MATTH.
7.14
.
And
few
there
be
that
find
it
.
IT
is
the
nature
of
euery
man
to
affect
long
life
here
in
this
world
;
and
this
Almightie
God
knew
well
;
and
therefore
when
he
commaunded
the
Israelites
,
that
they
should
honour
their
parents
,
as
a
prouocation
to
the
performance
of
that
dutie
,
he
proposeth
this
reward
vnto
them
,
&
in
terram
reuerteris
,
it
was
God
his
sentence
against
all
flesh
,
Dust
thou
art
,
and
into
dust
thou
shalt
againe
returne
:
therefore
the
desire
of
mans
nature
stretcheth
it selfe
further
,
and
not
only
content
with
long
life
here
in
this
world
,
it
affecteth
a
longer
life
,
nay
it
affecteth
an
eternal
life
in
the
world
to
come
.
S.
Pauls
earnest
desire
was
this
,
I
desire
to
be
dissolued
,
and
to
be
with
Christ
:
Lord
,
now
let
thy
seruant
depart
in
peace
.
Many
are
called
,
but
few
are
chosen
;
and
as
the
way
is
broade
,
and
the
gate
wide
,
that
leadeth
to
destruction
,
in
the
verse
going
before
,
that
is
,
as
the
way
of
sin
,
which
leadeth
men
vnto
hell
,
is
easie
,
and
many
there
be
which
enter
in
thereat
:
so
in
the
beginning
of
this
verse
,
straight
is
the
gate
,
and
narrow
is
the
way
that
leadeth
vnto
life
;
that
is
,
a
holy
and
a
religious
conuersation
in
this
world
,
which
is
the
high
way
to
leade
men
to
the
kingdome
of
heauen
,
is
full
of
difficulties
,
and
as
our
Sauiour
addeth
in
the
words
which
I
haue
read
,
they
are
but
few
that
find
it
.
To
shew
you
how
a
holy
and
religious
conuersation
in
this
world
,
is
that
straight
gate
and
that
narrow
way
that
leadeth
vnto
life
,
wold
be
a
discourse
both
pleasing
and
profitable
;
but
because
that
lies
without
the
bounds
and
limits
of
my
text
,
and
the
drift
of
my
text
is
onely
this
,
that
few
men
and
few
women
doe
find
out
this
way
of
life
;
therefore
the
summe
of
my
discourse
out
of
these
words
must
be
this
,
to
examine
those
lets
and
hinderances
,
why
among
so
many
as
seeme
to
be
in
the
way
of
a
godly
life
,
which
is
the
way
that
leadeth
to
eternall
life
,
so
few
there
be
that
find
it
,
that
if
we
haue
not
found
out
this
way
of
life
,
we
may
now
seek
after
it
,
and
find
it
;
and
if
we
haue
already
found
it
,
that
then
we
may
perseuere
and
continue
in
it
.
The
lets
then
and
the
hinderances
,
why
so
few
there
are
that
do
finde
the
way
of
life
,
are
of
two
sorts
,
ex
parte
quaerentis
,
and
ex
parte
retrahentium
,
they
either
concerne
our selues
which
are
to
seeke
the
way
,
or
they
are
such
as
do
allure
vs
,
and
withdraw
vs
from
the
search
of
it
.
Hinderances
in
our selues
that
are
to
seeke
the
way
,
are
especially
these
three
:
the
first
is
coecitas
rationis
,
the
blindnesse
of
our
reason
and
vnderstanding
,
which
is
not
able
of
it selfe
to
discerne
good
from
euill
,
the
way
of
life
from
the
way
of
death
.
The
second
is
peruersitas
voluntatis
,
the
peeuishnesse
and
peruersnesse
of
our
wils
,
which
,
albeit
we
discerne
the
way
,
refuseth
to
walke
in
it
.
And
the
third
is
defectus
perseuerantiae
,
a
want
of
perseuerance
.
For
although
in
our
reason
and
vnderstanding
we
are
able
to
discerne
good
from
euill
,
the
way
of
life
from
the
way
of
death
,
and
in
our
will
are
most
ready
to
apprehend
it
;
yet
for
want
of
perseuerance
and
continuance
in
so
good
a
course
,
currimus
&
non
comprehendimus
,
many
of
vs
indeed
do
runne
,
but
few
of
vs
attaine
our
iourneys
end
.
Of
these
three
therfore
in
their
order
.
And
first
for
the
blindnes
of
our
reason
,
which
being
not
able
to
discerne
the
way
of
life
from
the
way
of
death
,
and
by
the
fall
of
Adam
preuailing
ouer
all
the
sonnes
of
Adam
,
is
the
first
maine
let
in
vs
,
why
so
few
of
vs
do
find
out
this
way
of
life
.
1.
Blindnesse
of
reason
.
The
time
was
,
when
in
man
there
were
these
three
things
;
wisedome
of
heart
,
puritie
of
life
,
strength
of
bodie
:
but
the
soule
of
man
by
the
suggestion
of
Sathan
,
by
the
delectation
which
the
apple
promised
,
and
by
the
consent
which
man
yeelded
,
fell
from
that
high
and
beautifull
Trinitie
.
His
wisdome
was
turned
into
blindnesse
of
heart
,
his
strength
was
turned
into
weaknesse
of
bodie
,
and
the
puritie
of
his
life
was
changed
into
vncleane
behauiour
:
so
that
concerning
his
strength
,
that
is
now
no
better
then
a
broken
reed
,
as
Rabshakeh
spake
of
Aegypt
;
Thou
O
Lord
art
my
strength
.
The
puritie
of
his
life
,
that
,
Man
is
become
like
one
of
vs
;
and
they
haue
their
warrant
for
it
out
of
the
49.
Psalme
,
and
last
verse
,
Man
being
in
honour
,
vnderstood
not
,
but
is
like
the
beasts
that
perish
:
nay
in
this
he
is
farre
worse
then
the
brute
beasts
,
for
the
Oxe
knowes
his
owner
,
and
the
Asse
his
masters
crib
,
but
Israel
hath
not
known
,
my
people
hath
not
vnderstood
.
Mans
reason
without
Gods
grace
,
is
euen
as
Sampson
without
his
guide
when
his
eyes
were
out
,
Vae
soli
,
Wo
be
vnto
him
that
is
alone
:
and
in
this
it
is
most
true
,
for
if
mans
reason
be
without
Gods
grace
to
guide
it
,
wo
be
vnto
it
;
it
fals
down
,
and
there
is
none
to
helpe
it
vp
:
and
therefore
our
Sauiour
makes
a
manifest
distinction
betweene
these
two
,
Gods
grace
,
and
mans
reason
,
in
that
speech
of
his
to
Peter
:
Blessed
art
thou
Symon
the
sonne
of
Ionas
,
for
flesh
and
bloud
hath
not
reuealed
this
vnto
thee
,
but
my
Father
which
is
in
heauen
.
It
was
not
flesh
and
bloud
,
it
was
not
naturall
and
carnall
reason
,
but
Gods
grace
from
aboue
guiding
his
reason
,
that
made
Peter
lay
hold
vpon
Christ
the
way
of
life
,
and
made
Christ
to
pronounce
him
blessed
.
Therefore
a
little
after
,
when
as
Gods
grace
and
mans
reason
were
separated
,
and
that
Peter
with
carnall
perswasions
sought
to
dehort
Christ
from
his
passion
,
Sir
,
pittie
thy selfe
,
this
shall
not
be
vnto
thee
:
Christ
then
biddeth
him
auant
,
not
by
the
name
of
Peter
,
or
the
sonne
of
Ionas
,
or
Cephas
,
but
of
Sathan
himself
,
Come
behind
me
Sathan
.
Peters
reason
was
then
alone
,
and
the
light
of
Gods
grace
had
withdrawne
her
influence
,
and
therefore
no
maruell
if
his
counsell
were
such
,
as
was
both
against
his
owne
and
against
the
worlds
saluation
.
The
Prophet
Dauid
was
well
acquainted
with
this
blindnesse
of
mans
reason
,
and
therefore
he
doth
vtterly
reiect
it
as
his
guide
in
the
way
of
life
,
and
betakes
himselfe
wholy
to
the
guidance
of
Gods
good
spirit
:
Let
thy
good
Spirit
,
O
Lord
,
leade
me
into
the
way
of
righteousnesse
:
and
Psal.
27.
Thou
,
O
Lord
,
art
my
light
and
my
saluation
:
my
light
against
ignorance
,
my
saluation
against
impotencie
:
and
in
the
119.
Psalme
,
Giue
me
vnderstanding
O
Lord
,
and
I
shall
keepe
thy
law
.
For
as
it
was
not
possible
for
the
Israelites
to
passe
through
the
red
sea
,
Iohn
15.5
.
Fulgent
.
de
praed.
ad
Maxim
.
lib.
1.
Without
me
,
you
can
do
nothing
.
This
is
praeueniens
,
cooperans
,
subsequens
;
it
preuenteth
vs
,
that
when
we
are
downe
we
may
rise
vp
,
it
accompanieth
vs
to
vphold
vs
in
our
right
course
,
and
it
must
stil
follow
vs
til
we
come
to
those
eternall
beatitudes
.
For
can
we
promise
any
more
to
our selues
in
finding
out
this
way
of
life
,
then
Dauid
in
the
119.
Psalme
?
I
will
runne
O
Lord
(
saith
he
)
the
way
of
thy
commaundements
,
when
thou
hast
set
my
heart
at
libertie
.
Can
we
runne
with
our
feete
,
before
our
heart
be
prepared
?
or
can
we
runne
with
our
heart
before
God
had
enlarged
it
?
Can
we
runne
the
way
without
the
way
,
which
is
Christ
Iesus
,
a
way
which
we
cannot
see
,
till
our
eyes
be
enlightened
?
not
so
:
but
when
as
God
shall
haue
opened
the
eyes
of
our
vnderstanding
,
then
with
Dauid
may
we
see
the
wonderfull
things
of
Gods
law
,
and
then
with
him
may
we
runne
the
way
of
his
commandements
,
when
as
God
shall
haue
set
our
hearts
at
libertie
.
But
before
,
we
do
all
(
euen
the
best
of
vs
)
lie
lame
,
and
impotent
,
like
the
cripple
at
the
poole
of
Bethesda
:
2.
Peruersnesse
of
will
.
But
let
vs
grant
that
mans
reason
were
such
in
him
,
and
so
well
rectified
,
as
that
he
could
discerne
good
from
euill
,
the
way
of
life
from
the
way
of
death
;
yet
is
there
a
second
let
&
impediment
in
man
,
and
that
is
peruersitas
voluntatis
,
the
peeuishnesse
,
the
peruersnes
of
his
will
.
It
was
the
error
of
the
old
Manichees
,
and
it
is
at
this
day
the
practise
of
many
prophane
Christians
,
euermore
to
cast
their
sinnes
vpon
God
,
excusing
themselues
,
and
accusing
him
as
the
author
of
their
iniquities
;
but
the
Scriptures
are
all
directly
against
this
;
for
as
they
make
God
to
be
the
sole
cause
and
author
of
all
happinesse
and
good
that
befalleth
man
:
so
do
they
make
man
the
sole
cause
and
author
of
all
euil
that
betides
himselfe
.
It
is
Gods
owne
speech
in
the
Prophet
,
Perditio
tua
ex
teô
Israel
,
salus
ex
me
;
O
Israel
thy
saluation
is
from
me
,
but
thy
destruction
and
ruine
from
thy selfe
.
As
some
locks
there
are
,
which
will
lock
without
a
key
,
but
without
a
key
they
neuer
can
be
opened
;
so
without
a
key
,
I
meane
without
any
other
meanes
then
their
owne
proper
sinnes
,
men
may
shut
vp
the
the
gates
of
Gods
kingdome
against
themselues
;
but
without
the
key
of
Gods
mercy
and
gracious
goodnesse
to
them
,
it
neuer
can
be
opened
.
And
as
the
Magitians
of
king
Pharaoh
had
indeed
power
to
bring
plagues
into
the
land
of
Aegypt
,
I
will
not
the
death
of
a
sinner
,
but
that
he
liue
&
be
saued
;
&
in
the
Gospel
,
Come
vnto
me
all
yee
that
labor
and
are
heauy
laden
,
and
I
will
refresh
you
;
but
such
is
the
peruersenesse
of
mans
will
,
such
the
obstinacy
and
rebellion
of
his
corrupt
nature
,
that
though
God
doth
offer
grace
,
yet
man
wil
not
accept
it
,
though
he
do
as
it
were
chalke
him
out
the
way
that
should
leade
him
vnto
life
,
yet
he
will
not
walke
in
it
,
yea
though
he
lay
before
him
the
crowne
of
eternall
glory
,
as
his
reward
and
recompence
,
yet
will
he
take
no
labour
or
paine
for
it
.
If
then
man
by
following
the
sway
of
his
crooked
&
corrupt
will
,
and
by
reiecting
the
good
meanes
which
God
giueth
for
his
saluation
,
do
eternally
perish
,
let
him
not
lay
the
fault
vpon
God
,
but
vpon
his
owne
peeuish
&
peruerse
will
.
