SERMONS
OF
JOHN
CALVIN
,
VPON
THE
SONGE
that
Ezechias
made
after
he
had
bene
sicke
,
and
afflicted
by
the
hand
of
God
,
conteyned
in
the
38.
Chapiter
of
Esay
.
¶
Translated
out
of
Frenche
into
Englishe
.
1560.
☞
Newly
set
fourth
and
allowed
,
accordyng
to
the
order
appointed
in
the
Quenes
Maiesties
Iniunctions
.
¶
Imprinted
at
London
,
ouer
Aldersgate
,
by
Iohn
Day
.
And
are
there
to
be
solde
at
his
shoppe
vnder
the
Gate
.
¶
Cum
Gratia
&
priuilegio
Regiae
maiestatis
.
❧
TO
THE
RIGHT
HONORABLE
,
AND
Christian
Princesse
,
the
Lady
Katharine
,
Duchesse
of
Suffolke
.
IT
often
falleth
out
in
experience
(
my
gracious
&
singular
good
Lady
)
that
some
men
beynge
oppressed
with
pouertie
,
tossed
with
worldlye
aduersitye
,
tourmented
with
payne
,
sorenes
,
&
sicknes
of
body
,
and
other
suche
common
matters
of
griefe
,
as
the
world
counteth
miseries
&
euils
:
Yet
hauing
theyr
myndes
armed
&
fournished
with
prepared
patience
,
and
defence
of
inward
vnderstandyng
,
all
these
calamities
can
not
so
farre
preuaile
,
as
to
make
them
fall
,
nor
yet
once
stoupe
into
the
state
of
men
to
be
accompted
miserable
:
but
they
beare
them
with
suche
constaunce
,
as
if
suche
afflictions
were
not
of
such
nature
as
other
commonly
do
fele
them
,
or
as
if
those
men
were
suche
vpon
whome
those
troubles
coulde
not
worke
theyr
naturall
propertie
.
On
th'
other
side
we
se
some
that
flowyng
in
earthly
wealth
&
suffisance
,
free
from
fortunes
crueltie
,
healthy
in
bodye
,
and
euery
waye
to
the
worldes
seming
blessed
:
yet
with
mynde
not
well
instructed
,
or
with
conscience
not
well
quieted
,
euen
vpon
such
small
chaunces
as
other
can
lightly
beare
,
are
vexed
aboue
measure
with
reasonlesse
extremitie
.
Wherby
appeareth
that
the
greues
of
body
and
calamities
of
fortune
do
so
farre
onely
extende
,
to
afflict
,
or
make
a
man
miserable
,
as
they
approch
to
touch
the
mind
,
&
assaile
the
soule
.
Which
proueth
that
the
peines
and
diseases
of
minde
&
soule
are
not
only
the
most
greuous
,
&
most
daungerous
,
but
also
they
onely
are
peinfull
&
perillous
,
and
those
of
the
body
&
fortune
are
such
as
the
mynde
vseth
,
and
maketh
them
.
So
as
to
a
sicke
stomacke
of
mynde
,
all
bodylie
matters
of
delite
and
worldely
pleasures
are
lothesome
and
displeasant
,
as
on
th'
other
side
the
power
of
a
healthy
soule
easely
digesteth
and
gathereth
good
nouriture
of
the
hard
peines
,
and
bitter
tormentes
of
the
body
and
fortune
.
He
then
,
that
cureth
the
sicke
minde
,
or
preserueth
it
from
disease
,
cureth
or
preserueth
not
onely
minde
,
but
bodye
also
:
and
deserueth
so
much
more
praise
and
thanke
,
than
the
bodies
Physicion
,
as
the
soule
excelleth
the
bodie
,
and
as
the
curing
,
or
preseruation
of
them
both
is
to
be
preferred
before
the
cure
of
the
bodye
alone
.
