ranke
doth
he
remaine
either
in
light
with
the
just
,
and
Christ
the
King
of
all
,
or
in
darknesse
with
the
wicked
,
and
prince
of
the
world
.
To
little
purpose
therefore
is
all
that
is
,
or
can
be
done
for
the
dead
,
after
they
have
taken
their
farewell
of
us
,
after
wee
are
gone
from
hence
,
there
remaines
no
place
for
repentance
or
penance
,
no
effect
or
benefit
of
satisfaction
,
here
life
is
either
lost
or
obtained
,
but
if
thou
▪
O
Demetrian
saith
Saint
Cyprian
,
even
at
the
very
end
,
and
setting
of
thy
temporall
life
dost
pray
for
thy
sinnes
,
and
call
upon
the
only
true
God
with
confession
and
faith
,
pardon
is
given
unto
the
confessing
thy
sinnes
,
and
saving
grace
is
granted
to
thee
by
the
divine
pietie
(
or
mercie
)
and
at
the
very
moment
of
death
,
thou
hast
à
passage
to
immortalitie
.
Secondly
,
Eccles.
12.
5.
Man
goeth
to
his
long
home
,
and
the
Mourners
goe
about
the
streetes
;
Which
words
Gregorius
of
Neocesarea
,
The
good
man
shall
goe
to
his
everlasting
house
rejoycing
,
but
the
wicked
shall
fill
all
with
lamentations
.
And
S.
Cyprian
all●…ding
to
this
passage
resolveth
,
that
after
this
temporall
life
is
ended
,
we
are
diversly
bestowed
at
the
Innes
of
death
,
or
immortalitie
;
at
neither
of
which
hangeth
any
signe
of
Purgatorie
,
as
any
man
may
see
.
Thirdly
,
Luke
16.
22.
The
begger
dyed
,
and
was
carried
by
Angells
into
Abrahams
bosome
;
This
beggers
case
Macharius
a
learned
Monke
of
Egypt
maketh
a
president
for
all
the
servants
of
God
,
who
when
they
remove
out
of
the
body
the
quires
of
Angels
receive
their
soules
into
their
owne
side
,
into
the
pure
world
,
and
so
brings
them
unto
the
Lord
.
And
Saint
Ierome
raiseth
a
strong
fort
of
comfort
upon
the
ground
of
this
parable
;
Let
the
dead
bee
lamented
,
but
such
a
one
whom
hee
doth
receive
for
whose
paine
everlasting
fire
doth
burne
,
but
let
us
whose
departure
a
troupe
of
Angells
doth
accompanie
,
whom
Christ
commeth
forth
to
meet
,
account
it
a
grievance
,
if
wee
doe
longer
dwell
in
this
tabernacle
of
death
.
And
as
Machareus
and
Saint
Ierome
,
so
Saint
Hillarie
also
draweth
a
generall
rule
from
their
example
,
that
as
soone
as
this
life
is
ended
,
every
one
without
delay
is
sent
over
,
either
to
Abrahams
bosome
,
or
to
the
place
of
torment
,
and
in
that
state
are
reserved
till
the
day
of
Iudgement
.
Fourthly
,
Luke
23.
43.
This
day
thou
shalt
be
with
mee
in
Paradise
;
and
Philip.
1.
23.
I
desire
to
bee
dissolved
,
and
to
bee
with
Christ
;
and
2
Cor.
5.
18.
If
our
earthly
tabernacle
be
dissolved
,
we
shall
have
an
eternall
in
the
heavens
,
and
when
we
are
absent
from
the
body
,
we
are
present
with
the
Lord
;
From
whence
Iustine
Martyr
inferreth
,
After
the
departure
of
the
soule
out
of
the
body
,
there
is
presently
made
a
distinction
betwixt
the
just
and
unjust
,
for
the
soules
of
the
righteous
are
carried
by
Angels
into
Paradise
,
where
they
have
commerce
,
and
sight
of
Angels
and
Archangels
,
but
the
soules
of
the
unjust
to
hell
;
and
Tertullian
collecteth
that
it
is
an
injurie
to
Christ
,
to
hold
that
such
as
bee
called
from
hence
by
him
,
are
in
a
state
that
should
bee
pittied
,
whereas
they
have
obtained
the
chiefe
ayme
of
their
desires
,
If
we
repine
at
this
,
that
others
have
obtained
this
their
desire
,
by
this
our
grudging
at
it
we
seem
to
be
unwilling
to
obtain
the
like
,
and
his
scholler
it
is
for
him
to
feare
death
who
is
not
willing
to
goe
to
Christ
;
it
is
for
him
to
bee
unwilling
to
goe
to
Christ
,
who
doth
not
beleeve
that
he
beginneth
to
reigne
with
Christ
;
if
thou
dost
truely
beleeve
in
God
,
and
art
secure
of
his
promise
,
why
dost
thou
not
embrace
the
message
that
thou
art
called
to
Christ
?
why
dost
thou
not
rejoyce
that
thou
shalt
be
rid
of
the
divell
?
Fiftly
,
1
Iohn
1.
7.
the
blood
of
Christ
purgeth
us
from
all
sinne
,
no
sinne
is
therefore
left
for
Purgatorie
fire
to
burne
out
.
Were
there
the
night
of
this
present
life
,
there
is
no
place
left
(
saith
Gregorie
Nazianzen
)
for
purging
,
it
is
better
to
be
corrected
and
purged
now
(
saith
he
)
then
to
be
sent
to
torments
there
where
the
the
time
of
punishing
is
,
and
not
of
purging
.
But
to
leave
other
springs
,
this
in
my
Text
affordeth
store
of
water
to
extinguish
Purgatory
fire
;
and
therefore
our
adversaries
seeke
to
damme
it
up
two
manner
of
wayes
:
First
by
restraining
this
Text
to
Martyrs
onely
,
who
die
in
the
Lords
quarrell
,
though
their
soules
flye
to
heaven
,
their
wings
being
not
singed
with
this
fire
:
yet
others
(
say
they
)
are
not
saved
,
but
after
some
time
of
abode
in
it
.
Secondly
,
by
cooling
the
heat
of
this
fire
,
and
making
it
not
only
tolerable
,
but
also
comfortable
,
bearing
us
in
hand
that
they
that
are
in
Purgatory
may
be
said
to
be
blessed
,
because
they
rest
from
the
labours
of
this
life
,
and
they
are
secure
of
their
eternall
estate
,
they
are
sure
to
feele
no
other
hell
.
From
the
first
starting-hole
I
have
beaten
them
already
by
demonstrating
,
that
all
that
beleeve
in
Christ
are
ingrafted
by
faith
into
his
mysticall
body
,
and
consequently
,
that
as
they
live
in
him
,
so
they
die
in
him
;
in
which
regard
the
Apostle
speaking
of
all
that
depart
in
the
faith
of
Christ
saith
,
they
sleepe
in
the
Lord
,
and
die
in
Christ
.
Their
second
starting
hole
is
lesse
safe
then
the
former
,
for
to
say
that
this
blessednes
and
Purgatory
paines
may
subsist
in
the
same
soule
,
is
an
assertion
neither
politique
nor
reasonable
.
First
it
is
not
politique
;
for
if
they
coole
Purgatory
fire
in
such
sort
,
they
will
stop
the
Popes
Mint
from
going
;
perswade
the
vulgar
that
the
soules
in
Purgatory
are
in
a
tollerable
,
nay
(
in
some
sort
)
in
a
blessed
estate
,
because
they
rest
from
their
labours
and
their
workes
follow
them
;
and
the
Priests
may
set
their
heart
at
rest
for
gaining
any
remarkable
summes
for
Dirges
,
and
the
Popes
tole-gatherers
also
for
sucking
any
great
advantage
out
of
pardons
to
ransome
soules
out
of
Purgatory
.
And
as
this
answere
standeth
not
with
their
profit
:
so
neither
agreeth
it
well
with
their
owne
tenents
;
for
they
teach
that
Purgatory
fire
is
as
hot
as
Hell
for
the
time
,
surpassing
the
smartest
torment
that
can
bee
devised
,
or
ever
was
endured
on
earth
:
and
call
they
those
happy
who
lie
soultring
in
this
fire
?
yea
,
but
when
they
are
there
they
receive
singular
comfort
in
this
,
that
they
are
sure
they
shall
never
go
to
hell
.
Surely
small
comfort
to
one
who
is
in
hellish
torments
and
shall
continue
there
he
knowes
not
how
long
,
to
tell
him
that
he
is
sure
he
shall
goe
to
no
other
Hell
:
and
how
prove
they
that
Purgatory
is
a
supersedeas
to
Hell
?
What
security
have
they
for
it
?
Gods
Word
?
but
in
all
Gods
Word
there
is
no
sillable
of
Purgatory
,
neither
let
they
the
people
to
know
Gods
Word
;
for
in
Spaine
,
and
generally
where
the
inquisition
is
in
force
,
the
proverbe
is
that
he
smels
of
a
Faggot
,
who
is
found
with
a
Bible
about
him
in
the
mother
tongue
.
These
things
being
so
,
I
wonder
that
any
ordinary
Papist
be
willing
to
die
,
seeing
the
best
hee
can
hope
for
is
to
bee
cast
presently
into
the
flames
of
Purgatory
,
and
there
to
frie
hee
knowes
not
how
long
,
perhaps
a
hundred
,
perhaps
a
thousand
yeares
.
But
(
God
be
blessed
for
it
)
we
have
otherwise
learned
of
Christ
and
his
blessed
Apostles
.
Wee
know
that
if
our
earthly
tabernacle
bee
dissolved
,
wee
shall
presently
have
not
a
temporary
habitation
in
Purgatory
,
but
an
eternall
in
Heaven
:
wee
know
,
that
those
who
beleeve
in
Christ
come
into
no
condemnation
,
but
passe
from
death
to
life
.
Wherefore
let
us
not
take
on
too
much
for
those
whom
God
hath
taken
away
from
us
;
let
us
not
trouble
our selves
for
them
that
are
at
rest
;
let
us
not
shed
over-many
teares
for
them
who
can
now
shed
no
more
teares
;
let
us
not
●…oo
much
grieve
for
them
who
are
free
from
all
paine
and
griefe
.
And
for
our selves
,
let
us
not
be
as
draw
on
and
our
Sunne
is
setting
,
when
the
pangs
of
death
give
us
warning
againe
and
againe
to
goe
out
from
hence
out
of
our
houses
of
clay
;
let
us
embrace
the
day
which
bringeth
us
to
our
everlasting
home
,
which
having
taken
us
away
from
hence
,
and
losed
us
from
the
snares
of
this
world
,
returneth
us
to
Paradise
and
the
Kingdome
of
Heaven
.
It
followeth
;
And
their
Workes
follow
them
.
In
the
handling
of
this
branch
before
wee
tast
of
the
sweet
juyce
we
must
pill
the
root
,
wherein
wee
shall
finde
a
fourefold
difficulty
.
-
1.
How
workes
are
here
distinguished
from
labours
,
-
2.
How
workes
may
be
said
to
follow
them
,
-
3.
Whither
they
follow
them
,
-
4.
When
they
overtake
them
.