You
shall
see
the
truth
of
this
by
a
most
familiar
example
,
and
yet
such
a
one
,
as
a
whole
generall
Councell
hath
thought
fit
for
the
illustration
of
it
.
If
two
men
should
fall
out
of
a
ship
,
That
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
euerlasting
life
.
If
then
thou
dost
lay
hold
vpon
this
meanes
of
thy
saluation
,
by
the
hand
of
a
liuely
faith
,
thou
must
acknowledge
God
to
be
the
author
thereof
;
but
if
in
the
peruersnes
of
thy
will
thou
dost
refuse
it
,
then
thy
perishing
,
it
proceedeth
from
thy selfe
,
from
thy
obstinate
and
rebellious
will
.
This
Saint
Austin
knew
to
be
most
true
,
and
therefore
he
was
bold
to
say
,
Non
est
punitor
Deus
antequàm
peccator
homo
:
God
neuer
doth
become
a
punisher
,
till
man
first
becomes
a
sinner
,
and
we
see
it
to
be
true
in
that
speech
of
Samuel
vnto
Saul
,
thou
hast
wilfully
cast
away
the
Lord
,
and
this
(
saith
Samuel
)
is
the
cause
of
thy
reiection
,
why
the
Lord
hath
cast
away
thee
.
This
peruersnes
of
will
was
that
,
which
in
the
daies
of
our
Sauior
kept
the
people
of
the
Iewes
from
finding
the
way
of
life
,
and
this
is
that
which
in
these
dayes
of
the
Gospel
keepes
many
of
vs
from
finding
it
.
As
Christ
said
vnto
them
,
Quoties
volui
sed
noluistis
?
How
often
wold
I
but
you
wold
not
?
hath
not
God
(
to
vse
that
speech
in
the
Gospel
)
piped
vnto
you
by
vs
,
and
you
haue
not
danced
?
Pharaoh
,
Quis
est
Dominus
?
Who
is
the
Lord
,
that
we
should
serue
him
?
or
the
God
of
Iacob
,
that
we
should
regard
him
?
If
therefore
we
are
desirous
to
haue
this
peruersnesse
of
our
wil
remoued
from
vs
,
which
we
know
in
most
of
vs
to
be
a
great
meanes
to
keepe
vs
from
the
wayes
of
life
,
then
our
best
course
is
euermore
to
subiect
our
wils
vnto
the
will
of
God
.
Now
the
subiecting
of
our
will
vnto
Gods
will
,
consisteth
in
these
three
:
3.
Want
of
perseuerance
.
Many
there
be
which
are
willing
and
desirous
to
attain
eternal
life
,
but
yet
they
wil
take
no
pains
in
the
performance
of
Gods
commandements
,
not
vnlike
vnto
Naaman
the
Syrian
,
who
comming
to
the
Prophet
to
be
cured
of
his
leaprosie
,
and
the
Prophet
willing
him
onely
to
wash
in
Iordan
seuen
times
and
he
should
be
cleane
;
he
stomaketh
the
matter
,
and
breaketh
out
into
these
words
,
I
thought
(
saith
he
)
that
he
wold
haue
come
out
vnto
me
,
and
haue
called
on
the
name
of
his
God
,
and
haue
layed
his
hands
vpon
me
,
and
so
I
should
be
healed
.
Here
are
three
things
which
Naaman
would
haue
done
for
him
:
first
he
will
haue
the
Prophet
to
come
forth
:
secondly
,
to
call
vpon
his
God
:
thirdly
to
lay
his
hands
vpon
him
;
but
in
the
meane
time
there
is
not
the
least
paines
mentioned
to
be
vndertaken
by
himselfe
.
And
surely
looke
how
it
was
with
Naaman
in
the
curing
of
his
leaprous
body
;
so
it
is
with
most
of
vs
in
the
curing
of
our
leaprous
soules
:
we
will
haue
God
to
do
all
for
vs
,
but
we
will
do
nothing
for
our selues
;
our
desire
shall
be
as
great
for
the
cleansing
of
our
leaprous
soules
,
as
Naamans
was
for
the
cleansing
of
his
leaprous
bodie
:
but
if
it
once
come
vnto
this
,
thou
must
wash
thy selfe
in
Iordan
seuen
times
,
that
is
,
thou
must
bathe
thy
sinfull
soule
in
the
poole
of
repentance
,
and
enter
in
at
the
straight
gate
of
a
holy
and
religious
life
;
then
with
Naaman
we
fall
to
murmuring
,
and
we
sticke
not
to
say
in
effect
as
he
said
,
that
we
looke
for
a
more
easie
kind
of
cure
in
our
conuersion
.
But
let
vs
grant
that
we
are
willing
to
performe
whatsoeuer
is
prescribed
vnto
vs
for
the
finding
of
this
way
of
life
,
yet
vnlesse
we
do
perseuere
and
continue
euen
vnto
the
end
in
that
course
,
it
is
to
smal
purpose
.
To
haue
the
Arke
of
God
for
a
while
,
I
know
thy
faith
,
and
thy
workes
,
and
thy
loue
,
and
that
thy
last
workes
are
more
then
thy
first
:
and
the
conclusion
of
the
Epistle
vnto
that
Church
,
and
of
all
the
other
Epistles
is
this
;
not
he
that
drawes
his
sword
,
not
he
that
fighteth
the
battels
of
the
Lord
,
not
he
that
spends
his
bloud
and
after
fainteth
,
but
he
that
perseuereth
and
continueth
to
the
end
,
shall
eate
of
the
tree
of
life
.
Memento
vxoris
Loth
,
de
Sodoma
quidem
eiectae
,
quia
Deo
credidit
,
sed
in
via
mutatae
,
quia
retro
aspexit
:
Remember
Lots
wife
,
how
she
was
brought
indeed
out
of
Sodome
,
because
she
beleeued
God
,
but
was
changed
by
the
way
into
a
pillar
of
salt
,
because
she
looked
backe
.
God
hath
commaunded
vs
as
he
did
Lot
and
his
wife
,
that
wee
should
come
out
of
Sodome
,
that
is
,
that
we
should
forsake
our
sinnes
,
and
not
so
much
as
looke
back
vnto
sinne
,
but
runne
in
hast
till
we
come
into
heauen
which
is
our
Zoar.
If
therefore
with
Lots
wife
we
wil
looke
backe
in
our
way
to
the
pleasantnesse
of
sinne
,
we
shall
be
sure
with
her
to
tast
the
bitternesse
of
her
punishment
;
for
as
she
,
vbi
respexit
,
No
man
putting
his
hand
vnto
the
plough
and
looking
backe
,
is
fit
for
the
kingdome
of
God
.
Nulla
dies
sine
linea
,
Let
no
day
passe
from
me
without
drawing
one
line
at
the
least
:
and
Titus
the
Emperor
was
wont
to
say
,
Ezech.
47.4
.
that
he
had
lost
that
day
in
which
he
did
no
good
.
As
the
waters
in
Ezechiel
rose
by
degrees
,
first
to
the
ankles
,
then
vnto
the
knees
,
then
vnto
the
loines
,
and
lastly
to
the
head
;
and
as
the
wheate
which
Christ
speakes
of
,
It
is
as
a
grain
of
Musterdseed
,
at
first
the
least
of
al
seeds
;
They
are
few
(
yea
very
few
)
that
do
find
the
way
of
life
.
Now
as
this
is
a
manifest
and
certaine
truth
,
that
there
be
few
that
do
find
the
way
of
life
,
if
we
consider
the
hinderances
in
our selues
that
seeke
the
way
;
so
in
the
next
place
,
if
we
shall
take
a
view
of
those
things
which
do
retrahere
,
which
do
allure
vs
and
withdraw
vs
from
the
search
of
this
way
,
it
will
appeare
more
plaine
vnto
vs
.
The
things
then
which
do
vsually
detaine
and
keepe
vs
backe
from
the
search
of
this
way
of
life
,
are
these
three
old
and
ancient
enemies
of
man
,
The
World
.
The
tribes
of
Ruben
and
Gad
being
allured
by
the
beauty
and
fatnesse
of
the
ground
on
this
side
Iordan
,
Lotor
phagi
gaue
vnto
them
,
Loue
not
the
world
.
Epi.
Ioh
2
.
1●
Vpon
which
words
of
the
Apostle
,
Loue
not
the
world
nor
the
things
of
the
world
;
as
if
he
had
said
,
they
that
loue
the
things
of
the
world
,
they
are
those
that
loue
the
world
,
and
in
louing
them
,
they
are
drawne
from
the
wayes
of
life
:
for
,
The
foxes
haue
their
holes
,
and
the
birds
of
the
aire
their
nests
,
but
the
Son
of
man
hath
not
where
to
rest
his
head
:
meaning
that
worldly
affections
and
desires
had
taken
vp
the
possession
of
his
heart
,
and
that
therefore
there
was
no
roome
in
his
heart
for
the
son
of
man
to
lodge
in
.
Now
if
you
would
know
of
me
what
the
things
of
the
world
are
which
vsually
withdraw
most
of
vs
from
the
wayes
of
life
,
because
to
speake
thus
of
the
world
is
too
generall
,
Ambition
.
In
that
the
diuell
in
the
fourth
of
Matthew
did
seeke
to
perswade
our
Sauiour
Christ
to
fall
downe
and
to
worship
him
,
by
promising
him
the
kingdomes
of
the
world
;
it
is
a
cleare
demonstration
,
considering
the
wisedome
of
the
diuell
,
that
honour
and
preferment
is
able
to
draw
men
out
of
the
right
way
;
for
although
this
temptation
did
not
preuaile
with
Christ
who
was
both
God
and
man
,
yet
it
hath
,
and
doth
,
&
wil
preuaile
with
men
.
Our
mother
Euah
had
honor
and
royalty
enough
,
she
was
lady
of
Paradise
,
and
not
onely
of
Paradise
,
but
of
all
the
earth
besides
;
and
yet
neither
the
earth
nor
Paradise
can
content
her
mind
,
but
she
must
either
be
Similis
altissimo
,
like
vnto
the
most
high
,
she
must
be
the
Queene
of
heauen
,
or
she
will
breake
the
commandement
of
God
.
Did
not
this
thinke
you
,
worke
strongly
vpon
Balaam
,
Ioseph
.
lib.
15.
Antiq.
cap.
2.
that
he
might
more
peaceably
inioy
that
crown
into
which
before
most
ambitiously
he
had
crept
,
not
to
regard
the
life
,
either
of
friends
,
of
wife
,
of
children
?
Eritis
tanquam
Dij
,
You
shall
be
as
Gods
shining
in
honor
and
glory
aboue
other
men
,
it
hath
heretofore
bene
,
and
it
is
at
this
day
,
the
foundation
&
root
of
rebellions
,
treasons
,
murthers
,
thefts
,
&
of
such
damnable
machiauellian
policies
as
are
hardly
to
be
found
euen
among
the
Gentiles
;
&
as
it
was
the
speech
of
Agrippina
the
Emperour
Neros
mother
,
when
she
heard
that
her
sonne
Nero
should
be
Emperor
,
Riches
.
Now
for
the
wealth
and
riches
of
the
world
,
that
they
likewise
as
well
as
worldly
honours
are
a
meanes
to
draw
vs
from
the
wayes
of
life
,
it
is
a
case
clearely
decided
by
our
Sauiour
Christ
in
the
19.
of
Saint
Mathew
;
Maister
,
what
shall
I
do
to
attaine
eternall
life
?
and
Christ
his
answer
was
,
Keepe
the
commandements
;
and
his
reply
to
that
was
,
I
haue
kept
them
from
my
youth
vp
;
and
Christ
his
replication
to
him
againe
was
,
Yet
thou
wantest
one
thing
,
Sell
all
that
thou
hast
,
and
giue
it
to
the
poore
:
at
that
saying
(
saith
the
text
)
he
departed
sorowfull
,
and
the
cause
of
his
sorow
is
there
noted
to
be
this
,
He
had
great
possessions
and
was
rich
:
and
therefore
our
Sauiour
is
bold
in
the
23.
verse
to
set
downe
this
as
a
conclusion
,
that
a
rich
man
shall
hardly
enter
into
the
kingdome
of
heauen
.
But
were
it
not
a
case
thus
cleared
by
our
Sauiour
Christ
,
yet
if
we
will
but
looke
into
the
qualities
and
conditions
of
rich
men
,
we
shall
find
their
wealth
to
haue
bene
,
and
to
be
vnto
them
an
occasion
of
many
grieuous
and
grosse
sinnes
,
by
meanes
whereof
they
are
kept
from
the
wayes
of
life
.