But
we
se
dayly
,
when
skilfull
men
by
arte
,
or
honest
neyghbours
hauyng
gathered
vnderstandyng
of
some
specyall
dysease
&
the
healing
therof
by
theyr
owne
experiment
,
do
applie
their
knowledge
to
the
restoring
of
health
of
any
mans
body
in
any
corporall
sicknesse
,
howe
thankfully
it
is
taken
,
howe
muche
the
releued
patient
accompteth
him selfe
bound
to
him
by
meane
of
whose
aide
and
ministration
he
findeth
him self
holpen
or
eased
.
What
then
deserueth
he
,
that
teacheth
such
a
receipt
,
wherby
health
both
of
body
and
mynde
is
preserued
,
&
wherby
if
health
be
appaired
,
it
may
be
restored
,
yea
whereby
sicknes
and
common
miseries
continuyng
shall
not
haue
so
muche
power
to
trouble
a
man
as
to
make
him
sicke
,
or
miserable
?
This
receipte
God
the
heauenly
Physitian
hath
taught
,
his
most
excellent
Apothecarie
master
Iohn
Caluine
hath
compounded
,
&
I
your
graces
most
bounden
&
humble
haue
put
into
an
Englishe
box
,
&
do
present
vnto
you
.
My
thankes
are
taken
away
&
drowned
by
the
greate
excesse
of
duetie
that
I
owe
you
:
Master
Caluine
thinketh
his
paynes
recompensed
if
your
grace
or
any
Christian
take
profit
of
it
:
bicause
how
much
soeuer
is
spent
,
his
store
is
neuerthelesse
.
And
for
God
,
recompensed
he
can
not
be
:
but
how
he
is
continually
to
be
thanked
,
your
graces
profession
of
his
worde
,
your
abidyng
in
the
same
,
the
godly
conuersation
that
I
haue
sene
in
you
,
do
proue
that
your selfe
do
better
vnderstand
&
practise
than
I
can
admonishe
you
.
And
that
you
maye
be
assured
,
that
this
kinde
of
medicine
is
not
hurtfull
:
two
moste
excellent
kinges
,
Ezechias
and
Dauid
,
beside
an
infinite
numbre
haue
tasted
the
lyke
before
you
,
and
haue
founde
health
therin
,
such
healthe
as
hathe
cured
them
for
euer
,
and
not
as
common
or
naturall
reasons
of
Philosophie
doe
cure
a
sicke
or
soore
mynde
,
which
with
easie
and
weake
not
well
drawynge
or
cleansinge
plasters
,
so
ouerheale
the
wounde
that
it
festreth
and
breaketh
oute
afreshe
wyth
renewed
and
doublye
encreased
danger
.
Suche
remedye
as
here
is
conteined
can
no
Philosopher
,
no
Infidele
,
no
Papist
minister
.
For
what
perfite
helpe
can
they
geue
to
a
dyseased
mynde
,
that
vnderstande
not
,
or
beleue
not
the
onely
thyng
that
muste
of
nedefull
necessitie
be
put
into
all
medicines
that
maye
serue
for
a
tourmented
soule
,
that
is
to
say
,
the
determined
prouidence
of
almyghtie
God
,
whiche
ordreth
and
disposeth
all
thynges
to
the
best
to
them
that
truste
in
him
?
This
Physicke
resteth
onely
amonge
trewe
beleuyng
Christians
,
who
are
perswaded
that
whatsoeuer
betideth
vnto
vs
,
his
hie
wisdom
that
sent
it
,
and
that
seeth
all
thynges
,
sent
it
of
hys
good
pleasure
and
decreed
purpose
,
and
that
for
oure
benefite
if
we
loue
and
beleue
hym
,
thoughe
oure
weake
vnderstandynge
knoweth
not
howe
it
shoulde
be
profitable
,
but
naturally
iudgeth
it
hurtefull
and
vnpleasaunt
.