The
first
difficulty
is
thus
expedited
:
the
workes
of
the
dead
are
neere
distinguished
from
their
labours
,
as
the
fruit
from
the
branches
that
beare
them
,
the
hyre
from
the
day
labour
,
the
prize
from
the
race
.
As
those
who
taste
the
fruit
of
a
tree
,
are
said
by
an
Hebraisme
to
eate
of
the
tree
,
to
him
that
overcommeth
(
saith
the
Spirit
)
I
will
give
to
eate
of
the
Tree
of
Life
which
is
in
the
midst
of
the
Paradise
of
God
.
So
here
in
this
Text
workes
are
taken
for
the
fruit
of
workes
,
or
their
recompence
of
reward
.
But
how
are
workes
in
this
sense
said
to
follow
the
dead
?
For
all
the
works
of
the
dead
are
either
transient
,
as
meditations
,
prayers
,
1
That
our
good
workes
shall
undoubtedly
bee
rewarded
;
for
it
is
there
is
a
God
,
and
that
hee
is
the
rewarder
of
them
that
diligently
seeke
him
:
yea
,
so
exact
a
rewarder
is
hee
,
that
not
a
widowes
Mite
,
not
a
cup
of
cold
water
,
but
shall
have
an
allowance
for
it
.
Did
Abraham
,
did
Isaack
,
did
Iacob
,
did
Ioseph
,
did
Iob
,
did
Solomon
,
did
Constantine
,
did
Theodosius
and
other
prime
servants
of
God
serve
him
for
nought
?
did
hee
not
open
the
treasures
of
his
bounty
in
such
sort
to
them
all
,
that
they
could
not
but
in
thankefulnesse
subscribe
to
that
protestation
of
the
Propheticall
King
,
verily
there
is
a
reward
for
the
righteous
,
even
in
this
life
,
and
much
more
in
the
life
to
come
,
for
Ecce
venio
,
behold
I
come
quickly
,
and
my
reward
is
with
mee
,
to
give
to
every
man
according
as
his
workes
shall
bee
,
to
them
who
by
patient
continuance
in
well
doing
seeke
for
glory
,
and
honour
,
and
immortalitie
,
eternall
life
;
whence
Saint
Bernard
draweth
this
corollarie
,
though
charity
is
not
mercenary
,
yet
shee
never
goes
from
God
empty
handed
.
2
That
this
reward
is
some
way
due
unto
our
workes
,
for
the
labour●…
sayth
Christ
is
worthy
his
hire
;
and
the
Apostle
is
bold
to
say
,
it
is
just
with
God
to
recompence
to
them
that
trouble
you
,
tribulation
,
but
to
you
rest
;
and
hee
seemeth
to
claime
a
crowne
to
himselfe
as
his
I
have
fought
a
good
fight
,
henceforth
is
layd
up
for
mee
a
crowne
of
righteousnesse
which
the
Lord
the
righteous
judge
shall
give
unto
mee
;
it
is
sayd
to
be
given
indeed
,
but
given
by
a
righteous
judge
,
and
as
a
crowne
of
righteousnesse
,
and
therefore
some
way
due
.
3
Our
good
workes
concurre
actively
to
the
attainment
of
this
reward
:
the
words
of
our
Saviour
,
seeke
ye
first
the
kingdome
of
God
,
and
the
righteousnesse
thereof
:
labour
for
the
meate
that
perisheth
not
,
and
strive
to
enter
in
at
the
narrow
gate
,
and
of
the
Apostle
,
worke
out
your
salvation
with
feare
and
trembling
,
and
this
momentarie
affliction
worketh
unto
us
a
superexcellent
weight
of
glory
,
import
no
desire
.
4
Notwithstanding
all
this
,
our
good
workes
no
way
merit
at
Gods
hand
their
reward
,
neither
absolutely
,
neither
by
the
contract
of
the
Law
,
nor
by
the
covenant
of
grace
:
Not
absolutely
.
1
Because
no
creature
can
simply
merit
any
thing
of
the
Creatour
,
2
Because
our
workes
are
no
way
advantagious
or
beneficiall
to
God
;
wee
indeed
gaine
by
them
,
but
he
gaines
nothing
.
3
Because
there
is
no
proportion
betweene
our
worke
which
is
finite
,
and
the
reward
which
is
infinite
.
Neither
can
wee
be
sayd
to
merit
by
the
contract
of
the
Law
,
as
our
Romish
adversaries
would
beare
us
in
hand
.
1
Because
what
God
requireth
by
the
written
Law
,
wee
are
bound
to
performe
even
by
the
Law
of
nature
;
and
when
we
doe
but
that
which
wee
ought
to
doe
,
our
Saviour
teacheth
us
not
to
tearme
our selves
arrogantly
meritours
at
Gods
hands
,
or
such
as
hee
is
engaged
to
recompence
,
but
unprofitable
servants
.
2
Because
we
do
not
our
work
sufficiently
,
and
therfore
cannot
challenge
as
due
by
contract
our
reward
,
our
best
workes
are
scanty
and
defective
.
3
Because
wee
loyter
many
dayes
,
and
though
at
some
times
wee
doe
a
dayes
worke
such
as
it
is
,
yet
many
times
wee
doe
not
halfe
a
dayes
worke
,
nay
for
one
thing
wherein
we
doe
well
,
we
faile
in
a
thousand
.
Lastly
,
neither
can
wee
be
truly
said
to
merit
,
no
not
by
the
covenant
of
Grace
.
1
Because
the
Grace
which
worketh
in
us
all
in
all
is
no
waies
due
to
us
,
but
most
freely
given
us
of
God
;
our
workes
as
they
are
good
,
they
are
not
ours
,
as
they
are
ours
they
are
not
good
.
2
Because
whatsoever
wee
doe
in
fulfilling
the
Covenant
of
Grace
,
wee
are
bound
to
doe
for
the
inestimable
benefits
which
we
receive
by
our
Redeemer
.
3
Because
wee
imploy
not
our
Tallent
to
our
Masters
best
advantage
;
no
man
walketh
so
exactly
,
as
hee
might
doe
by
the
power
of
grace
;
which
would
not
be
wanting
to
us
,
if
wee
were
not
wanting
to
our selves
.
But
because
wee
may
seeme
partiall
in
our
owne
cause
,
and
take
these
reasons
for
demonstrations
,
which
our
Adversaries
will
not
acknowledge
to
bee
so
much
as
probable
arguments
:
let
the
Austine
,
When
the
Apostle
might
truly
have
said
,
the
wages
of
righteousnesse
is
eternall
life
,
he
chose
rather
to
say
,
but
the
gift
of
God
is
eternall
life
,
that
we
might
understand
,
that
he
brings
us
to
eternall
life
,
not
for
our
merits
,
but
for
his
mercies
sake
.
And
Saint
Basil
,
There
remaines
an
everlasting
rest
to
those
who
fight
lawfully
,
not
for
the
merits
of
their
workes
,
or
verbatim
,
according
to
the
Greeke
originall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
supple
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Not
according
to
the
due
debt
of
their
workes
,
but
of
the
grace
,
or
by
the
favour
of
our
most
munificent
God
.
And
Fulgentius
,
To
possesse
the
kingdome
prepared
for
us
,
is
a
worke
of
grace
,
for
of
meere
grace
there
is
given
,
not
only
a
good
life
to
these
that
are
justified
,
but
eternall
life
to
those
that
are
glorified
.
And
Saint
Ambrose
,
Our
momentarie
afflictions
are
not
worthy
the
glory
that
shall
be
revealed
,
therefore
the
forme
or
tenour
of
the
heavenly
decrees
upon
men
,
proceed
not
according
to
merits
,
but
the
mercy
of
God
.
And
Marke
the
holy
Hermite
,
The
kingdome
of
heaven
is
not
a
reward
of
workes
,
but
a
gift
of
God
prepared
for
his
fruitfull
servants
.
And
let
Pope
Gregorie
conclude
all
,
As
Eleazar
who
killed
the
Elephant
,
yet
was
killed
by
the
Elephant
in
his
fall
upon
him
,
so
those
who
subdue
vices
,
if
they
grow
proud
of
their
victorie
(
as
all
doe
who
conceive
they
merit
heaven
by
it
)
are
subdued
by
,
and
lye
under
those
vices
,
which
they
before
subdued
,
for
hee
dyes
under
the
enemie
whom
he
hath
discomfited
,
who
is
extolled
in
pride
for
the
vice
which
he
conquered
.
The
third
difficultie
was
,
whither
the
workes
follow
the
dead
?
The
fourth
difficultie
was
,
when
the
workes
follow
the
dead
?
When
the
King
shall
say
,
Come
yee
blessed
of
my
Father
,
possesse
the
kingdome
prepared
for
you
;
for
I
was
hangrie
,
and
yee
gave
me
meat
;
I
was
thirstie
,
and
yee
gave
me
drinke
;
I
was
naked
,
and
ye
cloathed
me
;
I
was
sicke
and
in
prison
,
and
ye
visited
me
.
Wee
have
peeled
off
the
rhine
,
let
us
now
taste
of
the
sweet
juyce
:
if
our
workes
shall
most
certainly
,
and
plentifully
bee
rewarded
:
Let
us
be
zealous
of
good
workes
,
let
us
be
filled
with
the
fruits
of
righteousnesse
;
let
us
in
no
case
be
weary
of
well-doing
;
let
us
not
cast
away
our
confidence
which
hath
great
recompence
of
reward
:
if
a
cup
of
cold
water
shall
be
reckoned
for
,
what
thinke
yee
of
a
glasse
of
hot
water
to
revive
many
a
fainting
soule
?
If
two
mites
cast
into
the
treasurie
shall
be
taken
notice
of
,
what
thinke
yee
of
ten
talents
?
If
Christ
hath
a
bottle
for
every
teare
shed
for
him
,
how
much
more
for
every
drop
of
bloud
?
There
are
infinite
motives
in
holy
Scriptures
to
incite
us
to
good
workes
,
I
will
touch
at
this
time
only
upon
three
.
-
1.
Our
great
Obligation
to
them
.
-
2.
Our
exceeding
comfort
in
them
.
-
3.
Our
singular
benefit
by
them
.
First
our
Obligation
to
them
is
twofold
.
-
1.
As
men
.
-
2.
As
Christians
.
As
men
,
wee
are
bound
to
serve
him
with
our
hands
who
gave
us
them
.
As
Christians
,
we
are
to
employ
them
in
his
service
,
who
loosened
them
after
they
were
manacled
,
and
restored
unto
us
the
free
use
of
them
.
2.
Our
comfort
in
them
is
exceeding
great
,
they
assure
us
of
our
spirituall
life
;
for
as
the
naturall
life
is
discerned
by
three
things
especially
.
1.
The
beating
of
the
pulse
.
2.
The
letting
out
of
breath
.
3.
The
stirring
of
the
joynts
or
limbes
:
so
also
is
the
spirituall
;
if
the
pulse
of
devotion
beate
strong
at
the
heart
,
if
wee
breath
to
God
in
our
fervent
prayers
;
and
lastly
,
if
wee
stirre
our
joynts
by
walking
in
all
holy
duties
,
and
performing
such
good
workes
as
are
required
at
our
hands
,
we
may
be
sure
,
that
wee
have
spirituall
life
in
us
,
we
may
build
upon
it
that
Christ
dwelleth
in
our
hearts
by
faith
;
and
that
we
live
in
him
by
grace
.