For
to
begin
first
with
the
sinne
of
pride
(
a
sinne
so
hatefull
in
Gods
eyes
,
that
it
cast
our
first
parents
out
of
Paradise
,
and
Lucifer
from
heauen
to
hel
,
)
to
begin
(
I
say
)
with
the
sinne
of
pride
,
mark
it
when
you
wil
,
you
shall
see
that
where
store
of
wealth
is
,
there
commonly
is
store
of
pride
:
and
therefore
among
other
charges
which
Saint
Paul
giues
to
Timothy
,
this
is
not
left
out
,
When
the
Lord
thy
God
hath
brought
thee
into
the
land
which
he
sware
vnto
thy
fathers
to
giue
thee
,
with
goodly
cities
which
thou
buildedst
not
,
with
houses
full
of
all
manner
of
goods
which
thou
filledst
not
,
with
vineyards
and
Oliue
trees
which
thou
plantedst
not
;
when
thou
hast
eaten
and
art
full
,
then
take
heed
and
beware
that
thou
forget
not
the
Lord
thy
God
.
Yea
so
common
a
thing
it
is
for
worldly
riches
to
make
men
forget
God
,
that
Salomon
himselfe
,
though
he
were
wiser
then
other
men
,
and
so
consequently
better
able
to
resist
sinne
;
yet
he
maketh
it
his
earnest
sute
vnto
God
,
O
Lord
giue
me
neither
pouertie
nor
riches
;
I
came
ouer
this
Iordan
with
my
staffe
,
and
lo
I
haue
now
gotten
two
bands
:
I
came
poore
and
without
prouision
to
this
place
,
and
lo
I
haue
not
onely
gotten
great
wealth
,
but
such
honour
also
,
that
I
sit
with
Princes
:
yet
looke
we
generally
vpon
the
courses
of
the
rich
,
and
we
shall
find
it
to
be
true
,
that
as
the
Moone
when
she
is
at
the
ful
,
she
is
then
farthest
from
the
Sun
,
of
whom
she
doth
receiue
her
light
;
so
men
,
when
they
are
fullest
of
earthly
riches
and
blessings
,
they
are
then
commonly
farthest
from
God
,
from
whose
fulnesse
they
haue
receiued
them
.
And
as
pride
and
forgetfulnesse
of
God
do
accompany
our
earthly
riches
;
so
a
third
euil
of
them
is
,
that
they
make
men
to
offend
and
sin
in
luxury
.
In
the
twelfth
of
Luke
and
19.
verse
,
the
great
rich
man
,
whose
grounds
brought
foorth
fruite
plentifully
,
he
thinkes
on
nothing
but
his
belly
;
Soule
,
now
thou
hast
much
goods
for
many
yeares
,
liue
at
ease
,
eate
,
drinke
,
follow
thy
pleasure
.
And
in
the
fifteenth
of
Luke
,
the
yonger
of
the
two
brethren
hauing
receiued
that
portion
of
goods
which
belonged
to
him
,
he
spends
it
all
in
few
dayes
in
gluttonie
,
and
venery
.
Fourthly
,
whereas
the
word
of
God
is
a
speciall
meanes
to
bring
vs
to
saluation
,
these
worldly
riches
choke
the
word
,
and
make
it
vnfruitfull
.
You
may
see
it
in
the
thirteenth
of
Saint
Mathew
,
He
that
receiues
the
seed
among
the
thornes
is
he
that
heares
the
word
,
but
the
care
of
the
world
&
the
deceitfulnesse
of
riches
choke
the
word
in
him
,
and
he
is
made
vnfruitful
.
Fiftly
,
whereas
it
is
a
true
note
of
the
true
child
of
God
,
euermore
to
be
weary
of
this
sinful
world
,
O
death
,
how
bitter
is
the
remembrance
of
thee
to
a
man
that
liues
at
rest
and
ease
in
his
possessions
?
And
as
worldly
riches
are
an
occasion
of
these
euils
;
so
lastly
are
they
the
cause
of
Idolatry
,
yea
the
couetous
affectation
of
them
,
saith
Saint
Paul
,
&
in
ipso
confidendo
:
In
louing
God
,
in
honoring
God
,
in
putting
our
whole
confidence
and
trust
in
God
.
The
Mammonists
of
this
world
do
take
all
these
from
God
and
giue
them
to
their
riches
.
For
first
,
though
the
precept
runne
thus
,
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soule
,
and
with
al
thy
might
,
yet
do
these
men
take
this
loue
from
God
,
and
bestow
it
on
their
wealth
:
and
therefore
Saint
Iohn
that
he
might
meet
with
this
,
Epi
Ioh.
2.15
Psal.
62.2
.
he
giueth
this
caueat
:
Loue
not
the
world
;
and
the
Prophet
Dauid
:
If
riches
increase
,
yet
(
saith
he
)
do
not
set
your
hearts
vpon
them
.
And
for
the
second
which
is
honor
,
wheras
it
is
the
Angels
speech
vnto
vs
that
dwell
vpon
the
face
of
the
earth
:
Honor
and
worship
him
that
hath
made
the
heauen
&
the
earth
,
the
sea
and
the
fountaines
of
waters
;
these
men
,
as
it
is
in
the
eight
of
Hosea
and
fourth
verse
,
Of
their
siluer
and
their
gold
do
they
make
them
Idols
,
their
siluer
and
gold
is
the
god
they
worship
.
And
lastly
for
confidence
and
trust
,
Blessed
is
the
man
that
trusteth
in
the
Lord
:
these
are
like
vnto
the
man
of
whom
the
Prophet
Dauid
speaketh
:
Behold
the
man
that
tooke
not
God
for
his
strength
,
but
trusted
in
the
multitude
of
his
riches
.
So
that
the
riches
of
the
world
,
as
wel
as
the
honors
of
the
world
,
are
occasions
,
you
see
,
vnto
men
of
many
sinnes
,
by
which
they
are
drawne
from
the
wayes
of
life
.
If
therefore
we
are
desirous
to
preuent
these
and
the
like
inticements
of
the
world
,
least
by
them
we
be
deceiued
,
and
so
caused
to
erre
from
the
paths
of
life
;
our
best
course
is
euermore
to
consider
of
this
world
as
it
is
,
and
not
as
it
seemeth
.
Caligula
the
Emperour
set
golden
loaues
and
other
seruices
of
whole
gold
before
his
guests
,
and
bad
them
eate
.
Indeed
they
had
a
glorious
shew
to
looke
vpon
,
but
there
was
nothing
in
them
to
eate
and
to
drinke
,
for
the
contentation
of
nature
.
And
such
,
&
no
other
are
the
dainties
which
the
world
proposeth
vnto
vs
,
both
in
wealth
and
honour
;
they
haue
(
I
confesse
)
a
glorious
shew
to
the
eye
,
but
the
substance
of
them
being
well
considered
is
but
vanitie
.
First
for
honor
,
let
Haman
speake
,
who
was
next
vnto
the
King
,
Hosanna
,
Blessed
art
thou
that
comest
in
the
name
of
the
Lord
:
but
see
the
inconstancy
of
this
people
,
and
the
mutabilitie
of
this
worldly
honour
;
they
who
before
had
cried
Hosanna
,
Blessed
art
thou
that
comest
in
the
name
of
the
Lord
,
not
many
daies
after
,
euen
the
fift
day
,
Crucifige
,
let
him
be
crucified
.
So
true
is
that
which
Saint
Bernard
hath
concerning
worldly
honour
,
Vanitas
est
huius
seculi
dignitas
,
cum
magna
expectatione
speratur
vt
veniat
,
sed
non
potest
teneri
cum
venerit
:
The
honours
and
preferments
of
the
world
are
but
meere
vanities
,
they
are
long
looked
for
of
men
to
come
with
great
expectation
;
but
when
once
they
haue
them
,
they
are
so
short
and
fleeting
,
that
they
cannot
keepe
them
.
And
for
the
wealth
and
riches
of
the
world
,
if
you
will
not
beleeue
Salomon
vpon
his
word
when
he
calleth
them
vanity
,
losse
and
dung
in
regard
of
the
excellent
knowledge
of
Iesus
Christ
;
as
vnto
Chrysostome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
a
shadow
and
a
dreame
,
and
lighter
then
these
;
as
vnto
Plato
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nothing
,
and
worth
nothing
.
Let
vs
say
with
Peter
and
with
Peters
affection
,
Behold
master
,
we
forsake
all
and
follow
thee
:
let
vs
say
with
Saint
Paule
I
am
non
ego
,
sed
viuit
in
me
Christus
,
Now
it
is
not
I
,
Dauid
:
Paratum
est
cor
meum
,
The
carnall
lusts
and
desires
of
the
flesh
.
non
quòd
veri
aliquid
afferat
,
Miser
homo
:
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
Saint
Hierome
writeth
of
himselfe
,
transeat
à
me
Calix
,
Father
if
it
be
thy
will
,
let
this
cup
passe
from
me
.
And
what
was
the
reason
of
this
?
surely
that
in
the
26.
of
Mathew
and
41.
verse
,
The
spirit
is
ready
,
but
the
flesh
is
weake
.
The
spirit
indeed
of
many
men
is
prone
vnto
that
which
is
good
,
they
desire
so
to
runne
the
race
of
a
godly
life
here
,
that
hereafter
they
may
receiue
a
crowne
of
glory
;
but
so
it
is
that
mans
life
is
as
Iob
speaketh
,
Iudg.
16.17
.
Ambros
.
in
Apol.
Dauid
.
&
vnius
ipse
mulieris
accensus
igniculo
,
messem
suae
virtutis
amisit
:
He
set
fire
indeed
on
the
haruests
of
other
men
,
but
himself
being
inflamed
with
the
fire
of
lust
,
lost
the
haruest
of
all
his
vertues
.
Salomon
built
a
goodly
Temple
vnto
God
,
but
in
the
meane
time
his
owne
bodie
,
which
should
haue
bene
(
as
the
Apostle
saith
of
all
our
bodies
)
the
temple
of
the
holy
Ghost
,
Iohn
Baptist
.
In
a
word
,
this
is
that
talking
damsell
,
at
whose
voice
,
Crede
mihi
,
loquor
coram
Domino
,
The
Diuell
.
He
walketh
about
like
a
roring
Lion
seeking
whom
he
may
deuoure
.
Now
among
those
infinite
meanes
which
the
diuell
vseth
to
deuoure
vs
by
drawing
vs
from
the
wayes
of
life
,
I
will
insist
briefly
vpon
these
few
.
The
first
whereof
is
this
,
saith
Bernard
.
The
diuell
doth
subtilly
pry
,
Go
to
the
Pismire
,
ô
thou
sluggard
,
learne
her
wayes
&
be
wise
;
so
say
I
vnto
you
:
go
vnto
the
diuel
himself
,
learne
his
wayes
and
be
wise
.
The
diuels
course
(
as
you
heare
)
is
to
looke
diligently
into
the
natures
and
complexions
of
men
,
and
so
to
apply
his
temptations
vnto
those
sinnes
vnto
which
naturally
they
are
carried
:
do
thou
then
the
like
,
looke
carefully
into
thy
own
body
,
consider
diligently
thy
owne
complexion
,
and
withall
those
sinnes
vnto
which
thou
art
naturally
caried
:
And
if
thou
finde
thy selfe
naturally
inclinable
either
vnto
wantonnesse
,
or
vnto
couetousnesse
,
or
vnto
wrath
,
or
vnto
enuy
,
or
vnto
drunkennesse
,
or
vnto
any
one
sin
more
then
other
,
be
thou
then
sure
to
set
a
barre
before
the
doore
of
thy
soule
,
and
keepe
Sathan
from
entring
in
:
for
sinne
,
A
second
meanes
which
the
diuell
vseth
to
keepe
vs
from
the
way
of
life
is
this
:
whereas
our
vnderstanding
by
the
fall
of
Adam
is
already
blind
and
darke
,
he
corrupts
it
further
,
and
maketh
vs
altogether
vnable
to
discerne
betweene
good
and
euill
,
causing
vs
to
commit
wickednesse
with
this
strong
conceit
,
that
our
actions
and
workes
are
iust
.
And
hence
it
is
,
that
so
many
in
these
dayes
are
ouertaken
and
deceiued
with
the
sinne
of
couetousnesse
,
because
though
they
be
neuer
so
couetous
,
But
if
the
Diuell
be
thus
preuented
in
this
second
policie
,
then
like
a
sedulous
and
industrious
enemie
he
setteth
vpon
vs
with
a
third
:
for
if
he
perceiue
that
thou
conceiuest
aright
of
thy
sinnes
,
as
that
they
are
indeed
sinnes
,
then
he
laboureth
to
deceiue
thee
with
this
,
that
Dominus
non
videt
;
though
thou
takest
them
to
be
sinnes
,
yet
saith
the
diuell
,
the
Lord
doth
not
see
them
:
and
with
this
haue
many
bene
deceiued
.
In
the
eighth
of
Ezechiel
and
twelfth
verse
,
it
is
Gods
speech
vnto
the
Prophet
:
Son
of
man
,
hast
thou
seene
what
the
Ancients
of
Israel
do
in
the
darke
,
euery
one
in
the
chamber
of
his
imagery
?
for
they
say
,
the
Lord
sees
vs
not
,
the
Lord
hath
forsaken
the
earth
.