And
necessarye
it
was
that
he
whiche
by
vnderstandynge
of
Godes
hatred
of
synne
and
felynge
of
hys
iustice
,
is
subiect
to
fall
into
the
moste
perillous
peine
and
tourment
of
conflicte
with
sinne
and
desperation
,
shoulde
by
conceyuynge
of
Godes
mercy
,
and
beleuyng
of
his
prouidence
,
haue
helpe
of
the
moste
and
onely
perfect
and
effectuallye
working
medicine
.
But
in
heauye
case
is
he
,
that
beynge
afflicted
with
that
daungerous
disease
of
the
felyng
of
Gods
wrath
kindled
against
him
,
hath
not
the
conserue
of
belefe
of
Gods
prouidence
remainyng
with
him
,
or
beyng
ministred
to
him
either
for
feblenesse
of
stomack
can
not
receiue
and
brooke
it
,
or
his
oppressed
appetite
beyng
ouerwhelmed
with
grosse
faithlesse
and
papisticall
humors
can
not
abide
the
tast
of
it
.
Wo
is
(
I
say
)
to
them
:
for
theyr
disease
is
daungerous
and
hard
to
be
cured
.
For
when
the
wretched
man
findyng
all
helpe
of
man
not
able
to
vphold
him
from
perishing
,
being
striken
with
the
mightie
hande
of
God
,
feleth
him selfe
vnable
to
stande
,
no
soundnes
in
his
bodye
,
no
strength
in
his
limmes
,
no
helpe
of
nature
to
resist
the
violence
of
that
disease
that
Gods
displeasure
hath
laide
vpon
him
,
seeth
no
signe
of
Gods
grace
in
his
soule
,
but
the
depe
woundes
that
Gods
anger
hath
left
in
his
conscience
,
perceiueth
no
token
to
argue
him
th'
elect
of
God
and
partaker
of
the
death
of
his
Sauiour
,
hearyng
pronounced
that
the
soule
which
sinneth
shall
die
,
knowyng
him selfe
to
haue
sinned
,
&
felyng
him selfe
dying
:
alas
what
helpe
remaineth
in
this
extremitie
?
If
we
thinke
the
helpe
of
papistes
,
to
begge
and
borrowe
others
Virgins
oyle
that
haue
none
to
spare
,
to
bye
the
superfluous
workes
of
those
men
that
say
they
haue
done
more
than
suffiseth
to
satisfie
Gods
lawe
and
to
deserue
theyr
owne
saluation
,
to
appease
God
with
suche
extraordinarie
deuised
seruice
as
he
neuer
commaunded
,
and
such
like
vnholsome
stuffe
as
papisticall
soulesleaers
haue
ministred
to
Christian
patientes
:
If
(
I
say
)
we
thinke
these
good
&
sufficient
medicines
:
alas
,
we
do
nothinge
therby
,
but
plant
vntrew
securitie
,
promise
health
,
&
performe
death
:
the
panges
wherof
when
the
deceiued
sick
man
feleth
,
he
to
late
espieth
the
falshod
of
the
murtherous
Physician
.
The
pore
damned
soule
in
Hell
tourmented
with
the
lamentable
peines
that
turmoile
him
,
from
whome
God
the
onely
author
of
ioy
and
comfort
is
absent
,
perceiueth
to
late
howe
wandring
the
wrong
way
from
heauen
,
he
is
fallen
into
Hell
.
That
selly
wretche
flamyng
in
the
infernall
fire
feleth
,
alas
,
to
late
that
thei
which
gaue
him
mans
medicines
to
drincke
,
haue
slayne
his
soule
:
they
which
taught
him
to
trust
of
saluation
by
mans
deuises
haue
set
his
burnyng
hert
in
that
place
of
flames
,
where
th'
euerlasting
Chaos
suffreth
no
droppe
of
Godes
mercye
to
descende
:
they
which
taught
him
to
seeke
health
any
other
where
than
in
the
determined
purpose
of
God
,
that
hath
sent
his
own
sonne
for
our
redemption
,
haue
spoiled
him
of
all
benefit
of
redemption
.