3.
Our
benefit
by
them
is
manifold
in
this
life
,
and
the
life
to
come
.
In
this
life
peace
of
conscience
,
their
soule
shall
dwell
at
whatsoever
we
doe
it
shall
prosper
.
3.
The
service
of
the
creatures
,
for
all
things
worke
for
the
best
to
them
that
love
God
.
Lastly
,
a
comfortable
passe
out
of
this
shall
be
peace
.
In
the
life
to
come
,
the
benefits
are
such
as
never
eye
hath
seene
,
nor
eare
hath
heard
,
nor
ever
entered
into
the
heart
of
man
,
God
grant
therefore
our
heart
may
enter
into
them
:
quia
Aristoteles
non
capit
Eurispum
,
Eurispus
capiat
Aristotelum
,
because
wee
cannot
comprehend
the
joyes
of
heaven
,
let
them
comprehend
us
.
You
expect
something
to
be
spoken
of
our
deare
Sister
deceased
,
and
much
might
be
said
,
and
should
by
me
in
her
praise
,
but
that
one
of
her
chiefest
commendations
was
,
that
shee
could
not
endure
praise
;
Laudes
quia
merebatur
contempsit
,
&
quia
contempsit
magis
merebatur
,
Because
shee
deserved
praise
,
shee
despised
it
,
and
because
shee
despised
it
,
shee
the
more
deserved
it
.
Silent
modestie
in
her
was
her
crowne
in
her
life
,
and
modest
silence
of
her
,
was
the
charge
at
her
death
▪
Her
life
was
well
knowne
to
most
of
this
place
,
and
her
death
was
every
way
answerable
to
her
life
:
all
that
visited
her
in
her
sicknesse
might
behold
with
sorrow
a
pittifull
anatomie
of
fraile
mortalitie
,
and
yet
with
joy
a
perfect
patterne
of
Christian
patience
,
and
a
heavenly
conversation
:
and
though
shee
were
full
of
divine
conceptions
,
and
shee
had
a
spring
by
her
of
the
waters
of
life
,
in
the
devotion
of
her
dearest
helper
,
especially
in
the
best
things
:
yet
when
I
came
to
her
,
shee
desired
shee
might
be
partaker
of
some
of
my
meditations
(
they
were
her
owne
words
)
and
when
I
prayed
with
her
,
and
for
her
;
shee
joyned
not
so
much
with
me
,
with
her
tongue
,
as
her
affections
,
and
answered
more
in
sighes
and
teares
then
in
words
:
often
shee
complained
of
her
tuffe
heart
that
would
not
yeeld
to
her
dissolution
,
and
long
long
sheethought
it
,
till
shee
should
come
to
appeare
before
the
God
of
Gods
in
Sion
.
Her
last
words
were
,
sweet
Father
helpe
me
,
and
shee
had
her
request
,
for
presently
hee
helped
her
both
by
the
zealous
,
and
most
feeling
prayers
of
her
Husband
,
and
by
the
holy
spirit
assisting
her
in
her
owne
prayers
with
sighes
and
groanes
that
cannot
be
expressed
,
and
immediatly
her
sw●…et
Father
released
her
of
her
pangs
,
and
received
her
to
himselfe
on
his
owne
day
:
On
the
Lords
day
morning
,
before
the
morning
watch
,
I
say
,
before
the
morning
watch
shee
entered
into
her
rest
,
and
began
to
keepe
her
evarlasting
Sabbath
in
heaven
,
where
shee
reapeth
what
she
sowed
,
and
seeth
what
shee
beleeved
,
and
enjoyeth
what
she
hoped
for
,
and
is
now
entered
into
those
joyes
,
which
never
entered
fully
into
the
heart
of
any
living
on
earth
,
nor
shall
into
ours
,
till
wee
with
her
be
made
perfect
,
and
all
of
us
come
to
Mount
Sion
,
and
the
heavenly
Ierusalem
,
and
innumerable
company
of
Angels
,
and
to
the
Congregation
of
the
first-borne
,
whose
names
are
written
in
heaven
,
and
to
the
spirits
of
just
men
and
women
made
perfect
.
Whether
the
God
of
peace
bring
us
in
our
appointed
time
,
who
brought
againe
from
the
dead
,
the
great
sheepheard
through
the
bloud
of
the
everlasting
Covenant
.
To
whom
with
the
holy
Spirit
,
&c.
FINIS
.
FAITHS
ECCHO
,
OR
,
THE
SOVLES
AMEN
.
ISAY
.
64.
1.
Oh
that
thou
wouldest
rent
the
Heavens
,
that
thou
wouldest
come
downe
!
IER.
11.
5.
So
bee
it
,
O
Lord
.
Printed
by
Iohn
Dawson
,
for
Ralph
Mabbe
.
1639.
FAITHS
ECCHO
;
OR
,
THE
SOVLES
AMEN
.
SERMON
XLVII
.
REVELA
.
22.
19.
Amen
,
Even
so
come
Lord
Iesus
.
THese
words
they
afford
to
us
a
comfortable
and
sweet
argument
to
bee
conversant
in
.
From
the
sixt
verse
of
this
Chapter
,
is
set
down
to
us
the
confirmation
of
the
whole
Prophesie
and
booke
of
the
Revelation
;
partly
by
the
affirmation
of
God
,
as
likewise
of
Jesus
Christ
,
and
of
Iohn
himselfe
,
that
heard
and
saw
all
these
things
;
and
likewise
of
the
Church
of
God
in
the
17.
verse
:
it
is
likewise
confirmed
by
the
promise
of
blessing
and
happinesse
pronounced
upon
them
that
shall
doe
all
these
things
,
and
shall
faithfully
expect
the
accomplishment
of
them
.
This
verse
(
a
part
of
which
I
have
read
to
you
)
is
the
repetition
in
few
words
of
all
that
matter
that
goeth
before
,
from
the
6.
verse
to
it
:
and
hath
in
it
.
First
,
an
attestation
of
our
Lord
and
Saviour
Christ
,
in
the
former
part
of
the
verse
.
Behold
I
come
quickly
.
Secondly
,
an
acclamation
of
the
Church
,
in
the
latter
part
,
these
words
I
have
read
to
ye
.
Amen
,
even
so
come
Lord
Iesus
.
In
the
attestation
of
Christ
,
hee
promiseth
hee
will
come
to
his
Church
,
hee
will
come
shortly
,
both
for
the
accomplishment
of
all
his
promises
,
and
likewise
for
their
safety
and
deliverance
from
all
enemies
,
and
all
miseries
,
and
molestations
whatsoever
.
To
this
the
Church
makes
an
acclamation
,
and
saith
,
Amen
,
even
so
come
Lord
Iesus
.
In
this
acclamation
of
the
Church
(
to
which
wee
must
now
come
)
we
are
to
consider
First
,
the
person
of
the
speaker
,
whose
words
they
bee
.
Secondly
,
what
is
the
matter
or
substance
contained
in
them
.
Yee
shall
see
whose
words
they
bee
,
if
ye
looke
backe
but
to
the
17.
verse
of
this
Chapter
,
there
ye
shall
finde
,
that
first
it
is
sayd
,
the
Spirit
sayth
come
.
By
the
Spirit
is
not
meant
the
third
Person
in
Trinitie
the
holy
Ghost
,
because
hee
is
not
subject
to
these
passions
,
to
these
desires
,
but
hee
resteth
himselfe
in
the
execution
and
present
disposing
and
dispensing
of
things
,
according
to
his
owne
will
and
pleasure
.
Neither
by
Spirit
here
is
meant
any
wicked
spirit
or
Angell
,
for
they
doe
with
feare
and
horrour
expect
the
same
comming
of
our
Lord
and
Saviour
Christ
;
because
his
comming
shall
bee
the
accomplishment
of
their
miserie
and
eternall
infelicitie
.
But
by
Spirit
here
is
meant
,
the
spirit
in
all
the
Elect
and
holy
people
of
God
;
in
whomsoever
the
Spirit
of
God
is
,
that
Spirit
doth
say
come
,
;
and
doth
wish
the
accomplishment
of
all
these
most
gracious
promises
.
For
this
is
not
the
desire
of
the
flesh
,
or
of
nature
;
but
an
earnest
and
vehement
desire
of
the
Spirit
of
God
in
the
Elect
,
that
saith
,
come
.
Againe
secondly
,
the
same
verse
telleth
us
,
that
the
Bride
sayth
come
.
That
is
,
the
Church
of
God
in
generall
,
the
Catholike
Church
,
the
whole
Church
of
God
,
being
now
hand-fasted
to
Christ
,
and
entred
into
a
spirituall
contract
with
him
;
Shee
desireth
the
consumation
of
the
Marriage
,
the
solemniation
of
the
Marriage
which
is
alreadie
begun
in
the
contract
of
it
;
and
not
onely
every
particular
member
of
the
Church
in
whom
the
Spirit
of
God
is
,
saith
come
;
but
the
Church
of
God
in
generall
,
the
Bride
sayth
come
,
the
whole
Church
saith
come
;
wishing
and
desiring
the
accomplishment
of
the
Marriage
which
is
already
begun
.
In
the
third
place
,
the
same
verse
telleth
us
,
that
as
the
Spirit
and
the
B●…ide
say
come
,
so
hee
that
heareth
saith
come
;
that
is
,
not
onely
the
Church
of
God
that
is
now
present
here
upon
the
face
of
the
earth
,
but
the
successive
parts
of
the
Church
in
all
future
Ages
;
they
are
all
of
the
same
minde
,
having
received
the
same
Spirit
,
they
all
say
come
.
Whosoever
heareth
this
Prophesie
,
whosoever
heareth
of
these
promises
in
any
Age
or
Countrey
of
the
World
,
all
they
having
the
same
spirit
,
they
must
needes
say
come
,
hee
that
heareth
,
sayth
come
,
hee
that
is
acquainted
with
the
promises
,
that
commeth
to
the
knowledge
of
them
,
and
doth
mingle
them
with
the
faith
of
his
soule
,
this
man
must
needs
say
,
come
,
to
the
accomplishment
of
them
.
And
lastly
,
Hee
that
is
a
thirst
sayth
come
too
;
that
is
,
whosoever
hath
tasted
of
the
sweetnesse
of
Christ
in
any
measure
whatsoever
,
and
therby
hath
wrought
in
him
a
vehement
thirst
after
more
;
this
man
will
say
,
come
.
Whosoever
hath
such
a
sence
of
Christ
in
his
promises
,
as
to
taste
of
the
sweetnesse
of
these
never
so
little
;
as
hee
that
hath
tasted
a
droppe
of
honey
wisheth
for
more
,
so
hee
that
hath
tasted
of
the
sweetnesse
of
Christ
,
a
droppe
of
his
grace
and
mercie
,
this
setteth
upon
his
spirit
a
heavenly
thirst
,
he
sayth
come
,
hee
would
have
more
,
hee
is
never
quiet
till
hee
have
the
promise
accomplished
to
him
.