Almighty
God
shews
the
Prophet
,
that
the
ancients
of
Israel
had
painted
round
about
their
walls
euery
similitude
of
creeping
things
,
and
abhominable
beasts
;
and
he
makes
this
to
be
the
cause
,
a
grosse
perswasion
that
the
Lord
did
not
see
them
.
But
art
thou
desirous
to
preuent
the
diuell
in
this
fallacian
also
?
then
for
thy
better
instruction
let
me
reason
with
thee
thus
.
He
that
could
espie
our
first
parents
hiding
themselues
among
the
thicke
trees
of
the
garden
,
He
that
planted
the
eare
,
shall
not
he
heare
,
saith
Dauid
?
or
he
that
formed
the
eye
,
shall
not
he
see
?
As
if
he
had
said
,
Make
no
question
,
but
whatsoeuer
you
speake
or
do
,
God
doth
heare
it
,
God
doth
see
it
.
It
is
not
with
the
sight
of
God
,
as
it
is
with
the
sight
of
man
:
if
there
be
not
a
due
and
a
proportionate
distance
betweene
the
sight
of
man
and
the
obiect
,
the
eye
of
man
cannot
possibly
see
it
;
but
say
God
were
circumscribed
in
some
one
place
,
and
grant
it
were
in
heauen
,
yet
that
great
distance
which
is
betweene
heauen
and
earth
,
euen
seuen
score
and
eighteene
thousand
,
foure
hundred
and
sixtie
three
miles
,
as
the
Astronomers
haue
coniectured
;
yet
doth
not
this
great
distance
hinder
God
from
seeing
our
sinnes
.
the
Lord
looked
downe
from
heauen
vpon
the
children
of
men
;
what
to
do
?
to
see
if
any
would
vnderstand
and
seeeke
after
God
:
but
looking
downe
he
saw
that
all
were
gone
out
of
the
way
,
that
there
was
none
that
did
good
,
no
not
one
.
But
if
the
Diuell
preuaile
not
with
this
third
fallacian
,
then
behold
a
fourth
:
for
doth
God
see
thy
sin
?
(
saith
Sathan
)
yet
be
bold
to
sinne
still
,
for
God
is
so
mercifull
,
cur
non
facio
quiquid
volo
?
why
do
I
not
whatsoeuer
I
wil
?
The
other
,
he
saith
Gods
mercie
is
aboue
his
workes
,
and
at
what
time
soeuer
I
repent
,
though
it
be
at
the
last
gaspe
,
he
wil
receiue
me
with
the
armes
of
his
mercy
,
as
he
did
the
theefe
vpon
the
crosse
;
and
therefore
why
do
not
I
go
on
still
in
my
wickednesse
?
Desperat
ille
vt
peccet
,
sperat
iste
vt
peccet
,
vtrumque
metuendum
:
the
one
despaireth
,
that
he
may
sinne
still
,
the
other
hopeth
,
that
he
may
sinne
still
,
and
both
are
to
be
feared
.
But
for
those
which
dreame
altogether
of
Gods
mercie
,
that
this
fallacian
of
the
diuels
(
by
which
many
thousands
are
drawne
from
the
wayes
of
life
)
may
be
preuented
,
let
them
remember
that
God
,
as
he
is
mercifull
,
so
he
is
iust
.
In
the
116.
Psalme
and
fifth
verse
,
The
Lord
is
mercifull
and
iust
,
saith
Dauid
;
not
mercifull
alone
,
but
iust
also
.
And
as
we
cannot
bide
our
sinnes
from
the
all-seeing
eye
of
God
:
so
we
cannot
be
defended
from
the
strong
arme
of
his
iustice
.
In
the
6.
of
Genesis
and
12.
verse
,
it
is
said
that
God
looked
downe
vpon
the
earth
,
and
seeing
that
all
flesh
had
corrupted
his
wayes
,
he
saith
to
Noah
,
An
end
of
al
flesh
is
come
before
me
,
for
the
earth
is
filled
with
crueltie
through
them
,
and
behold
I
will
destroy
them
from
the
earth
.
In
which
words
we
may
obserue
first
that
God
sees
our
sinnes
;
secondly
,
that
though
he
seeth
sinne
,
yet
he
is
mercifull
;
and
thirdly
,
that
as
he
is
mercifull
,
so
he
is
iust
.
God
looked
downe
vpon
the
earth
,
and
saw
that
all
flesh
had
corrupted
his
way
,
there
is
the
first
,
Gods
sight
of
sinne
:
the
earth
is
filled
with
crueltie
,
there
is
the
second
,
the
mercie
of
God
and
long
suffering
:
for
he
doth
not
presently
execute
iudgement
vpon
them
,
but
stayed
so
long
till
the
earth
was
full
of
crueltie
.
And
behold
I
will
destroy
them
from
the
earth
,
there
is
Gods
iustice
.
But
if
the
diuell
by
none
of
these
be
able
to
deceiue
vs
,
and
to
draw
vs
from
the
wayes
of
life
,
then
he
hath
a
fift
,
which
shall
be
my
last
at
this
time
.
He
setteth
before
our
eyes
the
good
and
pleasure
that
doth
accompany
our
sinne
;
and
indeede
these
are
shrewd
temptations
vnto
flesh
and
blood
.
Non
emam
tanti
poenitere
,
I
wil
not
buy
repentance
so
deare
.
And
thus
at
last
haue
you
seene
those
impediments
and
lets
why
so
few
do
finde
the
way
of
life
.
The
impediments
ex
parte
quaerentis
,
in
our selues
that
seeke
the
way
are
three
,
blindnesse
of
reason
,
peruersnesse
of
will
,
and
want
of
perseuerance
:
and
the
lets
ex
parte
retrahentium
are
three
likewise
;
the
world
with
his
inticements
,
the
flesh
with
her
allurements
,
and
the
diuell
with
his
suggestions
vnto
sinne
.
And
now
to
conclude
,
FINIS
.
MATTH.
25.15
.
Watch
therefore
,
for
you
know
neither
the
day
nor
the
houre
when
the
Sonne
of
man
will
come
.
AS
when
children
hauing
ouer-slept
themselues
,
and
begin
to
cry
,
as
fearing
the
correction
of
their
seuere
maisters
;
their
indulgent
mothers
do
commonly
comfort
them
with
one
of
these
two
things
,
as
first
,
that
there
is
no
time
yet
past
,
and
secondly
,
that
their
maister
is
a
gentle
man
and
will
forgiue
them
:
In
the
very
same
manner
do
the
carnall
and
carelesse
worldlings
of
this
age
deale
with
those
their
acquaintance
and
friends
,
who
haue
fetched
a
long
and
a
deepe
sleepe
in
sinne
and
securitie
.
For
whereas
their
counsell
to
them
should
be
that
which
Saint
Paul
hath
,
Ephes.
5.14
.
Awake
thou
that
sleepest
,
and
stand
vp
from
the
dead
,
and
Christ
shall
giue
thee
light
:
these
men
cleane
contrary
,
to
take
away
all
feare
of
iudgement
to
come
in
a
sinner
,
they
apply
either
one
or
both
these
comforts
to
them
;
first
,
that
nullum
tempus
poenitentiae
inidoneum
,
that
no
time
is
too
late
to
come
vnto
God
by
repentance
:
and
if
they
stagger
in
their
hope
notwithstanding
this
first
comfort
,
then
is
it
commonly
backed
with
this
second
,
that
God
is
Deus
misericordiae
,
a
God
of
mercie
,
and
will
forgiue
them
.
And
in
this
for
the
most
part
we
are
all
like
vnto
Benhadad
,
2.
King
.
20.
For
as
he
fled
from
the
King
of
Israel
from
place
vnto
place
,
till
he
was
forced
into
a
chamber
;
and
when
he
could
go
no
farther
,
thus
he
was
comforted
,
Reges
Israel
sunt
Reges
misericordes
,
The
Kings
of
Israel
are
mercifull
Kings
.
So
men
commonly
when
they
are
in
health
and
strength
of
bodie
,
they
run
on
in
iniquitie
and
sinne
,
and
are
impiously
rebellious
against
the
holy
one
of
Israel
:
but
when
they
are
chased
as
it
were
into
their
chambers
either
by
sicknesse
or
old
age
,
and
when
there
is
no
way
but
one
,
as
we
say
,
but
death
with
them
;
then
this
is
their
comfort
,
that
Deus
Israel
est
Deus
misericordiae
,
that
the
God
of
Israel
wil
be
then
vnto
them
a
God
of
mercy
.
But
(
beloued
)
let
vs
neither
flatter
our selues
with
vaine
hopes
,
nor
deceiue
our
neighbours
with
false
comforts
;
for
though
God
accepteth
of
him
who
cometh
vnto
him
in
his
old
age
which
is
the
euening
of
his
life
(
as
you
may
see
by
him
who
had
a
penie
giuen
him
,
Math.
20.9
.
though
he
came
at
the
end
of
the
day
to
the
vineyard
,
and
by
the
theefe
(
Luke
25.43
.
)
who
was
posted
euen
from
the
crosse
vnto
Paradise
;
)
yet
God
had
rather
thou
shouldest
come
vnto
him
in
thy
youth
,
which
is
the
morning
of
thy
age
.
And
to
that
end
saith
the
wise
man
,
Eccles.
12.1
.
Remember
now
thy
Creator
in
the
dayes
of
thy
youth
:
least
our
comming
vnto
God
should
be
put
off
and
deferred
,
he
saith
,
Remember
now
:
and
least
we
should
put
off
till
old
age
or
death
,
he
addeth
in
the
dayes
of
thy
youth
.
And
●●rely
if
there
were
no
other
reason
for
it
,
or
if
we
had
not
the
lamentable
example
of
the
fiue
foolish
virgins
in
this
chapter
to
direct
vs
;
who
calling
,
Lord
,
Lord
,
open
vnto
vs
,
when
it
was
too
late
,
were
shut
out
and
excluded
from
the
kingdome
of
heauen
:
yet
this
may
be
sufficient
,
that
we
see
commonly
in
our
experience
carnall
and
carelesse
sinners
,
Dauid
,
1.
Sam.
18.7
.
Saul
hath
slaine
his
thousand
,
but
Dauid
his
ten
thousands
:
So
we
may
sorowfully
sing
and
say
truly
,
that
the
despaire
of
Gods
mercie
hath
slaine
thousands
,
but
the
grosse
presumption
of
his
mercie
hath
slaine
ten
thousands
,
it
hath
sent
ten
times
as
many
more
vnto
hell
as
the
despaire
of
his
mercie
.
And
therefore
let
vs
not
suffer
our selues
any
longer
to
be
deceiued
;
for
as
it
is
true
of
God
which
the
Prophet
Dauid
hath
,
Psalm
.
86.15
.
that
the
Lord
is
a
pitifull
God
,
mercifull
,
slow
to
anger
,
and
great
in
kindnesse
,
(
for
all
these
doth
be
heape
together
in
that
verse
:
)
yet
haue
we
no
reason
to
be
presumptuous
vpon
these
his
mercies
,
but
we
should
rather
looke
backe
vnto
the
18.
Psalme
and
26.
verse
,
where
the
Prophet
speaking
of
God
,
he
saith
thus
;
With
the
pure
thou
wilt
shew
thy selfe
pure
,
and
with
the
froward
thou
wilt
shew
thy selfe
froward
:
that
is
,
as
he
wil
mercifully
receiue
and
pardon
those
that
are
penitent
,
so
he
will
iustly
repell
and
seuerely
punish
those
that
are
impenitent
.
In
the
verses
which
go
before
from
the
beginning
of
this
Chapter
,
we
haue
the
truth
and
proofe
of
this
doctrine
in
the
parable
of
the
ten
virgins
:
For
as
we
see
the
fiue
wise
virgins
who
had
oyle
in
their
lampes
,
that
is
,
whose
good
workes
and
godly
liues
did
shine
and
giue
light
vnto
others
,
as
a
lampe
giues
light
vnto
those
that
are
in
darknesse
;
as
we
see
these
most
mercifully
to
be
receiued
,
and
to
enter
in
with
the
bridegroome
:
so
the
fiue
foolish
virgins
,
who
did
slumber
and
sleepe
,
and
had
no
care
to
expect
the
bridegroomes
comming
by
a
vertuous
and
godly
life
,
those
we
see
most
iustly
to
be
shut
out
.
And
our
Sauiour
Christ
concludeth
and
shutteth
vp
that
parable
with
this
comfortable
&
sweet
caueat
vnto
vs
:
Watch
therefore
,
for
you
know
neither
the
day
nor
the
houre
when
the
Sonne
of
man
will
come
.