He
feleth
at
length
all
to
late
howe
by
faulte
of
ill
diet
and
throughe
poisonous
potions
which
his
ignoraunt
corrupted
and
traiterous
Physicion
suffered
him
to
vse
,
and
bad
him
to
take
,
he
lieth
dead
eternally
.
But
on
th'
other
side
,
when
the
beleuynge
Christian
falleth
(
as
God
hathe
made
none
to
stande
wherby
they
should
not
nede
his
mercye
to
raise
them
when
they
are
fallen
)
he
knoweth
whither
to
reache
his
hande
to
be
raised
vp
againe
:
beyng
stong
with
the
stinge
of
the
scorpion
he
knoweth
howe
with
oyle
of
the
same
scorpion
to
be
healed
agayne
:
beyng
wounded
with
the
iustice
of
God
that
hateth
sinne
,
he
knoweth
howe
with
the
mercy
of
the
same
God
that
pardoneth
sinne
to
haue
hys
peine
asswaged
and
hurt
amended
.
He
knoweth
that
whome
God
hath
from
eternitie
appointed
to
liue
,
shal
neuer
die
,
howsoeuer
sicknesse
threaten
:
no
misery
,
no
tentation
,
no
perill
shall
auaile
to
his
euerlasting
ouerthrowe
.
He
knoweth
that
his
safetie
is
much
more
surely
reposed
in
Gods
moste
stedfast
and
vnchangeable
purpose
,
and
in
the
most
strong
&
almightye
hande
of
the
alknowynge
and
al-working
God
,
than
in
the
wauering
will
and
feble
weaknes
of
man
.
This
healeth
the
Christians
sicknes
,
this
preserueth
him
from
death
,
this
maketh
him
to
liue
for
euer
.
This
medicine
is
in
this
litle
boke
brought
from
the
plentifull
shop
&
storehouse
of
Gods
holye
testament
,
where
Gods
euer
abiding
purpose
from
beyond
beginning
is
set
fourth
,
to
the
euerlasting
saluation
of
some
,
&
eternall
confusion
of
other
.
Beside
that
,
this
boke
hath
not
only
the
medicine
,
but
also
an
example
of
the
nature
of
the
disease
,
&
the
meane
how
to
vse
&
apply
the
medicine
to
them
that
be
so
diseased
.
For
when
a
man
languishing
in
corporall
sicknes
,
heareth
his
neighboure
reporte
vnto
him
,
or
himselfe
hathe
before
time
sene
in
an
other
the
same
cause
of
sicknes
,
the
same
maner
of
fits
,
passions
,
alterations
,
&
in
euery
point
the
same
qualities
of
sicknes
,
&
the
same
disposition
of
body
that
he
knoweth
&
feleth
in
him self
:
it
geueth
him
assurance
,
&
maketh
him
to
know
that
he
is
sick
of
the
same
disease
that
th'
other
was
:
wherby
knowing
howe
th'
other
was
healed
,
what
diet
he
kept
,
what
Physicke
he
toke
,
he
doeth
with
the
greater
boldnes
,
confidence
of
mynde
,
and
desire
,
call
for
,
taste
,
and
gredely
receyue
that
healthfull
&
lifefull
medicine
wherby
he
saw
and
knew
his
neighbour
healed
,
and
with
the
greater
care
kepeth
the
same
diet
wherewith
he
saw
&
knew
th'
other
preserued
.