These
are
the
persons
,
every
particular
member
of
the
Church
that
hath
the
Spirit
;
the
whole
Church
in
generall
,
not
onely
the
particular
part
of
the
Church
now
in
the
World
or
in
any
Age
,
but
the
severall
parts
of
the
Church
in
severall
Ages
;
whosoever
is
a
thirst
,
that
hath
tasted
of
Christ
,
must
needs
say
,
come
.
Even
so
come
Lord
Iesus
.
These
are
the
persons
.
The
second
thing
,
is
the
matter
of
this
acclamation
of
the
Church
.
First
the
matter
contained
in
it
,
it
is
a
vehement
and
earnest
desire
of
the
people
of
God
after
Christs
most
happie
returne
,
in
these
words
,
Amen
,
even
so
come
Lord
Iesus
.
The
matter
of
it
therefore
is
either
infolded
and
implicite
in
the
word
Amen
,
even
so
,
or
unfolded
and
explicite
in
the
latter
words
,
come
Lord
Iesus
.
It
is
infolded
I
say
in
the
word
Amen
.
This
word
signifieth
in
the
Scripture
,
either
the
Author
of
the
truth
himselfe
,
or
else
it
is
an
affirmation
of
the
truth
.
In
the
Revelation
,
thus
sayth
the
Amen
,
the
faithfull
and
true
witnesse
;
here
Christ
himselfe
is
called
Amen
,
because
he
is
the
Authour
Sometime
this
word
is
used
,
and
most
frequently
in
Scripture
,
for
the
affirmation
of
the
truth
,
either
witnessing
of
the
truth
,
or
wishing
the
truth
.
For
the
witnessing
of
the
truth
,
as
in
all
those
vehement
speeches
of
our
Lord
and
Saviour
Christ
,
Amen
,
Amen
,
I
say
unto
yee
;
or
verily
,
verily
,
I
say
unto
yee
:
this
is
a
vehement
asseveration
and
a
witnessing
to
the
truth
,
which
a
man
ought
to
beleeve
,
or
would
have
to
bee
beleeved
.
Or
otherwise
for
a
wishing
and
earnest
desiring
of
the
truth
to
bee
accomplished
.
So
in
the
conclusion
of
the
Lords
prayer
,
and
all
our
prayers
,
we
adde
this
word
,
Amen
;
that
is
,
So
be
it
,
or
Let
it
be
so
:
we
wish
it
with
earnestnesse
of
affection
and
desire
,
and
with
a
confidence
and
faith
of
our
hearts
,
wee
hope
and
beleeve
that
this
shall
bee
so
.
This
is
that
wee
professe
when
wee
say
Amen
.
In
this
place
,
this
word
is
used
both
for
affirmation
,
and
witnessing
of
the
truth
;
and
likewise
it
is
a
vehement
wish
and
desire
of
the
accomplishment
of
these
promises
,
with
an
earnest
and
certaine
hope
and
expectation
of
faith
,
that
all
these
promises
and
good
things
shall
bee
accomplished
to
the
soule
of
a
Christian.
Againe
,
the
matter
of
this
Acclamation
is
unfolded
,
and
explained
in
the
latter
words
,
Come
Lord
Iesus
.
Where
there
is
both
the
Action
,
and
the
Person
to
be
considered
.
The
Action
,
Come
.
Christ
commeth
to
his
Church
many
wayes
.
Hee
commeth
in
his
Word
;
Hee
commeth
in
his
Spirit
;
He
commeth
in
his
mercies
.
He
commeth
in
his
Judgements
and
Justice
.
None
of
these
are
here
meant
.
But
he
commeth
to
his
Church
in
person
and
appearance
,
even
in
the
appearance
of
his
body
and
humane
nature
.
Thus
Christ
commeth
two
wayes
to
his
Church
in
person
.
First
in
his
Incarnation
,
he
appeared
to
the
world
in
the
similitude
of
sinfull
flesh
,
he
came
in
humilitie
,
he
came
to
suffer
,
to
die
.
That
is
not
here
ment
,
for
that
was
past
,
when
as
the
Evangelist
Saint
Iohn
wrote
this
prophesie
.
But
the
Second
comming
in
person
of
our
Lord
and
Saviour
Christ
,
is
his
comming
in
the
flesh
in
glorie
,
in
exaltation
to
judge
the
quicke
and
the
dead
,
to
shew
himselfe
a
mightie
God
from
heaven
.
This
is
the
comming
which
is
here
meant
,
Christs
second
comming
to
Judgement
in
glory
.
That
is
the
Action
.
The
Person
,
is
described
by
these
two
Titles
;
Lord
:
Iesus
.
Wherein
the
Church
desireth
that
he
may
come
both
as
a
Lord
,
and
as
a
Iesus
.
That
hee
may
come
as
a
Lord
to
vindicate
the
Church
,
and
revenge
him
upon
his
enemies
,
to
destroy
the
kingdome
of
darknesse
,
the
kingdome
of
the
Divell
,
the
kingdome
of
Antichrist
,
which
hath
beene
a
great
argument
in
this
booke
of
the
Revelation
.
And
not
only
come
thus
as
a
Lord
,
but
as
a
Iesus
to
save
his
Church
,
to
vouchsafe
to
her
,
comfort
and
peace
,
and
joy
;
that
he
would
come
to
cloath
her
with
immortalitie
and
glory
,
which
she
cannot
expect
on
earth
in
a
mortall
state
.
This
is
the
summe
and
substance
of
this
Petition
and
request
,
that
the
Lord
would
come
in
Majestie
and
glory
,
both
as
as
a
Lord
,
against
the
enemies
of
the
Church
to
destroy
them
utterly
:
and
as
a
Saviour
,
to
bestow
upon
the
Church
,
even
all
saving
mercies
,
especially
that
great
mercie
of
everlasting
blessednesse
,
that
is
not
mixed
with
sinne
and
corruption
,
that
is
not
mixed
with
any
infirmitie
and
defect
whatsoever
.
This
is
the
summe
and
substance
of
the
Text
which
I
have
in
few
words
shortly
explained
to
yee
.
Whence
the
point
I
observe
(
wherein
wee
will
insist
by
the
grace
of
God
at
this
time
)
is
this
.
That
it
is
the
nature
and
propertie
of
every
true
member
of
the
Church
of
God
,
earnestly
,
and
longingly
to
desire
the
second
comming
of
Christ
for
the
full
redemption
of
his
Church
.
The
Spirit
saith
,
Come
,
and
the
Bride
saith
,
Come
;
and
whosoever
heareth
saith
,
Come
;
whosoever
is
a
thirst
saith
,
Come
:
therefore
every
godly
man
that
hath
the
Spirit
of
God
,
that
is
a
part
of
this
Bride
,
that
is
partaker
of
those
promises
,
that
hath
a
taste
of
Jesus
Christ
,
every
one
of
these
most
necessarily
say
,
Come
;
Even
so
,
Come
Lord
Iesus
.
This
is
so
proper
to
beleevers
,
and
to
every
one
of
them
,
as
they
are
all
of
them
described
by
this
propertie
in
Scripture
.
2
Tim.
4.
8.
The
Crowne
which
the
righteous
Iudge
shall
give
mee
at
that
day
,
and
not
only
to
me
,
but
to
all
them
that
love
his
appearing
.
The
Apostle
he
might
have
said
to
all
Saints
,
and
godly
whatsoever
;
and
to
all
faithfull
beleevers
,
but
he
makes
choyce
of
this
Epithite
,
hee
describeth
them
by
this
,
that
they
are
such
as
love
his
appearance
.
Heb.
9.
28.
Unto
them
that
waite
for
him
shall
he
appeare
the
second
time
for
salvation
.
The
godly
are
there
described
by
this
very
propertie
,
they
waite
,
and
long
,
and
desire
after
his
appearance
the
second
time
.
In
the
24.
of
Saint
Matthews
Gospell
;
it
is
made
the
propertie
of
a
good
and
faithfull
servant
there
,
that
he
waiteth
for
his
Masters
comming
,
and
prepareth
all
things
in
a
readinesse
,
it
is
opposed
to
the
slothfull
servant
that
doth
cleane
otherwise
.
Yee
see
the
truth
of
it
in
Scripture
.
But
yee
will
say
;
Is
this
the
propertie
of
the
Elect
and
faithfull
?
Doe
not
ungodly
men
and
sinners
beleeve
the
comming
of
Christ
,
and
that
he
shall
come
to
judge
the
quick
and
dead
?
Doth
not
every
man
make
this
profession
of
his
faith
;
I
beleeve
that
Iesus
Christ
shall
come
to
judge
the
quick
and
the
dead
?
Why
then
doe
yee
make
it
the
propertie
of
Beleevers
,
since
every
man
beleeveth
and
lookes
for
it
?
To
this
I
answer
.
There
is
a
twofold
expectation
of
Christ
his
returne
to
Judgement
.
The
one
;
An
expectation
with
desire
,
and
with
an
earnest
longing
,
the
expectation
of
the
faithfull
,
of
a
Lord
,
of
a
gracious
Redeemer
,
nay
,
of
a
loving
Husband
.
Therefore
every
faithfull
soule
cannot
but
waite
upon
him
;
As
a
faithfull
servant
that
hath
done
his
worke
longeth
for
his
Masters
comming
home
,
that
hee
may
give
an
account
of
his
faithfulnesse
,
and
may
bee
acceptable
●…o
his
Master
for
his
faithfull
service
that
hee
hath
done
in
his
absence
,
that
hee
may
expect
his
Masters
remuneration
.
But
there
is
annother
expectation
of
Christ
to
come
,
that
is
not
with
desire
,
but
with
horrour
,
and
dread
,
and
feare
,
out
of
guiltinesse
of
conscience
.
This
is
the
expectation
of
a
Malefactor
in
the
Jayle
,
he
wayteth
and
lookes
for
the
comming
of
the
Judge
to
passe
sentence
on
him
,
and
so
to
bee
dragged
to
execution
;
thus
wicked
men
expect
Christ
,
thus
wicked
Angells
expect
him
.
But
the
expectation
of
the
godly
is
an
expectation
with
love
and
desire
,
an
expectatiō
not
of
a
severe
Judge
,
but
of
a
loving
husband
,
of
a
faithfull
Master
that
hath
promised
a
recompense
to
the
service
of
beleevers
,
even
the
least
and
lowest
;
if
it
bee
the
gift
of
a
cup
of
cold
water
in
his
name
.
Therefore
ye
must
take
knowledge
of
the
expectation
here
meant
,
This
I
say
is
proper
to
beleevers
.
Let
us
see
the
truth
of
the
Doctrine
,
in
the
Reason
of
it
;
why
every
faithfull
soule
must
needs
long
and
desire
the
second
comming
of
Christ
.
First
,
because
it
is
a
part
of
Christs
gracious
promise
,
which
the
faith
of
the
soule
leaneth
on
.
The
proper
object
of
faith
is
the
promise
of
the
Gospell
,
this
yee
may
see
in
the
Text
,
Christ
had
promised
to
come
,
Amen
,
even
so
;
here
is
the
reason
of
this
desire
,
because
his
promise
goeth
before
it
.