As
if
he
should
haue
said
,
seeing
there
will
be
a
comming
of
the
Sonne
of
man
to
iudgement
;
and
his
comming
,
as
it
wil
be
ioyfull
and
comfortable
to
the
godly
,
so
it
will
be
fearfull
and
terrible
to
the
wicked
,
and
we
know
neither
the
day
nor
the
houre
when
he
wil
come
:
therfore
slumber
not
,
sleepe
not
,
be
not
carelesse
,
be
not
secure
in
your
sinnes
,
but
watch
,
that
is
,
be
prepared
by
a
vertuous
and
godly
life
against
his
comming
;
that
so
when
he
shal
come
,
you
may
be
receiued
into
heauen
with
the
fiue
wise
virgins
,
and
not
be
excluded
and
shut
out
of
heauen
with
the
fiue
foolish
.
Watch
therfore
,
for
you
know
neither
the
day
nor
the
houre
when
the
Sonne
of
man
will
come
.
In
the
right
opening
&
handling
of
which
words
,
I
beseech
you
to
obserue
carefully
with
me
these
foure
particular
considerations
.
First
,
that
there
will
be
a
comming
of
the
Sonne
of
man
to
iudgement
:
He
wil
come
.
Secondly
that
because
he
commeth
to
iudgement
,
therfore
his
comming
wil
be
fearful
&
terrible
.
Thirdly
that
the
time
of
his
fearfull
and
terrible
comming
vnto
iudgement
is
vncertaine
:
We
neither
know
the
day
nor
the
houre
when
he
wil
come
.
And
lastly
the
vse
which
we
are
to
make
of
all
these
;
&
this
is
a
careful
&
vigilant
preparation
of
our selues
against
his
comming
,
in
the
first
words
,
Vigilate
igitur
,
Watch
therefore
.
Watch
therefore
,
for
you
know
neither
the
day
nor
the
houre
when
the
Sonne
of
man
will
come
.
Now
of
all
these
in
their
order
.
And
first
for
the
first
consideration
.
1.
That
there
wil
be
a
comming
of
the
Sonne
of
man
to
iudgement
.
He
will
come
.
It
was
the
fond
opinion
of
Aristotle
that
great
Philosopher
,
that
the
world
had
no
beginning
,
Quomodo
dissoluta
materia
exhiberi
potest
?
How
is
it
possible
that
the
matter
of
mans
body
being
once
dissolued
,
as
it
shall
be
in
the
graue
,
should
euer
rise
againe
,
and
be
perfectly
exhibited
before
the
iudgement
seat
of
God
?
he
doth
answer
their
question
thus
:
Quid
tibi
noui
eueniet
?
qui
non
eras
,
factus
es
,
&
cum
iterum
non
eris
,
fies
:
What
strange
or
new
wonder
is
this
?
thou
which
once
wert
not
,
wast
made
by
God
,
and
so
hereafter
when
thou
shalt
not
be
,
thou
shalt
be
made
again
;
for
God
can
as
easily
restore
thee
being
dissolued
into
dust
,
as
he
could
create
thee
at
the
first
being
nothing
.
In
the
first
Psalme
&
fifth
verse
we
reade
it
thus
.
The
wicked
shall
not
stand
in
iudgement
:
but
the
Caldey
paraphrase
hath
it
thus
,
They
shal
not
rise
in
that
great
day
,
the
day
of
iudgment
.
In
regard
of
which
words
,
some
Hebrew
writers
haue
bene
bold
to
make
this
collection
,
that
the
wicked
shal
not
rise
,
but
their
bodies
and
soules
at
the
houre
of
death
shall
perish
and
come
to
nothing
.
But
as
in
many
points
they
are
fantastically
foolish
:
so
in
this
are
they
most
erroneously
hereticall
.
For
although
it
be
there
said
,
that
the
wicked
shal
not
rise
in
iudgment
,
we
must
not
thereby
gather
,
Carere
eos
resurgendi
natura
,
sed
resurgendi
in
iudicium
perdidisse
ordinem
:
We
must
not
gather
,
that
the
nature
&
property
of
rising
shal
be
wanting
vnto
them
,
but
that
they
haue
lost
the
order
of
rising
vnto
iudgment
.
Now
what
the
order
of
rising
vnto
iudgement
is
,
we
may
see
in
the
third
of
Ioh.
the
18.
&
19.
ver.
where
our
Sauiour
saith
thus
.
He
that
beleeueth
in
me
shall
not
be
iudged
,
but
he
which
beleeueth
not
,
Iam
iudicatus
est
,
he
is
already
iudged
.
The
which
words
of
our
Sauiour
,
haply
they
may
trouble
the
carelesse
hearers
,
and
the
negligent
readers
therof
;
for
in
that
he
saith
,
he
that
beleeueth
in
me
shall
not
be
iudged
,
there
he
exempteth
the
faithful
from
iudgment
:
and
in
that
he
saith
,
he
that
beleeueth
not
,
is
already
iudged
,
he
seemes
to
teach
that
the
Infidels
shal
not
be
admitted
vnto
iudgment
.
And
if
the
faithfull
are
exempted
from
iudgement
to
come
,
and
the
Infidels
are
already
iudged
;
why
then
,
Non
videtur
locus
esse
relictus
iudicio
,
It
should
seeme
there
is
no
place
left
for
iudgement
,
and
that
there
are
no
persons
to
be
iudged
.
Yes
saith
Hilary
;
for
in
the
18.
verse
,
our
Sauior
hauing
exempted
the
beleeuers
and
vnbeleeuers
;
the
beleeuers
à
iudicio
condemnationis
,
from
the
iudgement
of
condemnation
:
and
the
Infidels
and
vnbeleeuers
,
because
their
iudgement
of
condemnation
is
so
certain
,
that
it
is
in
the
eternall
decree
of
God
already
past
,
and
there
remaines
onely
at
the
last
day
but
the
publication
thereof
.
In
the
19.
verse
he
expresseth
the
parties
to
be
iudged
,
and
the
cause
of
their
iudgement
;
for
thus
he
saith
:
This
is
the
condemnation
,
that
light
is
come
into
the
world
,
and
men
loued
darkenesse
rather
then
the
light
,
because
their
deeds
are
euill
.
As
if
he
had
said
:
There
is
a
middle
sort
of
people
,
which
are
neither
altogether
without
faith
,
nor
absolutely
faithfull
;
the
feare
of
God
containeth
them
in
the
Church
,
but
the
vaine
vanities
of
the
world
draw
them
vnto
secular
vices
,
Orant
quia
timent
,
peccant
quia
volunt
,
they
pray
because
they
are
afraid
of
God
and
his
iudgements
,
but
withall
they
commit
sinne
,
because
they
take
a
pleasure
and
delight
in
it
.
These
then
which
do
loue
darkenesse
rather
then
light
,
that
is
,
which
are
content
to
loue
Christ
who
is
the
light
of
the
world
,
but
withall
they
preferre
the
euill
deeds
of
darknesse
,
these
are
they
(
let
the
Hebrew
writers
fable
what
they
wil
)
which
shal
one
day
come
to
iudgement
.
And
that
we
may
the
better
conceiue
,
and
beleeue
this
;
there
are
as
you
know
,
in
our
assises
and
sessions
here
vpon
earth
,
certaine
things
necessarily
required
.
As
first
,
there
is
required
the
person
and
presence
of
the
Iudge
.
Secondly
,
certaine
vpright
Iustices
his
assistants
vpon
the
bench
.
Thirdly
,
the
citation
of
the
prisoners
to
the
bar
,
with
leaue
giuen
them
to
pleade
for
themselues
.
Fourthly
,
the
allegation
or
accusation
of
the
witnesses
.
Fiftly
,
the
Iudges
verdit
.
Sixtly
,
the
proceeding
to
sentence
either
of
absolution
or
condemnation
.
And
lastly
the
execution
of
the
sentence
committed
to
the
sheriffe
or
bayliffe
.
Of
al
which
(
beloued
)
that
we
may
the
better
beleeue
that
great
sessions
in
that
last
and
dreadfull
day
of
iudgement
,
we
haue
speciall
mention
in
the
Scriptures
.
And
first
for
the
Iudge
,
that
is
Iesus
Christ
the
second
person
in
Trinitie
.
Forhowsoeuer
the
whole
Trinitie
haue
a
stroke
in
the
action
,
yet
the
execution
thereof
is
committed
by
them
to
the
second
person
.
So
Christ
himselfe
saith
(
Iohn
the
5.22
.
)
The
Father
iudgeth
no
man
,
but
hath
commited
all
iudgement
to
the
Sonne
.
So
Saint
Paul
saith
(
Rom.
14.10
.
)
We
must
all
of
vs
appeare
befor
the
iudgement
seat
of
Christ
.
And
Saint
Austin
giueth
a
reason
of
it
thus
,
Vt
ea
natura
iudicem
agat
,
quae
sub
iudice
stetit
,
That
he
may
act
the
office
of
a
iudge
in
that
nature
in
which
he
stood
before
a
iudge
.
Secondly
,
for
his
assistants
vpon
the
bench
,
they
are
his
disciples
(
Math.
19.28
.
)
For
when
the
sonne
of
man
(
saith
Christ
)
shall
sit
in
the
throne
of
his
maiestie
,
yee
which
haue
followed
me
in
the
regeneration
,
shall
sit
also
vpon
twelue
thrones
,
and
iudge
the
twelue
tribes
of
Israel
.
And
thirdly
,
for
the
bringing
of
the
prisoners
to
the
bar
,
yee
haue
it
in
the
5.
of
Iohn
and
28.
vers
.
The
houre
shall
come
in
which
all
that
are
in
the
graues
shall
heare
the
voice
of
the
sonne
of
God
,
and
they
shal
come
forth
that
haue
done
good
vnto
the
resurrection
of
life
,
but
they
which
haue
done
euill
vnto
the
resurrection
of
condemnation
.
At
which
time
the
prisoner
shall
haue
free
liberty
to
speake
what
he
can
for
himselfe
;
for
so
they
on
the
left
hand
pleade
not
guilty
(
Math.
25.44
.
)
Lord
when
haue
we
seene
thee
an
hungred
,
or
athirst
,
or
a
stranger
,
or
naked
,
or
sicke
,
or
in
prison
,
&
did
not
minister
vnto
thee
?
And
fourthly
,
for
the
witnesses
,
they
are
more
then
two
.
For
first
Christ
who
is
the
Iudge
,
he
will
witnesse
against
vs
.
Ier.
29.23
.
Ego
sum
iudex
&
testis
,
I
am
both
a
iudge
and
a
witnesse
.
And
whereas
men
are
often
compelled
and
enforced
to
beare
witnesse
to
the
truth
;
in
the
third
of
Malachy
and
fift
verse
:
Ego
sum
testis
velox
,
I
am
a
swift
witnesse
.
And
if
Christ
should
faile
in
his
testimonie
against
vs
,
yet
his
law-giuer
Moses
wil
not
faile
;
for
so
Christ
saith
(
Ioh.
5.45
.
)
Do
not
thinke
that
I
will
accuse
you
to
my
Father
:
there
is
one
that
accuseth
you
,
euen
Moses
in
whom
you
trust
.
And
though
Christ
and
Moses
both
do
faile
in
their
witnesse
,
yet
is
there
another
who
will
not
be
wanting
,
euen
the
diuell
,
in
whom
many
haue
trusted
too
much
.
For
in
the
12.
of
the
Reuel.
10.
v.
Sathan
the
accuser
of
the
brethren
is
cast
downe
,
who
accuseth
them
before
God
day
and
night
.
And
thus
,
saith
Saint
Augustine
,
will
he
vrge
in
the
last
day
and
enforce
his
accusation
before
God
.
Thine
they
were
O
king
of
heauen
by
creation
,
but
mine
they
are
by
transgression
.
Tui
per
gratiam
quam
amiserunt
,
mei
per
culpam
in
qua
decesserunt
:
Thine
they
were
by
grace
,
which
wilfully
they
haue
cast
away
,
mine
they
are
by
sins
,
which
hath
cast
them
away
:
thine
they
were
by
the
glorious
merit
of
thy
passion
,
mine
they
are
for
want
of
charitable
compassion
:
thine
they
were
because
thou
diedst
for
their
sins
,
mine
they
they
are
because
they
died
not
,
but
liued
vnto
sin
.
Nobis
ergo
associentur
in
poenis
qui
conformati
sunt
in
culpis
:
and
therfore
ô
supreme
iudge
,
it
stands
with
equitie
&
iustice
,
that
these
shold
be
partakers
in
our
punishments
,
who
while
they
liued
in
the
world
,
were
companions
in
our
sinnes
.
But
if
Christ
,
and
Moses
,
and
the
diuel
should
faile
in
their
witnesse
,
though
neither
of
these
did
know
of
thy
sinne
,
and
so
consequently
could
not
iustly
accuse
thee
;
yet
as
Lactantius
well
saith
,
Quid
prodest
tibi
non
habere
conscium
,
habenti
conscientiam
?
What
will
the
ignorance
of
others
auaile
thee
,
when
as
the
testimony
of
thy
owne
conscience
wil
preuaile
against
thee
?
For
as
there
are
some
which
haue
a
good
conscience
(
Heb.
13.18
.
)
so
there
are
others
which
haue
a
bad
conscience
,
a
conscience
seared
with
a
hot
iron
(
1.
Timoth.
4.4
.