So
here
this
good
soules
Physician
hath
brought
you
where
you
maye
se
lyinge
before
youre
face
the
good
king
Ezechias
,
somtime
chillinge
and
chattering
with
colde
,
somtime
languishing
&
meltyng
away
with
heate
,
nowe
fresing
,
now
fryeng
,
nowe
spechelesse
,
nowe
crying
out
,
with
other
suche
piteous
panges
&
passions
wrought
in
his
tender
afflicted
spirit
,
by
giltie
conscience
of
his
owne
fault
,
by
terrible
consideration
of
Gods
iustice
,
by
cruell
assaultes
of
the
tyrannous
enemie
of
mans
saluation
,
vexynge
hym
in
muche
more
lamentable
wise
than
any
bodely
feuer
can
worke
,
or
bodyly
fleshe
can
suffer
.
On
th'
other
side
for
his
helpe
,
you
se
him
sometyme
throwe
vp
his
gastly
eyen
,
starynge
wyth
horrour
,
and
scant
discernynge
for
peine
and
for
want
of
the
lyuely
moisture
to
fede
the
brightnes
of
theyr
sight
.
You
se
him
sometyme
yeldyngly
stretch
oute
,
sometyme
struglinglye
throwe
his
weakned
legges
not
able
to
sustein
his
feble
body
:
sometime
he
casteth
abrode
,
or
holdeth
vp
his
white
&
blodles
hand
toward
the
place
whether
his
soule
longeth
:
sometyme
with
fallyng
chappes
,
he
breatheth
out
vnperfect
soundes
,
gasping
rather
than
calling
for
mercy
&
helpe
.
These
thinges
being
here
laid
open
to
sight
and
remainyng
in
remembraunce
,
(
as
the
horrour
and
piteous
spectacle
can
not
suffre
it
to
fall
out
of
a
Christian
tender
minde
)
if
we
feele
oure selues
in
like
anguishe
,
we
finde
that
the
disease
is
the
same
that
Ezechias
had
,
and
so
by
conuenience
of
reason
muste
by
the
same
meane
be
healed
.
Then
behoueth
vs
to
remember
or
to
be
infourmed
by
oure
diligent
Physitian
or
charitable
neighbour
,
howe
we
sawe
Ezechias
healed
,
whome
we
imagine
in
this
Boke
to
see
,
both
dying
,
reuiued
,
and
walking
after
health
recouered
.
There
we
se
the
heauenvly
Physician
anoynt
him
with
the
merciful
Samaritans
oyle
,
purge
the
oppressing
humors
with
true
repentaunce
,
strengthen
his
stomack
with
the
holsome
conserue
of
Gods
eternall
decree
,
and
expell
his
disease
,
and
set
hym
on
foote
with
assured
faith
of
Gods
mercy
,
and
staieng
his
yet
vnstedy
pace
&
foltring
legges
with
the
swete
promyses
of
Gods
almyghtye
goodnes
.
So
learne
we
what
Physicians
helpe
we
shall
vse
:
and
this
medicine
beyng
offered
vs
,
we
are
bolde
to
take
it
,
bycause
we
knowe
it
wyll
heale
vs
.
And
beyng
healed
,
knowyng
and
hearyng
it
confessed
,
that
sinne
was
the
cause
and
nourishement
of
Ezechias
disease
,
we
learne
a
newe
diet
,
and
to
fede
as
Ezechias
his
Physician
and
oures
apointeth
,
absteinyng
from
thinges
hurtfull
taking
things
healthfull
as
he
prescribeth
.
So
doth
the
Christian
atteine
his
health
,
so
beynge
attemed
he
preserueth
it
for
euer
.
And
as
it
is
true
that
seconde
&
returned
sicknesses
by
surfit
or
misdemenour
are
most
cruell
and
daungerous
,
so
holdeth
he
yet
this
also
for
trueth
,
that
to
this
Physician
with
this
medicine
,
no
disease
neuer
so
long
rooted
,
neuer
so
oft
retourned
,
is
vncurable
.
Beyng
then
thus
muche
beholden
to
this
Physician
we
must
nedes
confesse
that
we
owe
vnto
him
our
life
and
health
,
&
all
that
we
be
or
haue
.