The
faithfull
soule
apprehendeth
every
other
inferiour
promise
,
and
every
lesse
promise
,
much
more
this
maine
promise
,
the
very
knot
of
all
,
the
very
complement
of
all
:
faith
must
needs
expect
and
claspe
fast
hold
upon
this
promise
,
and
give
assent
and
acclamation
to
it
,
as
in
the
word
Amen
,
even
so
come
as
thou
hast
sayd
and
promised
.
Many
promises
to
this
purpose
,
hath
our
Lord
and
Saviour
Christ
pronounced
,
for
the
stirring
up
of
our
faith
and
affection
;
as
namely
that
in
the
14
of
Saint
Iohns
Gospell
toward
the
beginning
,
where
hee
comforteth
his
Disciples
in
his
absence
;
If
I
goe
,
I
will
come
againe
.
And
so
in
Acts
1.
11.
As
yee
see
him
ascend
with
your
bodily
eyes
in
his
Person
and
flesh
,
so
yee
shall
see
him
descend
.
But
wee
need
not
goe
far
for
promises
,
for
immediately
before
the
words
,
and
two
verses
besides
in
this
Chapter
,
the
7.
and
12.
Behold
,
I
come
shortly
.
This
is
the
property
of
every
godly
man
having
the
promise
of
the
comming
,
to
leane
upon
it
,
and
to
desire
the
accomplishment
of
the
promise
.
In
the
old
Testament
they
had
the
promise
of
the
first
comming
of
Christ
,
that
they
earnestly
desired
;
as
Iacob
Gen.
49.
Lord
I
have
wayted
for
thy
salvation
,
and
Abraham
saw
Christs
day
afarre
off
,
and
rejoyced
.
And
in
the
New
Testament
wee
read
of
Anna
,
and
Zacharias
and
Elizabeth
,
and
the
faithfull
that
waited
for
the
consolation
of
Israel
:
they
waited
for
the
accomplishment
of
this
promise
,
the
comming
of
Christ
in
the
flesh
,
his
first
comming
.
Shall
they
waite
,
and
earnestly
desire
the
first
comming
of
the
Sonne
of
God
in
humilitie
,
and
humanitie
and
basenesse
?
and
shall
not
we
earnestly
expect
his
second
comming
in
glory
,
to
manifest
not
only
his
glory
,
but
our
glory
?
shall
not
wee
expect
that
comming
of
his
,
wherein
we
shall
be
married
to
himselfe
,
and
whereby
we
shall
be
tooke
up
to
himselfe
?
Thus
yee
see
the
promise
of
Christ
is
one
ground
,
yea
,
and
a
principall
ground
of
this
expectation
of
the
faithfull
.
The
second
Reason
is
drawne
from
the
Union
and
conjunction
betweene
Christ
and
the
faithfull
soule
.
That
is
in
the
Text
too
,
the
Bride
saith
,
Come
.
Now
there
is
a
neere
union
and
conjunction
,
in
this
same
conjunction
of
Mariage
amongst
men
wherein
the
love
must
needs
be
imperfect
,
and
but
a-drop
of
that
Ocean
,
and
wherein
the
love
of
the
parties
must
needs
be
finfull
,
yet
notwithstanding
wee
see
how
vehement
it
is
,
In
the
absence
of
one
another
;
the
one
longeth
and
pineth
after
the
other
,
and
one
partie
enjoyeth
not
himselfe
without
the
other
.
Much
more
ought
it
to
be
so
here
in
this
heavenly
contract
betweene
Christ
and
his
faithfull
Spouse
:
should
not
here
the
Spouse
bee
sicke
of
love
?
as
the
Spouse
professeth
of
her selfe
in
the
second
of
Canticles
.
This
vehement
desire
must
needs
arise
out
of
the
neerenesse
and
undevidednesse
of
that
conjunction
that
is
betweene
Christ
and
a
Christian
.
There
is
little
love
,
where
there
is
little
desire
of
the
thing
beloved
,
when
it
is
absent
.
Why
doth
the
member
of
the
Bodie
,
desire
immediate
conjunction
with
the
head
,
but
because
it
knows
that
the
separation
from
the
head
,
is
the
death
of
the
member
?
So
it
is
in
this
neere
conjunction
betweene
Christ
the
head
,
and
his
members
the
Church
,
they
must
needs
desire
immediate
,
and
inseparable
conjunction
with
the
head
,
because
the
separation
from
the
head
,
must
be
the
death
of
the
members
.
That
is
the
second
Reason
.
The
third
Reason
of
the
Point
is
this
,
because
the
Saints
of
God
they
know
that
the
accomplishment
of
the
full
happinesse
of
the
Church
of
God
,
and
likewise
of
themselves
that
are
members
of
the
Church
,
it
consisteth
in
this
,
in
Christ
his
second
comming
againe
to
judgement
,
therefore
they
doe
earnestly
desire
it
,
and
affect
it
,
and
say
,
Amen
,
even
so
,
Come
:
because
(
I
say
)
they
know
this
is
the
comming
that
perfects
the
Church
of
God
,
perfects
their
glory
in
the
state
of
happinesse
,
which
the
Church
and
every
member
thereof
doth
expect
:
they
know
that
that
is
the
time
which
shall
be
the
Revelation
of
the
sonnes
of
God
,
who
are
here
obscure
,
and
shall
be
till
that
day
come
.
They
know
well
that
all
the
graces
and
perfections
that
the
child
of
God
can
attaine
to
in
this
imperfection
;
all
is
but
the
first
fruits
,
all
is
but
a
tast
,
and
therefore
they
cannot
possibly
but
lift
up
their
heads
,
and
raise
up
their
hearts
to
the
expectation
of
that
day
wherein
these
first
fruits
shall
bee
perfected
with
full
measure
shaken
together
,
and
running
over
;
whereas
there
shall
be
an
absolute
freedome
from
all
sinne
,
and
from
all
the
appurtenances
of
it
:
an
absolute
perfection
not
of
grace
only
,
but
of
glory
,
which
is
the
highest
grace
.
They
shall
be
one
with
the
head
,
this
is
that
which
makes
them
looke
for
it
.
Heb.
9.
28.
(
the
place
I
named
before
)
it
is
said
,
Christ
shall
appeare
to
save
them
that
waite
for
him
.
Hee
shall
bring
a
full
horne
of
salvation
,
he
shall
perfect
the
salvation
of
the
Saints
;
till
that
day
there
is
no
perfection
in
the
salvation
of
the
Saints
;
No
,
though
they
goe
to
heaven
,
yet
before
that
day
there
is
no
perfect
salvation
,
because
their
bodyes
are
not
joyned
to
their
soules
.
This
is
a
third
Reason
,
even
the
expectation
of
the
full
accomplishment
of
all
the
promises
.
The
Lord
hath
dealt
with
us
as
he
dealt
with
his
own
Israel
in
their
wildernesse
,
he
gave
them
a
taste
of
the
fruit
of
the
good
land
;
he
caused
the
searchers
to
carry
some
clusters
and
bunches
of
the
fruit
to
the
Israelites
in
the
Wildernesse
,
that
they
tasting
of
it
might
hie
themselues
to
that
rich
and
goodly
,
and
fat
countrey
:
so
the
Lord
giveth
us
some
drops
of
grace
,
and
onely
giveth
us
a
taste
of
that
happinesse
that
wee
waite
for
,
that
we
may
hie
our selves
so
much
the
faster
through
this
wildernesse
,
to
enjoy
it
.
This
therefore
is
a
strong
reason
wherefore
the
people
of
God
must
needs
say
,
Come
,
Even
so
,
Amen
;
let
it
be
so
,
because
(
I
say
)
they
know
till
Christ
come
the
second
time
,
they
must
not
expect
the
accomplishment
of
their
hope
,
and
the
perfection
of
their
happinesse
.
The
fourth
and
last
Reason
of
this
Point
may
be
this
,
because
we
are
taught
by
our
Lord
and
Saviour
Christ
to
pray
,
Thy
kingdome
come
.
That
is
,
not
only
that
the
kingdome
of
grace
may
come
into
our
hearts
while
we
are
here
,
but
that
the
kingdome
of
glory
may
hasten
upon
us
:
and
we
are
sure
that
this
Petition
shall
never
be
granted
to
us
,
till
Christ
his
returne
againe
to
judgement
,
till
he
come
to
accomplish
this
maine
promise
of
all
:
for
then
only
Christ
commeth
as
our
Lord
and
Iesus
.
Then
he
commeth
as
a
Lord
,
and
makes
an
end
of
all
the
warres
of
the
Church
,
then
he
shall
throw
downe
all
enemies
before
him
,
treading
Sathan
,
and
all
his
instruments
under
his
feet
,
then
he
shall
manifest
to
the
world
that
he
hath
the
Keyes
of
hell
and
of
de●…th
,
then
he
shall
destroy
the
kingdome
of
Antichrist
,
that
must
be
abolished
by
the
brightnesse
of
his
comming
.
And
then
,
and
not
till
then
,
he
shall
come
as
a
Saviour
to
performe
perfect
salvation
for
his
Church
,
to
deliver
his
Church
,
not
only
from
condemnation
▪
but
from
the
molestation
of
sinne
,
not
only
from
tyrannie
and
oppression
of
enemies
,
but
even
from
all
the
presence
of
enemies
,
that
at
that
day
a
separation
being
made
,
it
may
be
said
to
the
Saints
of
God
,
as
Moses
said
to
the
Israelites
when
they
were
afraid
of
the
Egyptians
,
stand
still
,
feare
nothing
the
enemies
that
your
eyes
have
seen●…
to
day
,
yee
shall
never
see
them
more
,
they
shall
be
so
farre
from
oppressing
the
Church
,
that
they
shall
never
molest
the
Church
not
so
much
as
by
their
presence
,
then
hee
shall
dispose
the
kingdome
to
his
members
,
as
the
Father
hath
disposed
the
kingdome
to
him
.
These
are
strong
and
effectuall
reasons
to
prove
this
point
to
us
,
that
the
members
of
the
Church
,
true
beleevers
cannot
possibly
but
waite
and
expect
,
and
vehemently
desire
the
comming
of
Christ
the
second
time
,
for
the
salvation
of
his
Body
,
the
finall
salvation
of
his
people
.
Here
one
objection
may
be
made
by
the
way
,
and
so
wee
will
descend
to
the
Use
and
Application
of
it
.
Here
it
may
be
said
;
But
why
doe
the
people
of
God
thus
expect
and
waite
for
the
comming
of
Christ
,
in
all
the
Ages
of
the
New
Testament
for
the
space
of
1600.
yeares
,
and
yet
hee
commeth
not
?
What
reason
have
they
to
be
commanded
to
expect
and
wish
,
and
waite
for
the
comming
of
Christ
,
when
he
commeth
not
in
so
long
a
time
?
Have
not
all
beene
frustrate
of
their
expectation
?
And
may
not
we
as
well
as
they
that
lived
in
the
Ages
before
us
,
for
wee
see
no
appearance
of
his
comming
,
no
more
then
was
many
hundred
yeares
since
?
To
this
we
answer
;
That
the
patient
abiding
,
and
waiting
of
the
just
never
miscarrieth
:
the
Saints
of
God
never
lost
nor
shall
lose
for
their
expecting
,
and
waiting
for
Christs
second
comming
to
Judgement
.