)
And
as
they
who
in
godly
purenesse
and
not
in
fleshly
wisedome
,
haue
their
conuersation
in
this
world
,
the
testimony
of
their
conscience
shal
cause
them
to
reioyce
(
1.
Cor.
1.12
.
)
so
they
which
haue
followed
the
vaine
pleasures
,
&
the
pleasing
vanities
of
this
world
,
the
testimony
of
their
conscience
shall
cause
them
to
lament
.
And
then
a
mans
owne
conscience
acccusing
him
,
there
needeth
no
iury
to
be
impannelled
:
for
the
party
confessing
the
action
,
the
Iudge
will
immediatly
proceed
to
sentence
,
the
which
sentence
shall
not
be
(
like
the
Roman
[
*
](A17332-e17090-b)
*
Romani
tabellas
seu
literas
in
vrnam
solebant
conijcere
:
literae
fuerunt
.
A.C.
A
litera
Absolutionis
,
C
litera
condemnationis
:
talis
in
iud●cijs
consuetudo
apud
Graecos
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
respondebat
Romanorum
C.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Romanorum
.
A.
A
)
a
sentence
of
Absolution
,
whereof
mention
is
made
(
Math.
25.34
)
Venite
benedicti
,
Come
ye
blessed
of
my
Father
,
inherit
the
kingdome
prepared
for
you
from
the
foundation
of
the
world
.
But
it
shall
be
(
like
that
nigrum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Greeks
)
a
sentence
of
condemnation
,
whereof
mention
is
made
in
the
same
chapter
and
41.
verse
.
Ite
maledicti
,
Go
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
diuell
and
his
Angels
.
And
then
last
of
all
followeth
the
execution
of
the
sentence
,
the
charge
whereof
shall
be
committed
to
the
Angels
.
For
so
saith
our
Sauiour
(
Math.
13.49
.
)
At
the
end
of
the
world
,
the
Angels
shal
go
forth
,
and
seuer
the
bad
from
among
the
iust
,
and
shall
cast
them
into
a
fornace
of
fire
,
where
shall
be
wailing
and
gnashing
of
teeth
.
So
then
to
conclude
this
with
that
of
the
Preacher
(
Eccl.
11.9
.
)
Reioyce
ô
young
man
in
thy
youth
,
let
thy
heart
cheere
thee
in
the
dayes
of
thy
youth
,
walke
in
the
wayes
of
thy
heart
,
and
in
the
lusts
of
thine
owne
eyes
;
but
yet
know
that
for
all
these
things
God
shall
bring
thee
vnto
iudgement
.
Be
not
therefore
deceiued
,
neither
flatter
your selues
with
this
vaine
imagination
,
that
though
you
commit
sinne
with
greedinesse
,
yet
there
will
be
no
reckoning
and
account
for
it
.
Say
not
within
your selues
,
as
it
is
in
the
5.
of
Eccle.
4.
I
haue
sinned
and
what
euill
hath
come
vnto
me
?
For
as
it
followeth
in
the
same
place
,
Dominus
est
[
*
](A17332-e17210-b)
*
Patiens
redditor
dicitur
,
quia
peccata
homin●m
&
patitur
&
reddit
.
Nam
quos
Diu
vt
conuertantur
tolerat
,
non
conuersos
duriùs
damnat
.
Greg.
Hom.
13.
in
Euang.
patiens
redditor
:
The
Lord
is
a
patient
rewarder
;
that
is
,
as
he
is
patient
for
a
time
and
expecteth
thy
returne
from
sinne
;
so
he
is
a
rewarder
,
&
will
not
leaue
thee
vnpunished
.
Lento
gradu
ad
vindictam
ira
diuina
procedit
,
sed
tarditatem
supplicij
grauitate
iudicij
recompensat
;
The
iustice
of
God
goes
slowly
indeed
,
but
it
recompenseth
the
slacknesse
of
iudgement
with
the
heauinesse
thereof
.
And
therefore
as
Abraham
said
vnto
the
rich
man
,
(
Luke
16.25
.
)
Hîc
bona
,
sed
illîc
mala
,
Here
thou
receiuedst
good
things
,
but
now
thou
art
tormented
:
so
haply
without
any
checke
or
controlement
,
thou
maiest
follow
thy
sinfull
pleasures
and
delights
here
in
this
world
;
but
there
will
one
day
come
a
time
,
when
for
those
thou
shalt
be
brought
before
a
Iudge
,
and
the
iudge
shall
deliuer
thee
to
a
iaylour
,
and
the
iaylour
shall
cast
thee
into
prison
,
from
whence
thou
shalt
neuer
be
released
.
And
therefore
howsoeuer
there
hath
heretofore
bene
no
impression
in
our
hearts
of
this
iudgement
to
come
,
yet
hereafter
as
Saint
Hierom
confesseth
of
himselfe
,
siue
comedas
,
siue
bibas
,
whether
thou
eatest
or
drinkest
,
whether
thou
wakest
or
sleepest
,
whether
thou
walkest
abroad
or
stayest
at
home
,
let
that
be
euer
sounding
in
thy
eares
,
which
was
euer
sounding
in
his
eares
:
Surgite
mortui
,
venite
ad
iudicium
:
Arise
ô
you
dead
,
and
come
to
iudgement
.
Thus
much
for
the
first
consideration
:
That
there
will
be
a
comming
of
the
Sonne
of
man
to
iudgement
.
I
come
to
the
second
.
2.
That
this
his
comming
vnto
Iudgement
will
be
terrible
.
In
the
ninth
of
Esay
and
sixt
verse
,
the
Prophet
speaking
of
the
coming
of
our
Sauior
Christ
,
he
saith
thus
:
Paruulus
natus
est
nobis
:
A
child
is
borne
vnto
vs
,
and
his
name
shall
be
called
Wonderful
,
Counseller
,
the
euerlasting
Father
,
the
Prince
of
peace
:
and
in
the
21.
of
Matthew
and
fift
verse
,
there
is
the
prophesie
fulfilled
,
Ecce
Rex
tuus
venit
tibi
mansuetus
:
Tel
ye
the
daughter
of
Sion
,
Behold
thy
King
commeth
vnto
thee
meek
.
But
that
setteth
out
his
first
coming
:
but
now
we
are
to
lay
open
his
second
comming
.
Then
he
came
in
humilitie
,
but
now
we
are
to
speake
of
his
comming
in
glorie
.
Then
he
came
like
milde
and
little
Dauid
,
I
feare
and
tremble
;
and
the
people
fled
,
and
stood
a
farre
off
,
and
sayd
to
Moses
,
Talke
thou
with
vs
,
and
we
will
heare
;
but
let
not
God
talke
with
vs
,
least
we
die
:
how
fearfull
then
and
terrible
will
his
second
comming
be
?
For
at
that
first
appearing
he
came
onely
to
giue
them
lawes
;
but
at
this
second
he
will
come
to
punish
the
transgressors
of
his
lawes
.
Ego
sum
,
I
am
the
man
;
if
they
fell
backward
vpon
the
ground
,
and
became
as
dead
men
:
O
then
what
shall
miserable
men
and
women
do
,
when
they
shall
see
Iesus
Christ
not
yeelding
vp
his
body
to
be
punished
by
sinners
as
then
,
but
comming
in
the
clouds
with
power
and
great
glorie
to
punish
sinners
?
Indeede
if
there
were
the
same
meanes
and
such
hopes
of
preseruing
men
from
the
iudgement
to
come
,
as
there
are
of
preuenting
iudgement
and
iustice
here
vpon
the
earth
,
then
the
feare
thereof
were
altogether
needlesse
:
but
you
shall
see
the
case
is
farre
different
.
For
first
,
here
vpon
earth
when
men
stand
vpon
life
and
death
,
intercession
is
made
by
others
for
the
procurement
of
their
deliuery
:
yea
oftentimes
speeches
in
commendation
of
the
prisoner
are
admitted
by
the
bench
;
Lord
,
Lord
,
open
vnto
vs
.
And
receiuing
this
vncomfortable
answer
from
the
mouth
of
comfort
it selfe
:
Nescio
vos
,
I
know
you
not
;
that
is
,
I
haue
reiected
you
,
I
haue
reprobated
you
;
and
none
,
no
not
their
late
familiar
friends
and
companions
,
the
other
wise
virgins
,
requested
fauour
for
them
.
Againe
,
here
vpon
earth
though
no
man
intreate
for
an
offender
,
yet
oftentimes
the
fresh
memory
of
his
ancestors
good
deeds
,
and
the
good
demerits
of
his
friends
that
be
liuing
,
may
moue
the
Iudge
to
pity
and
compassion
:
but
for
a
man
to
trust
to
this
fauour
in
the
day
of
iudgement
,
were
to
leane
vpon
a
broken
reed
;
for
the
men
that
do
best
fulfill
the
commandements
of
God
,
are
tearmed
in
the
17.
of
Saint
Luke
and
10.
verse
,
Serui
inutiles
,
Vnprofitable
seruants
.
And
then
as
the
fiue
wise
virgins
answered
the
fiue
foolish
,
(
Mat.
25.9
.
)
We
cannot
giue
you
of
our
oile
,
least
peraduenture
there
will
not
be
enough
for
vs
&
you
:
so
the
best
men
that
be
,
cannot
lend
their
friends
any
of
their
good
workes
;
for
if
they
do
,
without
all
peraduenture
they
will
leaue
too
few
for
themselues
.
And
thirdly
,
though
neither
of
these
two
do
come
to
passe
,
yet
many
times
the
subtiltie
of
the
offender
,
and
his
cunning
contriued
speech
,
do
ouer-reach
the
wisedome
of
the
Iudge
:
but
this
hope
shall
faile
a
sinner
in
the
day
of
iudgement
.
Our
first
mother
Eue
,
so
much
as
in
her
lay
,
she
did
hide
her
sin
from
God
;
and
so
did
Cain
the
death
of
Abel
:
and
haply
saith
S.
Ambrose
,
Quid
tentatis
hypocritae
?
Why
tempt
you
me
,
ye
hypocrites
?
And
surely
if
craft
and
subtiltie
could
not
ouertake
our
Sauiour
when
he
came
in
humilitie
,
much
lesse
shall
he
be
ouertaken
thereby
when
he
shall
come
in
glory
.
And
fourthly
,
though
neither
of
these
three
doe
happen
in
our
earthly
iudgements
,
yet
we
see
by
experience
that
witnesses
are
oft
kept
backe
,
and
by
that
meanes
the
prisoner
is
set
free
:
but
at
Christ
his
comming
vnto
iudgement
,
there
is
no
such
aduantage
to
be
expected
.
For
,
as
Saint
Bernard
well
obserues
,
in
a
mans
owne
house
,
and
in
a
mans
owne
family
,
Because
they
haue
done
villany
in
Israel
,
and
committed
adultery
with
their
neighbours
wiues
,
euen
I
see
it
,
and
I
testifie
it
,
saith
the
Lord
.
Ier.
29.23
.
And
fiftly
,
though
neither
of
these
fall
out
,
yet
if
a
man
be
nobly
borne
,
&
descend
from
honorable
and
princely
parents
,
then
none
almost
dare
meddle
with
him
,
or
once
call
his
sinnes
in
question
.
But
as
Mordocay
in
the
fourth
of
Ester
and
15.
verse
,
said
vnto
the
Queene
,
when
as
the
sentence
of
death
was
past
vpon
all
the
people
of
the
Iewes
in
the
kingdomes
of
Assuerus
;
thinke
not
with
thy selfe
that
thou
shalt
escape
in
the
Kings
house
,
more
then
all
the
Iewes
:
so
at
the
day
of
iudgement
,
when
all
our
sins
shall
be
layd
open
before
God
,
men
,
and
Angels
,
it
is
not
our
noble
and
honorable
bloud
,
it
is
not
a
Kings
house
,
nor
a
Kings
linage
that
can
exempt
vs
.
But
may
not
mony
procure
vs
fauour
with
the
Iudge
,
and
be
a
meanes
to
stay
the
course
of
iustice
?
Indeed
I
confesse
that
mony
may
do
much
with
earthly
Iudges
;
it
may
turne
iudgement
into
mercy
,
and
mercy
into
iudgement
:
but
it
is
not
the
multitude
of
gifts
(
saith
Iob
in
his
36.
chap.
and
18.
verse
)
that
can
deliuer
thee
from
the
wrath
of
the
Iudge
of
heauen
.
But
say
,
none
of
all
these
do
preuaile
in
our
earthly
iudgements
,
yet
either
by
the
conniuencie
of
the
Iailor
,
or
the
weaknesse
of
the
prison
,
a
condemned
man
may
escape
:
but
after
the
sentence
is
once
pronounced
in
this
last
iudgement
,
both
these
comforts
will
faile
a
sinner
.
For
first
the
diuell
,
who
is
Iaylor
,
will
be
so
vigilant
,
as
no
prisoner
committed
to
his
iayle
shall
haue
leaue
to
depart
.
And
for
the
second
,
which
is
breaking
of
prison
,
that
is
impossible
for
those
who
are
bound
hand
and
foote
,
and
so
are
sinners
bound
after
iudgement
,
Matth.