And
for
his
faithful
minister
master
Caluine
,
I
beseche
your
grace
wyth
me
,
to
wishe
hym
Gods
benefit
of
eternall
happie
life
for
his
rewarde
,
euen
as
I
wishe
your
grace
continuall
health
of
life
and
soule
for
your
preseruation
,
not
onely
for
this
newe
yeare
,
but
also
for
the
tyme
that
shall
excede
all
extent
of
yeares
,
besechinge
you
to
accepte
bothe
my
worke
and
prayer
.
Concernyng
my
translation
of
this
boke
,
it
may
please
you
to
vnderstand
that
I
haue
rendred
it
so
nere
as
I
possibly
might
,
to
the
very
wordes
of
his
text
,
and
that
in
so
plaine
Englishe
as
I
could
expresse
:
Suche
as
it
is
,
I
beseche
your
grace
to
take
it
good
parte
.
Your
graces
humble
A.
L.
☞
The
writinge
of
Ezechia
kinge
of
Iuda
,
when
he
had
bene
sicke
,
and
was
recouered
of
his
sicknes
.
I
said
in
the
cuttyng
shorte
of
my
daies
,
I
shall
go
downe
to
the
gates
of
the
graue
.
I
haue
sought
the
residue
of
my
yeares
,
I
sayd
I
shall
not
see
the
Lorde
,
the
Lorde
in
the
land
of
the
liuing
.
I
shall
not
beholde
man
any
more
,
nor
those
that
dwell
in
the
world
.
My
life
is
withdrawen
,
and
is
chaunged
like
a
shepeherdes
lodge
.
AS
the
name
of
God
is
immortall
,
and
we
oughte
to
trauaill
that
they
which
come
after
vs
,
do
cal
vpon
it
,
and
that
it
be
honored
and
glorified
in
all
times
:
So
is
it
not
enoughe
,
that
during
oure
lyfe
,
we
endeuor
oure selues
to
honor
God
:
but
as
I
haue
said
before
,
our
care
should
extende
it selfe
to
the
time
to
come
,
to
the
end
we
may
haue
in
store
some
continuyng
seede
of
religion
,
in
suche
sort
as
the
trueth
of
God
may
neuer
be
abolished
.
But
speacilly
they
whom
God
hath
ordeined
in
anye
estate
to
guide
other
,
ought
therfore
so
much
the
more
to
applie
themselues
vnto
it
.
As
also
we
se
that
S.
Peter
declaryng
his
ende
to
be
nere
,
Pet.
5.
and
that
he
should
depart
out
of
this
worlde
:
addeth
that
somuch
as
he
possibly
may
,
he
woulde
make
the
doctrine
whiche
he
preached
,
to
remayne
alwayes
in
force
and
memory
,
that
men
might
take
profit
after
his
death
.
Behold
now
wherfore
Ezechias
was
not
contented
to
make
this
protestation
whiche
we
reade
here
,
with
his
mouth
,
but
wold
also
wryte
it
,
that
to
the
ende
of
the
worlde
men
might
knowe
how
he
had
ben
vexed
in
hys
affliction
,
and
that
the
same
myght
serue
for
doctrine
to
all
the
worlde
:
so
as
at
this
day
we
may
take
profyt
thereof
.
He
saythe
expressely
that
this
wrytinge
was
made
after
he
was
recouered
.
For
oftentimes
when
we
ar
touched
eyther
with
sicknes
or
anye
other
●od
of
God
,
we
make
protestations
enow
,
but
we
do
nothing
els
but
shake
our
cares
(
as
the
prouerbe
is
)
when
we
ar
escaped
,
&
we
by
and
by
forget
al
those
thinges
which
we
made
a
shew
as
if
we
knewe
.
But
here
it
is
shewed
vs
that
the
kinge
Ezechias
beinge
recouered
,
forgat
not
the
correction
whiche
he
had
receiued
at
the
hand
of
god
,
nether
the
anguishes
which
he
felt
,
but
minded
to
make
a
memoriall
of
the
whole
,
that
those
which
come
after
might
be
enstructed
therby
.