The
Saints
of
God
in
former
ages
1600.
yeares
agoe
waited
for
Christ
comming
;
but
were
they
losers
by
it
though
he
came
not
?
This
expectation
of
his
comming
,
it
kept
them
in
the
exercise
of
their
faith
,
of
their
hope
,
of
their
patience
,
of
their
watchfulnesse
,
it
kept
all
their
graces
a
working
,
therefore
they
were
no
losers
by
it
,
though
they
had
not
the
accomplishment
of
the
maine
promise
:
in
expecting
the
promise
,
they
were
savers
and
no
losers
,
because
all
their
graces
were
kept
in
exercise
.
Besides
this
,
in
the
second
place
,
the
very
expectation
of
Christ
in
the
Ages
of
the
New
testament
,
though
he
came
not
,
it
is
fruitfull
and
usefull
to
draw
up
the
hearts
and
mindes
of
the
godly
to
heavenly
thoughts
,
and
to
a
heavenly
conversation
:
and
so
in
the
very
first
Ages
of
the
New
Testament
,
the
Apostle
tells
us
that
this
is
the
use
of
their
expectation
:
Phil.
3.
19.
Our
conversation
i●…
in
heaven
,
from
whence
wee
looke
for
a
Saviour
:
they
looked
for
a
Saviour
then
,
when
he
was
but
newly
ascended
:
was
it
fruitlesse
because
he
came
not
of
1600.
yeares
after
?
No
,
but
Our
conversation
is
therefore
in
heaven
,
because
we
waite
for
his
comming
.
In
all
ages
since
,
this
expectation
hath
beene
a
meanes
to
raise
the
heavy
mold
of
earth
,
the
heart
of
man
to
heaven
and
heavenly-mindednesse
:
therefore
this
expectation
doth
not
faile
,
because
it
is
of
use
to
helpe
them
to
the
full
fruition
of
it
in
the
time
of
it
.
Besides
,
the
Saints
of
God
never
murmure
,
because
Christ
commeth
not
,
they
never
murmure
as
those
that
shall
lose
their
hopes
and
expectation
,
because
they
are
taught
to
frame
their
mindes
and
wills
,
to
the
will
of
God
,
and
of
Jesus
Christ
their
head
:
Now
,
the
will
of
God
is
that
wee
should
still
waite
,
though
Christ
come
not
,
because
hereby
the
Lord
doth
glorifie
himselfe
in
the
gathering
in
together
,
the
number
of
the
faithfull
.
The
number
of
the
Saints
must
be
gathered
in
,
and
none
must
be
neglected
:
Now
,
is
there
any
Saint
of
God
,
and
beleever
in
the
world
that
desireth
not
that
every
Saint
should
be
gathered
in
,
and
the
whole
body
of
Christ
perfected
in
the
whole
members
of
it
,
before
Christ
come
to
judgement
?
None
must
be
neglected
,
and
every
beleever
must
frame
his
will
to
the
will
of
God
;
God
hath
revealed
that
the
number
must
be
gathered
in
,
and
when
it
is
so
,
Christ
will
come
and
gather
all
together
under
his
wing
.
Now
the
Saints
of
God
thinke
not
much
that
the
number
should
be
gathered
in
,
they
are
well
contented
with
it
.
So
likewise
God
hath
revealed
his
will
,
that
though
hee
be
exceeding
patient
to
wicked
men
,
yet
he
is
not
forgetfull
of
his
promise
;
God
will
bee
contented
though
he
be
provoked
every
day
infinitely
by
the
highest
sinnes
of
the
world
,
patiently
to
endure
all
this
,
and
to
offer
conditions
of
peace
and
mercy
,
even
to
the
worst
,
to
shew
himselfe
rich
in
mercie
,
and
so
full
of
goodnesse
,
that
he
makes
offer
even
of
goodnesse
to
the
worst
.
Now
the
Saints
of
God
here
frame
their
will
to
Gods
,
and
are
content
still
to
waite
,
because
God
still
putteth
forth
his
patience
,
and
still
offereth
Conditions
of
mercie
and
peace
to
those
that
are
wicked
,
and
out
of
the
way
,
whereby
some
are
converted
,
and
others
convinced
,
and
prepared
for
the
worke
of
Gods
justice
.
So
this
question
need
not
trouble
men
,
or
hold
them
off
from
a
chearfull
,
and
fruitfull
expectation
of
Christ
,
though
he
come
not
in
our
age
,
as
he
hath
not
in
others
before
.
The
use
of
the
Point
is
this
,
First
,
if
this
bee
the
propertie
of
the
godly
to
wait
and
earnestly
to
expect
the
comming
of
Christ
;
then
wee
may
observe
the
generall
ungodlinesse
of
the
World
,
by
the
generall
want
of
this
expectation
.
And
if
ye
say
,
but
who
is
there
that
doth
not
expect
the
second
comming
of
Christ
?
and
who
doth
not
beleeve
that
hee
shall
come
to
judge
the
quicke
and
the
dead
?
I
answer
,
not
withstanding
that
every
man
confesse
this
Article
of
faith
with
his
mouth
,
yet
every
man
beleeveth
it
not
with
his
heart
;
for
every
man
frameth
not
himselfe
according
to
the
faith
of
it
.
Very
few
are
those
faithfull
servants
that
waite
and
prepare
for
their
Masters
comming
,
Christ
when
hee
commeth
he
shall
scarce
finde
faith
on
the
earth
.
What
a
number
of
Men
and
Women
are
there
,
though
they
heare
these
things
,
and
they
are
beaten
upon
them
upon
many
occasions
,
and
they
are
in
their
judgements
convinced
that
it
must
bee
so
;
yet
notwithstanding
the
faith
of
their
hearts
apprehend
it
not
,
they
doe
not
beleeve
it
,
they
doe
not
listen
and
frame
to
it
.
Wee
(
like
Caleb
)
tell
them
of
the
good
Land
,
and
the
fat
of
▪
the
Land
,
and
the
fruit
of
the
Land
,
and
the
fulnesse
of
the
Land
of
Canaan
,
but
generally
men
(
like
the
unthankefull
Israelites
)
murmure
,
and
repine
,
and
rebell
,
and
scarce
heare
us
;
or
if
they
doe
,
they
doe
not
beleeve
it
:
For
if
men
did
beleeve
it
,
it
could
not
bee
that
men
should
live
like
Saduces
as
they
doe
,
that
neither
beleeve
the
soule
,
nor
immortalitie
,
neither
that
there
are
spirits
,
nor
Devills
,
nor
resurrection
,
nor
nothing
:
the
lives
and
conversations
of
men
plainly
bewray
that
they
beleeve
not
this
Doctrine
,
though
they
can
professe
with
the
mouth
,
that
Jesus
Christ
shall
come
againe
to
judge
the
quicke
and
the
dead
,
but
like
the
Cardinall
of
whom
wee
read
;
that
profest
hee
would
not
give
his
part
in
Paris
,
for
his
part
in
Paradise
;
so
men
live
as
if
they
would
not
give
their
part
here
on
earth
,
for
a
Childs
part
in
Heaven
.
Like
that
wicked
Pope
that
we
read
of
when
he
was
about
to
dye
;
now
(
sayth
he
)
I
shall
know
that
which
I
never
beleeved
,
whether
there
bee
a
Heaven
or
Hell
,
an
immortalitie
of
the
soule
or
no.
So
men
live
as
if
they
never
meant
to
know
those
things
or
beleeve
them
,
till
they
come
to
the
tryall
and
experience
of
them
.
And
besides
,
what
a
number
of
men
and
women
are
there
that
can
professe
these
things
with
their
mouth
,
but
they
cast
themselves
into
a
fast
sleepe
in
sinne
and
security
,
and
sleepe
on
both
sides
,
Gods
Messengers
and
Ministers
cannot
awake
them
,
but
as
though
their
soules
were
to
sleepe
everlastingly
;
so
they
sleepe
on
in
their
lusts
and
sinnes
,
and
will
not
bee
awakened
.
And
(
my
brethren
)
who
doth
not
observe
that
it
is
not
the
fashion
of
men
even
of
those
that
professethemselves
Christians
,
to
say
come
Lord
Iesus
,
till
they
bee
on
their
death-beds
;
and
till
●…hey
bee
scarceable
to
speake
or
breath
out
a
word
;
they
never
say
come
Lord
Jesus
,
till
they
know
not
what
to
doe
with
themselves
,
till
they
can
enjoy
their
lusts
,
and
the
World
,
and
their
sinnes
no
longer
;
they
cannot
tell
how
to
bequeath
themselves
longer
to
the
service
of
sinne
and
unrighteousnesse
,
till
then
they
never
call
after
the
Lord
Jesus
to
come
to
them
:
and
when
they
doe
,
it
is
not
out
of
love
and
affection
to
Christ
,
but
out
of
selfe-love
to
helpe
them
out
of
the
hands
of
death
,
that
is
too
strong
for
them
;
and
to
fetch
them
out
of
that
miserie
,
they
are
too
weak
to
sustaine
.
Therefore
they
call
Lord
Jesus
,
but
(
as
I
sayd
)
it
is
farre
from
the
love
of
him
in
their
hearts
;
for
were
these
men
to
live
over
their
lives
againe
,
and
to
bee
restored
to
health
againe
,
it
would
bee
the
last
breath
of
their
lives
still
to
call
the
Lord
Jesus
.
My
brethren
,
whre
these
things
are
(
and
wee
finde
them
too
generall
,
every
man
that
lookes
into
his
owne
heart
,
may
finde
himselfe
in
some
measure
touched
herein
)
certainely
it
cannot
bee
that
this
same
lively
desire
of
a
Christian
can
bee
there
,
and
these
persons
can
have
little
comfort
in
themselves
,
they
have
few
arguments
to
prove
themselves
Elect
of
God
,
having
the
Spirit
of
God
,
or
to
bee
those
that
heare
the
promises
with
faith
,
or
those
that
thirst
after
Christ
;
there
is
no
argument
in
them
that
they
are
Christs
,
because
they
long
not
and
desire
after
him
.
But
therefore
in
the
second
place
,
since
this
desire
is
so
rare
;
let
us
trie
ourselves
a
little
,
even
those
that
professe
better
things
,
and
hope
well
that
they
are
indeed
the
Spouse
of
Christ
.
Let
us
trie
and
search
our selves
whether
this
expectation
bee
with
us
or
no
,
that
wee
may
finde
comfort
in
our
estate
,
and
in
our
union
and
conjunction
with
Christ
.
For
tryall
of
this
Point
,
first
wee
must
know
that
a
necessary
attendant
and
companion
of
this
expectation
of
Christ
,
and
waiting
for
him
;
is
sighing
,
and
longing
,
and
a
vehement
desire
after
him
.
It
is
no
slight
no
superficiall
desire
,
but
an
inward
vehement
desire
,
a
sighing
and
panting
after
Christ
,
as
those
that
see
the
need
of
him
.
And
therefore
as
the
Wise
man
sayth
,
hope
deferred
,
paines
the
heart
:
the
godly
desires
of
the
Wee
sigh
in
our selves
(
sayth
hee
)
wayting
for
the
redemption
of
our
bodyes
.