22.13
.
Take
him
and
bind
him
hand
and
foote
,
and
cast
him
into
vtter
darknesse
.
And
yet
suppose
that
they
could
vnloose
themselues
,
as
some
that
are
bound
may
do
,
yet
is
there
no
hope
of
euasion
:
for
in
the
16.
of
Luke
and
26.
verse
,
it
is
Abrahams
speech
vnto
the
rich
man
in
hell
:
Betweene
you
and
vs
there
is
a
great
gulfe
,
so
that
we
cannot
come
vnto
you
,
neither
can
you
come
vnto
vs
.
So
that
hitherto
you
see
this
comming
of
Christ
vnto
iudgement
to
be
terrible
.
But
if
we
shall
now
a
little
farther
consider
the
rigor
&
seueritie
of
the
sentence
,
which
shall
be
thundered
from
the
mouth
of
the
Iudge
against
the
wicked
;
I
make
no
question
but
the
terror
thereof
wil
appeare
much
greater
.
The
sentence
is
set
downe
in
the
25.
of
Mathew
,
and
41.
verse
,
Depart
from
me
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
Diuell
and
his
Angels
.
In
which
words
,
Depart
from
me
,
doth
declare
the
seueritie
of
the
sentence
.
For
if
one
day
in
Gods
courts
be
better
then
a
thousand
elsewhere
,
as
the
Prophet
Dauid
saith
in
the
84.
Psalme
and
10.
verse
:
then
to
be
not
onely
a
thousand
yeares
,
but
for
euer
elsewhere
,
and
not
one
day
in
the
courts
of
God
,
it
must
needs
be
a
grieuous
and
a
great
punishment
.
For
a
man
to
lose
his
lands
here
in
this
world
,
what
a
vexation
and
griefe
is
it
to
many
men
?
it
doth
oft
times
driue
men
vnto
their
wits
end
:
how
then
thinke
we
will
sinners
be
affected
and
afflicted
in
mind
,
who
when
Christ
Iesus
by
his
most
precious
bloud
hath
purchased
for
them
no
worse
land
then
the
land
of
the
liuing
,
the
kingdome
of
heauen
,
they
by
their
wilfull
rebellion
will
be
the
occasion
of
the
losse
of
it
?
Were
not
the
Israelites
grieued
thinke
you
,
when
from
a
sorrowfull
heart
they
told
Moses
that
he
had
brought
them
from
a
land
which
flowed
with
milke
and
honey
,
into
a
barren
wildernesse
,
to
destroy
them
with
famine
?
And
will
it
not
be
a
greater
torment
to
the
wicked
in
the
last
day
,
when
they
shall
heare
and
see
themselues
banished
from
heauen
,
and
the
presence
of
God
,
in
whose
presence
,
as
the
Psalmist
saith
,
Psal.
16.
and
last
verse
,
there
is
fulnesse
of
ioy
,
and
at
whose
right
hand
there
are
pleasures
for
euermore
;
and
then
sent
into
a
place
where
there
is
a
famine
of
all
good
things
,
a
famine
of
ioy
,
a
famine
of
ease
,
a
famine
of
the
comfortable
presence
of
God
?
Surely
if
the
Apostles
for
that
litle
time
that
Christ
told
them
he
was
to
be
absent
from
them
,
they
were
so
sorowfull
and
sad
,
Iohn
16.21
.
that
Christ
himselfe
measureth
their
mourning
by
the
mourning
of
a
woman
in
her
trauell
.
And
if
Peter
,
to
whom
Christ
had
said
,
If
I
wash
thee
not
,
thou
shalt
haue
no
part
with
me
,
was
so
loth
to
part
with
Christ
,
that
he
said
,
Lord
,
not
my
feete
onely
,
but
my
hands
and
my
head
also
:
in
what
case
shall
miserable
and
accursed
sinners
be
,
who
not
for
a
time
onely
,
but
for
all
eternitie
are
shut
out
and
banished
from
the
sight
of
God
?
As
then
the
rigor
and
seueritie
of
the
Iudiciall
sentence
appeareth
in
the
punishment
of
losse
,
so
is
it
greatly
amplified
by
the
punishment
of
sense
;
Depart
from
me
;
but
they
are
sent
into
a
place
of
punishment
,
into
hell
fire
.
The
Epicure
,
saith
Tertullian
,
doth
estimate
all
sorrow
and
punishment
after
this
maner
:
Modicus
cruciatus
est
contemptibilis
,
magnus
non
est
diuturnus
:
If
the
punishment
be
but
small
,
then
a
man
of
any
spirit
will
contemne
it
;
and
if
it
be
great
,
this
is
the
comfort
,
that
it
cannot
last
long
.
But
(
saith
he
)
the
Epicure
deceiues
himselfe
,
because
the
lawes
of
God
do
promise
either
an
euerlasting
reward
to
the
obseruers
,
or
a
perpetuall
punishment
to
the
breakers
.
And
therfore
the
sentence
runs
not
thus
,
Ite
in
ignem
,
Go
into
fire
,
though
that
had
bin
a
great
and
a
grieuous
punishment
;
but
to
make
it
the
more
grieuous
and
the
more
terrible
,
they
are
commended
in
ignem
aeternum
,
into
euerlasting
fire
.
Grieuous
were
the
punishments
that
were
inflicted
vpon
Adam
for
his
sin
,
(
Gen.
3.
)
for
first
he
was
cast
out
of
Paradise
,
and
then
he
was
sent
into
a
place
of
thornes
and
thistles
,
there
to
eate
his
bread
in
the
sweat
of
his
brow
all
the
dayes
of
his
life
:
but
far
more
grieuous
wil
be
the
punishment
of
Adams
wicked
children
at
the
day
of
iudgement
;
for
first
they
shall
be
depriued
of
heauen
,
a
place
more
beautifull
then
Paradise
,
and
then
they
shall
be
cast
into
a
burning
lake
,
which
is
a
farre
worse
place
then
a
place
of
thornes
and
thistles
.
And
whereas
Adam
found
this
comfort
in
his
punishment
,
that
there
was
a
donec
in
terram
in
it
,
that
at
last
there
wold
be
an
end
,
the
end
of
his
life
was
the
period
of
his
punishment
:
yet
the
punishment
of
his
wicked
posteritie
shall
admit
no
limitation
of
time
,
but
they
shall
go
(
saith
the
Iudge
)
into
euerlasting
fire
,
that
is
,
they
shall
burne
for
euer
and
euer
in
that
lake
of
fire
.
Indeed
is
were
some
comfort
if
they
were
to
suffer
this
punishment
no
more
thousands
of
yeares
then
there
be
sands
on
the
sea
shore
,
or
grasse
piles
vpon
the
ground
,
or
no
more
millions
of
ages
then
there
are
creatures
in
heauen
,
in
earth
,
and
in
the
sea
;
for
then
were
there
some
hope
that
at
last
there
would
be
an
end
.
But
to
be
sent
in
ignem
aeternum
,
into
euerlasting
fire
,
that
is
,
continually
to
burne
,
and
neuer
to
be
burned
vp
,
and
after
infinite
millions
of
ages
to
be
as
farre
from
an
end
as
at
the
first
entrance
into
this
torment
,
this
is
so
seuere
and
rigorous
a
doome
,
as
neither
the
tongues
of
Angels
or
of
men
are
able
to
expresse
it
.
And
as
the
rigor
of
the
doome
appeares
,
first
by
the
punishment
of
losse
,
in
that
they
are
commaunded
out
of
Gods
presence
,
Depart
from
me
;
and
secondly
by
the
punishment
of
sense
,
in
that
they
are
sent
,
not
onely
into
fire
,
but
into
euerlasting
fire
.
So
to
make
it
euery
way
complete
,
that
nothing
more
might
be
added
to
it
;
vnto
the
former
words
of
this
sentence
,
Depart
from
me
into
euerlasting
fire
,
the
Iudge
doth
adioyne
these
latter
,
which
is
prepared
for
the
Diuell
and
his
Angels
.
Men
that
are
in
misery
,
they
are
commonly
of
this
mind
and
nature
,
that
they
would
not
haue
their
friends
and
acquaintance
come
into
the
like
misery
;
and
therefore
the
purple
glutton
(
Luke
16.27
.
)
being
in
hell
,
maketh
this
request
vnto
Abraham
:
Father
Abraham
,
send
Lazarus
I
pray
thee
to
my
fathers
house
,
that
he
may
testifie
vnto
my
fiue
brethren
,
least
they
also
come
into
this
place
of
torment
.
And
as
men
are
loth
to
haue
their
friends
companions
in
their
misery
;
so
are
they
as
loth
to
haue
those
their
companions
who
wil
helpe
to
augment
and
increase
their
miseries
:
but
the
wicked
,
that
their
sentence
of
condemnation
might
appeare
the
greater
,
they
shal
not
only
alwayes
burne
,
but
their
companions
in
this
fire
shall
be
the
Diuell
and
his
Angels
.
When
the
Iewes
sate
in
iudgement
vpon
our
Sauiour
Christ
,
they
resolued
vpon
these
three
things
against
him
:
first
,
that
he
must
be
taken
from
among
them
;
secondly
,
that
he
must
die
the
shamefull
and
ignominious
death
of
the
crosse
;
and
thirdly
,
to
do
him
the
greater
disgrace
,
as
they
thought
to
vexe
him
the
more
;
he
must
die
in
the
companie
of
two
theeues
.
And
therefore
hereafter
,
when
Christ
shall
come
in
his
glory
to
iudge
the
sinnes
both
of
Iewes
and
Gentiles
,
he
will
resolue
vpon
three
the
like
for
them
,
which
they
resolued
for
him
.
For
first
,
as
they
could
not
abide
his
presence
,
and
therefore
they
cryed
tollite
take
him
away
:
so
he
will
not
abide
their
presence
,
but
will
say
vnto
them
,
Discedite
a
me
Depart
from
me
.
And
secondly
,
as
they
resolued
vpon
no
honorable
death
for
him
,
but
such
a
death
as
was
inflicted
vpon
vile
and
ignominious
persons
:
so
the
maner
of
dying
which
he
allotteth
vnto
them
is
such
,
as
belongeth
only
vnto
people
that
are
cursed
.
And
last
of
all
,
as
they
which
did
die
with
Christ
were
no
better
then
theeues
:
so
their
friends
in
torment
are
the
fiends
,
and
their
companions
in
fire
are
the
diuell
and
his
angels
.
And
therfore
for
the
conclusion
of
this
point
,
remember
onely
that
short
,
but
sweete
caueat
which
S.
Austin
giueth
,
writing
vpon
the
80.
Psalme
,
Si
non
times
mitti
quó
,
vide
cum
quo
,
If
thou
art
not
afraid
to
burn
for
thy
sinnes
in
hell
,
yet
be
afraid
to
burne
with
such
hellish
companions
as
are
the
diuell
and
his
Angels
.
And
thus
haue
you
seene
the
terror
of
Christ
his
comming
vnto
iudgement
,
as
by
other
other
circumstances
,
so
especially
by
the
rigor
&
seuerity
of
the
Iudgement
sentence
;
which
first
depriueth
them
of
heauen
,
Depart
from
me
:
and
then
adiugeth
them
to
hell
,
Go
into
fire
.
Thirdly
,
there
to
burne
not
for
a
time
but
for
euer
,
into
euerlasting
fire
;
and
that
with
no
better
companions
then
the
diuell
and
his
Angels
.
I
come
now
to
the
third
point
,
and
this
is
:
3.
That
the
time
of
this
terrible
coming
vnto
iudgment
is
vncertaine
.
For
we
know
not
,
saith
my
text
,
either
day
or
houre
when
it
will
be
.
In
the
third
verse
of
the
chapter
going
before
,
the
24.
of
Mathew
,
the
disciples
of
our
Sauiour
being
desirous
to
be
resolued
of
a
double
doubt
,
first
at
what
time
the
temple
of
Ierusalem
shold
be
destroyed
,
and
secondly
,
when
his
last
coming
vnto
iudgment
should
be
;
our
Sauiour
Christ
for
their
better
instruction
telleth
them
that
there
shall
be
warres
,
and
rumours
of
warres
,
that
nation
shall
rise
against
nation
,
and
kingdome
against
kingdome
,
that
there
shall
be
pestilence
,
and
famine
,
&
earthquakes
in
diuers
places
.
All
which
signes
with
many
other
in
that
chapter
,
though
some
haue
restrained
to
the
first
question
of
the
destruction
of
Ierusalem
:
yet
according
to
the
iudgement
of
the
most
interpreters
,
they
containe
a
mixt
answer
vnto
both
,
and
are
signes
not
only
of
the
particular
desolation
of
Ierusalem
,
but
also
of
the
finall
dissolution
of
the
whole
world
in
the
day
of
iudgement
.