Wee
sigh
in
our selves
,
as
men
that
are
ficke
,
or
in
paine
,
or
opprest
with
a
heavie
burthen
,
sigh
out
their
sorrowes
and
griefes
;
so
the
godly
soule
must
labour
to
finde
this
expectation
,
in
the
sighing
,
longing
,
earnest
desiring
after
Christ
;
wee
sigh
in
our selves
,
sayth
the
Apostle
;
this
is
an
argument
of
true
love
to
Christ
indeed
,
when
wee
earnestly
desire
him
in
his
absence
.
As
a
true
faithfull
Spouse
enjoyeth
not
her selfe
when
she
enjoyeth
not
her
Husband
;
so
it
is
with
the
Spouse
of
Christ
,
therefore
the
Apostle
in
the
2
Thess.
3.
3.
joyneth
them
together
,
The
Lord
direct
your
hearts
into
the
love
of
God
and
into
the
patient
wayting
for
of
Christ
.
As
if
hee
should
say
,
there
can
bee
no
love
of
Christ
,
if
there
bee
no
wayting
for
Christ
,
and
according
to
the
vehemencie
of
your
love
,
will
bee
the
vehemencie
of
your
sighing
and
longing
after
him
.
That
's
the
first
attendant
of
this
expectation
whereby
we
may
examine
our selves
.
A
second
attendant
is
,
a
comfortable
sweet
joy
in
the
soule
,
a
fruit
of
the
spirit
,
not
a
fruit
of
presumption
,
or
of
the
flesh
,
but
a
fruit
of
the
spirit
,
as
the
Apostle
sayth
Rom.
5.
1.
Being
justified
by
faith
,
wee
rejoyce
under
the
hope
of
the
glorie
of
God
:
where
there
is
an
earnest
and
certaine
expectation
of
Christ
(
faith
giving
assurance
to
the
soule
of
Christs
returne
for
the
happinesse
of
it
)
it
rejoyceth
under
the
hope
,
the
heart
resolveth
it selfe
into
joy
,
because
it
shall
enjoy
Christ
.
That
which
the
Apostle
Saint
Peter
sayth
,
confirmeth
this
notably
,
whom
having
not
seene
,
and
yet
wee
love
him
,
and
rejoyce
with
joy
unspeakeable
and
glorious
.
Doe
wee
finde
this
joy
in
our
hearts
?
this
heavenly
joy
?
that
which
shall
bee
perfected
in
the
presence
and
full
fruition
of
Christ
?
But
alas
!
where
shall
wee
finde
this
joy
in
the
World
?
Men
joy
in
Corne
,
and
Wine
,
and
oyle
,
in
the
encreasing
of
their
Money
,
and
Stockes
,
and
Estates
;
where
is
the
joy
the
heart
is
resolved
into
,
to
consider
and
remember
the
returne
of
Christ
to
the
full
and
perfect
happinesse
of
the
soule
?
Certainely
(
my
brethren
)
this
is
a
rare
grace
upon
the
earth
;
and
yet
where
it
is
not
,
that
man
can
have
no
sound
argument
in
his
owne
heart
,
that
hee
hath
this
expectation
of
the
comming
of
Christ
,
for
with
it
there
is
a
sound
joy
in
the
heart
that
the
world
breeds
not
,
nor
cannot
take
away
.
A
third
companion
to
trie
the
truth
of
this
expectation
is
,
an
endeavour
after
puritie
of
heart
and
life
,
this
must
needes
goe
with
this
expectation
;
1
Iohn
3.
3.
Hee
that
hath
this
hope
purgeth
himselfe
,
and
is
pure
as
hee
is
pure
:
Hee
that
hath
this
hope
that
expects
Christ
hopefully
and
joyfully
,
hee
purgeth
himselfe
:
hee
that
wayteth
for
Christ
,
wayteth
for
him
that
hee
may
bee
like
him
,
that
hee
may
bee
holy
as
Christ
is
holy
,
(
still
reserving
the
proportion
of
a
member
)
and
bee
pure
as
Christ
is
pure
.
What
a
number
bee
there
,
that
professe
they
looke
for
Christs
returne
for
their
finall
salvation
,
and
yet
this
expectation
doth
not
purge
their
hearts
,
doth
not
cleanse
those
nastie
and
filthie
corners
that
are
there
.
It
purgeth
not
their
mouth
from
falshood
,
and
lying
,
and
deceitfull
and
cursed
speeches
,
nor
their
hands
from
injustice
,
and
oppression
,
and
the
like
;
they
are
no
whit
like
Christ
in
their
conversation
,
and
yet
they
hope
for
and
expect
Christ
,
no
,
hee
that
hath
this
hope
purgeth
himselfe
.
What
shall
wee
thinke
of
them
that
oppose
,
that
seeke
to
oppresse
puritie
of
heart
and
life
?
that
cast
scornes
upon
puritie
and
holinesse
?
what
shall
we
thinke
of
these
persons
?
Shall
we
thinke
that
they
have
this
expectation
?
They
will
tell
yee
I
,
and
justifie
it
before
any
man
,
and
boldly
stand
upon
the
expectation
of
their
Saviour
as
well
as
others
:
but
if
thou
hate
puritie
in
others
,
then
thou
hatest
it
in
thy selfe
,
and
hee
that
purgeth
not
himselfe
hath
not
this
hope
,
for
he
that
hath
this
hope
,
purgeth
himsefe
as
he
is
pure
.
A
fourth
companion
and
attendant
of
this
expectation
,
is
Christian
fortitude
and
valour
,
and
unweariednesse
in
labouring
and
suffering
for
Christ
.
Where
this
expectation
is
,
the
soule
is
invincible
in
labouring
and
sufferings
;
Hee
careth
not
what
he
endures
,
what
hee
sets
on
for
the
name
of
Christ
.
This
wee
shall
see
in
the
Apostle
Saint
Paul
,
when
hee
had
the
white
in
his
eye
,
when
hee
had
this
ayme
set
before
him
,
the
high
price
of
the
high
calling
of
GOD
in
Christ
,
I
forget
the
things
(
saith
he
)
that
are
behind
,
and
presse
hard
to
the
things
that
are
before
.
Though
his
labour
and
paines
,
and
sufferings
were
marveilous
great
,
he
forgetteth
all
them
,
and
still
presseth
hard
to
the
marke
,
the
prise
of
the
high
calling
of
God
in
Christ
Jesus
.
So
holy
Moses
,
because
hee
looked
for
the
recompence
of
the
reward
,
hee
chose
to
suffer
affliction
with
the
people
of
GOD
,
rather
then
to
enjoy
the
pleasures
of
sinne
for
a
season
.
Besides
,
those
faithfull
servants
of
GOD
,
many
other
instances
might
bee
added
,
to
shew
that
when
a
man
hath
this
expectation
that
Christ
will
come
,
and
give
him
the
end
and
recompence
of
his
labour
,
and
eternall
joy
and
glory
for
his
short
sufferings
,
which
are
not
worthy
of
the
glory
that
shall
be
revealed
,
hee
refuseth
no
paines
,
no
labour
,
no
passion
,
no
sufferings
for
Christ
and
a
good
conscience
.
But
what
need
we
goe
further
then
the
example
of
Christ
himselfe
,
the
example
of
all
examples
,
who
for
the
joy
that
was
set
before
him
,
indured
the
Crosse
,
and
despised
the
shame
?
and
why
was
this
?
but
for
our
example
,
that
wee
should
despise
the
crosses
that
are
before
us
,
and
goe
on
unweariedly
,
and
unfaintingly
through
all
crosses
and
persecutions
;
if
wee
meete
with
never
so
many
oppositions
,
with
never
so
many
Diuells
,
yet
to
goe
chearefully
on
in
the
wayes
of
God
,
why
because
wee
have
a
hope
,
and
an
expectation
before
us
of
Christ
appearing
.
Further
,
another
attendant
of
this
expectation
is
this
;
It
blunteth
and
abateth
the
fiery
edge
of
our
affections
to
the
things
of
this
world
.
Hee
that
hath
this
expectation
is
weaned
from
the
world
,
it
looseneth
the
soule
from
the
world
every
day
more
then
other
;
Whereas
naturally
wee
are
rivetted
to
earthly
things
fastened
to
the
world
;
this
expectation
wrought
in
the
heart
,
causeth
us
to
walke
more
loosely
and
unjoynted
,
it
blunteth
and
abateth
those
eager
desires
that
are
in
us
to
earthly
things
.
See
it
in
the
example
of
that
worthy
servant
of
God
Moses
,
because
hee
looked
for
a
Citie
,
and
for
the
recompence
of
reward
that
was
set
before
him
;
hee
scorned
the
treasures
of
Egypt
,
hee
despised
them
,
hee
cared
not
for
honour
or
treasures
,
or
all
that
Egypt
could
afford
,
he
had
rather
suffer
afflictions
with
Gods
people
,
why
?
because
hee
looked
for
the
recompence
of
reward
.
Bee
there
not
a
number
of
persons
that
professe
they
expect
Christ
his
returne
for
their
finall
salvation
,
and
yet
notwithstanding
they
are
so
fixed
to
the
world
;
they
gather
the
world
as
greedily
,
grapling
the
things
of
this
life
together
so
earnestly
,
with
such
vehement
affections
,
as
if
they
were
to
live
their
age
over
a
hundred
times
?
Bee
there
not
a
number
of
polititians
that
professe
this
hope
too
,
that
hold
it
most
unwise
and
foolish
thing
in
the
world
to
lose
any
thing
for
conscience-sake
,
and
for
Christ
?
Alas
!
these
things
will
not
stand
with
this
expectation
.
When
a
man
hath
a
good
title
to
heaven
,
he
is
content
to
part
with
the
broken
title
to
the
things
of
this
life
:
as
long
indeed
as
a
man
hath
not
a
better
title
,
hee
will
hold
to
that
worse
:
but
when
hee
hath
a
blessed
title
to
the
inheritance
of
the
Saints
in
light
,
hee
careth
not
for
this
broken
Tenour
and
title
,
hee
will
not
hold
them
,
because
they
cannot
hold
him
.
In
the
last
place
,
another
note
that
attendeth
this
expectation
is
,
where
this
is
,
there
will
bee
an
answerable
affection
,
there
will
bee
a
promoting
of
all
the
meanes
to
further
it
,
there
will
bee
a
griefe
and
sorrow
for
all
things
that
come
against
it
to
hinder
it
.
Thus
wee
doe
in
other
expectations
.
When
we
expect
this
or
that
reversion
,
when
any
thing
commeth
betweene
our
hope
,
wee
grieve
for
it
,
any
thing
that
commeth
,
or
falleth
out
to
further
our
hope
,
wee
rejoyce
in
it
.