And
grant
this
,
yet
no
other
collection
can
fitly
be
gathered
hence
,
but
that
which
Saint
Austin
long
since
obserued
,
Modum
patefecit
,
tempus
celare
voluit
:
He
concealeth
the
time
,
and
expresseth
onely
the
manner
of
his
coming
.
And
therefore
for
any
man
to
thinke
himselfe
sufficiently
instructed
of
the
time
of
Christ
his
coming
by
reason
of
those
prognosticke
signes
which
our
Sauiour
hath
set
downe
,
it
is
a
grosse
and
a
foolish
impiety
.
Yea
saith
Saint
Austin
,
For
of
that
day
and
houre
knoweth
no
man
,
saith
Christ
,
Mat.
24.36
.
no
not
the
Angels
of
heauen
,
but
my
Father
onely
.
Nay
,
in
the
13.
of
Saint
Marke
,
and
32.
verse
,
he
excepteth
against
himself
,
to
leue
the
high
knowledge
therof
to
his
Father
;
Of
that
day
and
houre
knoweth
no
man
,
no
not
the
Angels
which
are
in
heauen
,
neither
the
Sonne
himselfe
,
(
as
he
is
man
only
)
saue
the
Father
.
And
therfore
that
the
world
might
be
the
better
resolued
in
this
point
,
in
the
vncertainty
of
his
coming
vnto
iudgment
;
besides
those
many
watchwords
of
his
to
the
world
:
It
is
not
for
you
to
know
the
times
and
seasons
which
the
father
hath
put
in
his
owne
power
.
Take
heed
vnto
your selues
least
at
any
time
your
hearts
be
ouercome
with
surfetting
,
and
drunkennesse
,
and
the
cares
of
this
life
,
and
least
that
day
come
on
you
at
vnawares
;
for
as
a
snare
shall
it
come
on
all
them
that
dwell
on
the
face
of
the
whole
earth
.
A
snare
you
know
entangleth
on
the
sodaine
,
and
the
birds
and
wilde
beasts
whilst
f●arelesse
of
danger
they
are
intentiue
to
their
foode
,
they
sodainly
fall
into
it
.
And
so
it
is
with
man
,
saith
Solomon
,
he
considereth
not
his
end
,
Eccles.
9.12
.
But
as
the
fishes
which
are
taken
in
a
net
,
and
as
the
birds
which
are
caught
in
a
snare
;
so
are
the
children
of
men
snared
in
the
euill
,
when
it
falleth
sodainly
vpon
them
.
Men
may
feast
it
merrily
with
Iobs
children
,
the
Tabret
and
the
Harpe
,
and
reioyce
in
the
sound
of
Organs
:
but
on
the
sodaine
euen
before
they
be
aware
,
they
go
downe
into
the
graue
,
saith
Iob
,
that
is
,
they
fal
into
the
snare
of
death
,
and
so
consequently
into
the
snare
of
iudgement
.
For
,
Qualis
in
die
isto
quisque
moritur
,
talis
in
die
illo
iudicabitur
:
as
the
day
of
mans
death
leaues
him
,
so
the
day
of
Gods
last
iudgement
shall
finde
him
.
And
as
Christ
for
the
sodainesse
&
vncertainty
of
his
coming
,
compareth
it
to
a
snare
;
so
he
compareth
it
likewise
to
the
coming
of
a
theefe
.
Math.
24.43
.
If
the
good
man
of
the
house
did
know
at
what
houre
the
theefe
would
come
,
he
would
surely
watch
,
and
not
suffer
his
house
to
be
digged
through
.
And
therefore
be
ye
also
ready
:
for
in
the
houre
ye
think
not
,
wil
the
son
of
man
come
.
The
Apostle
Peter
in
his
second
Epistle
3.10
.
makes
the
same
resemblance
.
The
day
of
the
Lord
will
come
euen
as
a
theefe
in
the
night
,
in
the
which
the
heauens
shall
passe
away
with
a
noyse
,
and
the
elements
shall
melt
with
heat
,
and
the
earth
with
the
works
that
are
therein
shall
be
burnt
vp
.
And
Saint
Paule
(
1.
Thess.
5.2
.
)
handling
the
same
argument
,
hath
the
very
same
.
The
day
of
the
Lord
shall
come
as
a
theefe
in
the
night
,
and
when
men
shall
say
peace
and
safety
,
then
shall
come
vpon
them
sodaine
destruction
,
as
the
trauell
vpon
a
woman
with
child
,
and
they
shall
not
escape
.
And
as
the
day
of
Christ
his
comming
is
compared
for
the
vncertaintie
thereof
vnto
a
snare
and
a
theefe
:
so
for
the
same
cause
it
is
compared
by
him
to
the
floud
of
Noah
.
Math.
24.36
.
As
the
dayes
of
Noah
were
,
so
likewise
(
saith
Christ
)
shal
the
comming
of
the
Sonne
of
man
be
:
For
as
in
the
dayes
before
the
floud
,
they
did
eate
&
drink
,
mary
,
〈◊〉
giue
in
mariage
,
vnto
the
day
that
Noah
entred
into
the
Ark
,
and
knew
nothing
til
the
floud
came
and
tooke
them
all
away
:
so
shall
also
the
comming
of
the
sonne
of
man
be
.
And
therefore
●hat
answer
which
our
Sauiour
gaue
to
the
Pharises
question
,
Luk.
17.
and
20.
v●●
.
may
well
be
the
conclusion
of
this
point
.
The
kingdome
of
God
cometh
not
with
obseruation
,
that
is
(
saith
the
Glosse
)
it
cometh
not
with
the
obseruation
of
the
time
:
as
if
he
had
said
;
haply
some
Astronomer
or
other
is
so
cunning
as
to
tell
you
when
the
cloudes
will
drop
:
but
at
what
time
the
Sonne
of
man
shall
come
to
iudgement
in
the
cloudes
,
no
Astronomer
is
so
cunning
as
to
tell
you
that
;
for
of
that
day
&
houre
knoweth
no
man
,
no
not
the
Angels
in
heauen
,
nor
the
Sonne
himselfe
,
but
the
Father
onely
.
Well
then
(
beloued
)
these
three
points
being
thus
cleared
;
First
that
their
will
be
a
comming
of
the
Sonne
of
man
to
iudgement
.
Secondly
that
this
his
comming
vnto
iudgement
will
be
fearfull
,
and
terrible
.
And
thirdly
that
the
time
of
this
his
comming
is
vncertaine
,
we
know
not
when
:
what
remaineth
now
but
the
vse
which
we
are
to
make
of
all
these
?
and
that
is
a
vigilant
and
carefull
preparation
of
our selues
against
his
comming
,
prescribed
in
the
first
words
:
Vigilate
igitur
:
Watch
therefore
.
In
the
first
of
Ieremy
,
the
Prophet
at
the
first
saw
nothing
but
a
rod
,
but
after
(
saith
the
text
)
he
beheld
seething
pot
.
And
so
the
wicked
and
vngodly
people
,
haply
they
may
see
and
feele
in
this
world
nothing
but
rods
,
light
and
slight
punishments
:
but
the
time
will
come
when
Salomons
rods
shall
be
turned
into
Rehoboams
Scorpions
,
and
the
Prophet
Ieremies
rod
will
proue
a
seething
pot
.
For
as
flesh
is
p●●
into
a
seething
pot
:
so
the
bodies
and
soules
of
men
,
in
regard
of
their
sinnes
committed
in
the
flesh
,
shall
be
cast
into
the
seething
and
boyling
lake
of
hell
.
At
which
time
they
shall
haue
nothing
to
comfort
them
,
either
aboue
them
or
beneath
them
,
on
the
right
hand
or
on
the
left
,
within
them
or
without
them
.
Aboue
them
shall
be
the
angry
Iudge
,
for
their
wickednesse
condemning
them
;
beneath
them
shal
be
hel
open
,
and
the
fornace
boyling
to
receiue
them
:
on
their
right
hand
shal
be
their
sinnes
accusing
them
,
on
their
left
hand
the
diuels
ready
to
execute
Gods
eternall
sentence
on
them
;
within
them
shall
be
their
conscience
gnawing
,
without
them
the
damned
soules
wailing
,
and
round
about
them
the
whole
world
burning
.
Good
Lord
,
good
Lord
,
saith
a
deuout
father
,
what
will
a
wretched
sinner
do
enuironed
with
all
these
miseries
?
how
will
his
heart
sustaine
these
anguishes
?
what
way
will
he
take
?
to
go
backe
(
saith
he
)
it
is
impossible
,
and
to
go
forward
,
it
is
intollerable
.
And
surely
all
this
being
true
,
and
drawne
by
necessary
consequent
from
the
word
of
God
,
me
thinkes
now
there
should
need
no
watchword
at
all
,
and
our
Sauiour
Christ
his
vigilate
igitur
in
this
place
may
seeme
superfluous
.
The
heathen
man
did
both
say
and
beleeue
,
Plus
timebimus
canem
,
quam
Creatorem
:
we
shal
shew
our selues
to
be
more
afraid
of
our
dog
,
then
we
are
of
our
God
.
If
a
theefe
do
assault
our
house
in
the
night
,
and
our
dogge
which
is
within
do
but
barke
,
we
need
no
further
vigilate
,
we
〈…〉
warning
:
〈…〉
〈…〉
will
●ise
,
and
we
will
〈…〉
Our
Sauiour
Christ
then
haui●
〈…〉
many
times
,
that
he
will
on●
〈…〉
that
his
comming
will
be
(
as
〈…〉
and
terrible
,
and
that
the
time
〈…〉
is
most
vncertaine
,
we
know
〈…〉
now
any
further
vigilate
,
any
〈…〉
prepare
our selues
against
this
comming
〈…〉
●ued
)
a
very
cleare
case
,
that
the
barking
of
〈…〉
wil
preuaile
more
with
vs
for
the
sauing
of
〈…〉
then
the
voice
of
our
God
for
the
sauing
of
〈…〉
When
Ioseph
had
forewarned
Pharaoh
and
the
〈…〉
of
Aegypt
of
that
great
famine
which
was
〈…〉
vpon
the
land
,
there
was
no
further
〈…〉
be
vigilant
.
And
if
they
〈◊〉
so
care●
〈…〉
momentary
death
of
body
;
ough●
〈…〉
to
be
vigilant
how
to
preuent
the
e●
〈…〉
of
soule
and
body
?
Well
then
,
how
〈…〉
our selues
that
our
true
vigilancie
ma●
〈…〉
thus
,
saith
Saint
Bernard
:
Audisti
edictu●
〈…〉
dictum
:
Hast
thou
heard
of
the
fearefull
〈…〉
which
God
hath
determined
to
powre
vp
〈…〉
beware
then
of
sinne
which
will
be
the
〈…〉
punishment
.
But
is
this
all
?
no
,
the
watc●
〈…〉
well
set
:
for
the
same
spirit
which
saith
(
Psal.
〈…〉
Flie
from
euill
;
immediatly
addeth
,
and
do
〈…〉
14.
of
Luke
and
31.
verse
:
What
King
(
saith
〈…〉
going
to
make
warre
against
another
King
,
s●t●
〈…〉
downe
first
,
and
taketh
counsell
,
whether
he
be
ab●
〈◊〉
ten
thousands
to
meete
him
which
commeth
ag●nst
him
with
twentie
thousands
?
or
else
while
he
is
yet
a
grea●
〈◊〉
〈…〉
〈…〉
●olicie
betw●
〈…〉
〈…〉
●rre
better
policie
betw●
〈◊〉
〈…〉
sinnes
grieue
God
more
〈…〉
can
vexe
his
neighbor
king
〈…〉
●ter
disproportion
between
〈…〉
the
strength
of
God
,
then
〈…〉
of
ten
thousands
,
and
an
ar●
〈…〉
●hou●ands
.
First
then
let
vs
seriously
〈◊〉
counsell
,
whether
we
may
boldly
say
with
〈◊〉
3.
verse
18.
Behold
now
,
if
I
prepare
me
vnto
〈◊〉
,
I
know
that
I
shall
be
iustified
.
And
if
we
can●
〈…〉
this
perswasion
in
regard
of
our
for●
〈…〉
contempt
of
Gods
commaunde●
〈…〉
must
be
our
second
course
,
euen
〈…〉
off
,
that
is
,
while
his
grace
by
〈…〉
the
Gospell
is
offered
vnto
vs
:
〈…〉
and
vnfained
repentance
as
an
〈…〉
him
,
desiring
him
that
he
would
〈…〉
●om
his
throne
of
iustice
,
and
be●
〈…〉
his
throne
of
mercy
.
That
so
in
that
〈…〉
full
day
of
his
comming
,
we
may
not
〈…〉
euerlasting
horror
of
our
soules
that
fear●
,
〈◊〉
Go
ye
cursed
into
euerlasting
fire
which
is
〈…〉
diuel
and
his
angels
;
but
to
the
endlesse
〈◊〉
our
soules
,
that
other
comfortable
sen●
〈…〉
●●e
ye
blessed
of
my
Father
,
inherite
the
〈…〉
●dome
prepared
for
you
from
〈…〉
the
beginning
of
the
world
.
FINIS
.