And
thus
it
will
bee
likewise
in
this
expectation
of
Christ
,
if
it
bee
true
,
whatsoever
it
is
that
may
further
our
hope
,
and
further
Christ
his
comming
,
that
wee
desire
and
pray
for
,
that
wee
rejoyce
in
,
that
wee
promote
and
put
on
with
all
our
power
and
strength
;
and
because
a
powerfull
ministrie
of
the
Word
,
promoteth
the
kingdome
of
Christ
,
and
fetcheth
in
the
company
that
shall
bee
saved
,
and
hasteneth
his
comming
;
therefore
wee
will
withall
our
power
and
strength
,
hold
up
the
ministrie
of
the
Word
of
GOD
,
(
that
Scepter
of
Jesus
Christ
)
for
the
gathering
in
of
people
to
God
,
for
the
perfecting
of
the
number
of
the
Elect
,
that
so
Christ
may
come
and
finish
our
salvations
.
And
whatsoever
it
is
that
may
hasten
this
his
comming
and
appearing
,
we
are
glad
to
see
it
in
the
meanes
of
it
,
when
the
Word
is
preached
,
when
the
Sacraments
are
administred
,
when
people
are
gathered
to
God
,
when
grace
appeareth
in
the
hearts
and
lives
of
men
,
when
wee
see
the
power
of
godlinesse
manifest
it selfe
any
where
,
when
wee
see
godly
men
incouraged
and
entertained
,
when
wee
see
the
feare
of
God
to
prevaile
in
Families
and
the
like
,
we
rejoyce
at
this
.
Why
so
?
because
this
increaseth
and
confirmeth
our
hope
,
it
gathereth
in
the
number
that
must
be
accomplished
,
before
our
finall
deliverance
.
And
contrarily
,
when
we
see
things
to
impaire
,
and
hinder
the
comming
of
the
kingdome
of
Christ
,
that
hinders
the
salvations
of
men
,
when
we
see
the
Church
of
God
left
without
able
teachers
,
and
in
stead
of
them
,
to
come
in
unprofitable
and
unsufficient
ignorant
men
,
when
we
see
the
free
passage
of
the
Gospell
hindered
,
many
excellent
lights
shut
under
a
bushell
,
and
their
light
hid
from
the
people
of
God
,
and
the
Gospell
from
the
Church
of
God
,
when
we
see
faction
prevaile
,
and
both
Civill
and
Ecclesiasticall
government
despised
,
when
Heresies
are
countenanced
,
and
the
people
of
God
discouraged
and
disheartened
,
when
we
see
the
state
of
the
Church
of
God
abroad
,
that
many
sad
blowes
are
given
by
the
enemies
,
and
the
sword
of
the
enemie
is
sharpe
upon
the
Church
,
when
we
see
these
things
,
these
dazle
our
hopes
,
they
come
betweene
us
and
the
kingdome
,
and
second
comming
of
Christ
,
the
hastening
of
it
:
therefore
there
must
be
griefe
for
it
.
Thus
it
will
be
;
We
pray
for
every
thing
that
may
hasten
it
,
and
pray
against
every
thing
that
stands
betweene
,
and
hinders
the
conversion
of
men
,
and
the
glory
of
God
,
and
the
proceedings
of
Christs
kingdome
:
thus
(
I
say
)
it
will
be
with
us
.
But
where
is
the
man
that
takes
these
things
to
heart
?
who
setteth
himselfe
on
these
holy
and
conscionable
courses
?
If
this
be
so
,
it
appeareth
manifestly
,
that
this
expectation
,
though
it
be
every
where
exprest
,
is
hard
to
be
found
any
where
;
there
be
very
few
that
beleeve
our
report
,
few
there
be
that
set
themselves
to
sift
and
examine
the
soundnes
of
their
expectation
,
and
desire
after
Christ
,
yet
where
it
is
not
(
these
attendants
)
it
is
not
sound
and
sincere
.
In
a
word
,
to
stirre
us
up
to
this
,
as
the
Church
and
the
Spirit
,
and
the
Bride
,
and
he
that
is
athirst
here
saith
Come
,
to
stirr●…
up
(
I
say
)
our
desires
to
this
,
we
will
use
a
Motive
or
two
.
Doe
wee
not
see
by
all
this
discourse
a
plaine
difference
betweene
godly
men
and
unbeleevers
?
A
godly
man
that
hath
the
Spirit
of
God
in
him
,
sayth
come
.
A
wicked
man
hath
no
such
spirit
in
him
;
with
his
tongue
hee
may
say
come
sometime
when
hee
is
forced
,
but
hee
hath
not
the
spirit
to
say
come
.
Here
is
the
difference
in
their
present
estate
,
but
afterward
the
difference
is
greater
;
when
the
evill
servant
will
not
way●…e
for
his
Masters
comming
,
but
sits
with
the
drunken
,
and
Libertines
,
hee
shall
bee
made
a
spectacle
of
his
Masters
furie
;
The
Lord
of
that
servant
will
come
in
a
day
when
hee
looketh
not
for
him
,
and
at
an
houre
when
hee
is
not
aware
,
and
will
cut
him
in
sunder
,
and
will
appoint
him
his
portion
with
unbeleevers
.
Ther
's
then
another
difference
.
Againe
,
consider
though
the
comming
of
our
Lord
Christ
bee
certaine
,
yet
the
particular
time
to
our
knowledge
is
uncertaine
;
but
though
the
particular
time
bee
uncertaine
,
yet
it
is
hastening
,
it
is
not
farre
off
.
In
the
time
of
the
Apostle
,
there
was
but
an
houre
,
sayth
Saint
Iohn
now
is
the
last
houre
:
And
I
beseech
you
,
let
us
consider
the
promise
that
is
made
to
persons
that
expect
the
comming
of
Christ
,
Blessed
is
that
servant
,
whom
his
Master
when
hee
commeth
shall
finde
so
doing
:
how
doing
?
watching
,
and
preparing
,
for
,
and
expecting
of
his
Masters
comming
;
Blessed
is
the
servant
that
his
Master
shall
finde
so
doing
:
hee
speakes
there
in
the
singular
number
,
there
are
not
many
that
hee
shall
finde
so
doing
;
therefore
hee
speakes
of
one
that
is
blessed
,
one
of
many
that
shall
bee
found
so
doing
.
Blessed
are
they
that
watch
and
keepe
their
garments
cleane
,
that
purge
themselves
as
hee
is
pure
,
that
labour
to
bee
holy
as
hec
is
holy
;
blessed
is
hee
that
doth
so
.
If
it
were
not
for
these
promises
,
how
were
it
able
for
Christians
to
get
over
the
rubbes
and
hinderances
that
lye
in
the
way
of
this
expectation
?
how
were
it
possible
for
a
Christian
to
leape
over
the
brunt
of
reproaches
,
the
execution
of
sentences
,
and
persecutions
that
the
Saints
of
God
goe
under
?
onely
because
they
have
an
eye
upon
this
White
,
the
expectation
of
the
comming
of
Christ
.
The
faithfull
Martyrs
in
this
Kingdome
,
and
in
other
Countreys
;
what
did
drive
theem
to
embrace
the
flames
,
and
the
cruellest
death
and
torments
that
Persecutors
could
devise
?
but
onely
this
was
in
their
eye
,
this
bore
them
out
against
all
the
threatenings
,
and
sufferings
of
the
World
,
this
was
that
that
did
give
them
encouragement
and
comfort
above
all
discouragements
.
And
to
conclude
,
above
all
let
us
encourage
our selves
,
by
the
fruit
and
recompence
of
all
this
expectation
;
what
is
that
?
the
Apostle
Saint
Iohn
sayth
,
that
when
this
hope
shall
come
into
our
hand
,
when
our
faith
shall
meete
with
fruition
,
then
we
shall
see
Christ
so
as
to
bee
like
him
:
here
is
such
a
sight
of
Christ
,
as
never
the
eye
of
flesh
saw
,
nor
can
see
;
to
see
Christ
and
to
bee
like
him
,
to
see
him
as
hee
is
;
here
is
such
a
sight
as
would
ravish
us
if
wee
knew
what
it
was
,
and
wee
cannot
know
while
wee
are
on
earth
;
eye
hath
not
seene
that
which
wee
shall
see
in
Christ
:
but
when
wee
shall
enjoy
this
expectation
,
wee
shall
see
him
as
hee
is
,
and
see
him
so
as
to
bee
like
him
.
Father
(
sayth
hee
Iohn
17.
24.
)
I
will
that
where
I
am
they
may
bee
that
they
may
see
my
glorie
.
Wicked
men
see
his
glory
,
what
priviledge
then
betweene
them
and
the
godly
?
It
is
true
indeed
wicked
men
see
the
glory
of
Christs
person
,
and
they
shall
see
and
feele
the
glory
of
his
justice
;
but
the
godly
see
the
glory
not
onely
of
his
person
,
not
onely
of
his
justice
,
but
the
glory
that
no
wicked
man
ever
shall
see
,
the
glorie
of
his
Mercie
,
and
goodnesse
,
and
grace
;
here
is
the
difference
.
God
getteth
himselfe
glory
upon
Pharaoh
in
drowning
of
him
;
but
God
getteth
himselfe
the
glory
of
his
Mercie
in
Israel
,
in
saving
them
in
the
bottome
of
the
Sea
:
so
the
godly
,
they
see
the
glory
not
onely
of
the
person
of
Christ
(
and
that
is
infinite
and
surpasseth
apprehension
)
but
they
see
the
glory
of
his
Mercie
of
his
eternall
goodnesse
,
and
they
see
it
so
as
to
bee
like
him
,
to
be
translated
into
that
glory
,
to
get
a
part
and
share
of
it
(
as
much
as
they
are
capable
of
)
they
make
themselves
all
glorious
with
his
glory
,
and
shine
with
his
brightnesse
and
beauty
.
Alas
brethren
,
all
the
sight
we
can
get
of
Christ
in
this
world
,
it
is
like
the
sight
of
the
blind
man
that
Christ
cured
,
hee
bad
him
looke
up
,
and
lift
up
his
eyes
,
and
he
saw
men
walking
as
trees
,
an
imperfect
sight
;
so
wee
have
here
but
an
imperfect
glimpse
of
Christ
,
we
see
him
through
a
glasse
,
through
the
Word
and
Sacraments
,
and
these
meanes
that
he
hath
appointed
,
an
imperfect
sight
,
till
Christ
give
us
a
cleere
sight
,
and
makes
us
see
perfectly
,
and
this
is
in
the
day
of
his
returne
.
All
the
sight
and
vision
of
Christ
in
this
life
,
it
is
but
to
see
him
in
a
glasse
(
saith
the
Apostle
)
as
in
a
looking-glasse
,
but
then
we
shall
see
him
face
to
face
,
wee
shall
see
him
as
he
is
.
What
difference
there
is
betweene
the
shadow
in
a
glasse
,
and
the
face
it selfe
,
so
much
difference
there
is
betweene
the
sight
of
Christ
here
,
and
hereafter
,
when
we
shall
see
him
as
he
is
,
when
we
shall
see
him
with
open
face
,
and
not
in
a
mirrour
.
Therefore
let
this
incourage
us
,
and
stirre
up
our
hearts
,
to
expect
and
waite
for
the
comming
of
Christ
with
vehement
and
daily
prayers
,
with
fervencie
of
spirit
,
with
the
Church
,
and
the
Bride
,
and
the
Spirit
to
say
,
Even
so
,
Amen
.
Come
Lord
Iesus
.
FINIS
.