But
it
appereth
at
the
first
shew
that
this
writing
serueth
not
for
any
instruction
of
them
that
shold
rede
it
,
but
shold
rather
be
an
offense
.
For
we
see
the
outragious
passions
of
a
man
as
it
were
rauished
in
minde
which
so
abhorreth
death
,
that
he
thought
all
to
be
lost
when
god
shold
take
him
out
of
the
worlde
,
and
in
this
we
see
nothing
but
the
sinne
of
infidelitie
.
He
tormenteth
and
rageth
with
himself
(
as
it
semeth
)
with
a
rebelling
,
vncomely
for
a
seruant
of
god
:
to
be
short
it
appeareth
that
we
can
gather
nothing
of
this
song
,
but
that
al
the
faithe
whiche
Ezechias
had
was
only
in
hys
prosperitie
and
quiet
,
&
also
that
he
gaue
the
bridle
to
much
vnto
him selfe
in
his
heauinesse
,
in
so
muche
that
he
complayned
of
god
,
as
we
see
that
he
compared
him
to
a
Lyon
.
But
when
all
shal
be
wel
considered
,
we
shal
see
that
there
is
no
instruction
better
or
more
profitable
for
vs
than
this
.
For
when
we
shal
haue
well
examined
al
that
is
in
vs
,
then
we
shall
knowe
that
the
same
is
also
propre
vnto
our selues
.
But
first
let
vs
note
how
the
good
king
Ezechias
did
not
here
set
fourthe
his
owne
vertues
to
be
praised
of
the
world
,
for
he
might
haue
kept
in
silence
that
which
he
hath
declared
of
his
owne
waywardnesse
,
&
in
place
therof
he
mought
haue
spoken
of
hys
request
made
to
God
,
and
the
constance
of
his
faythe
:
So
then
he
sayth
not
that
he
was
of
valiant
courage
,
that
he
ouercame
al
tentations
without
any
stoppe
or
strife
,
he
sayth
not
that
he
had
a
faith
so
stedfaste
that
it
nothing
trobled
him
to
be
corrected
of
the
hand
of
god
:
nothing
of
al
thys
▪
what
then
?
we
see
a
poore
man
tormented
euen
to
the
extremitye
,
and
so
striken
downe
,
that
he
wiste
not
what
myghte
become
of
hym
.
We
se
a
man
astonished
with
reare
of
the
wrath
of
God
,
lokyng
on
nothyng
but
his
own
affliction
.
Then
seyng
Ezechias
doeth
discouer
him selfe
,
and
sticketh
not
to
confesse
his
owne
faultes
,
in
this
we
perceiue
that
he
was
not
led
of
ambition
,
nether
of
any
vaine
glory
to
be
praised
of
men
,
or
to
get
reputation
,
but
he
rather
was
willing
him self
to
be
confounded
with
shame
,
the
god
might
be
glorified
.
What
is
then
his
purpose
?
It
is
in
one
parte
to
make
vs
know
howe
he
had
bene
afflicted
then
,
when
he
thought
that
God
was
against
him
:
and
moreouer
that
therin
men
might
know
somuche
the
more
howe
great
the
goodnes
of
God
was
,
when
he
receiued
him
to
mercy
,
and
woulde
not
forsake
him
in
necessitie
.
We
haue
then
to
beholde
here
,
as
in
a
loking
glasse
,
our
owne
wekenes
,
to
the
ende
that
euery
man
may
prepare
himselfe
against
the
time
when
his
faith
shal
be
proued
as
the
fayth
of
Ezechias
was
,
and
when
God
shall
shew
vs
some
tokens
of
his
wrath
,
so
as
if
then
we
seme
in
maner
destroyed
,
yet
we
cease
not
therfore
to
truste
that
God
will
geue
to
vs
an
end
of
our
troubles
,
as
he
did
to
this
good
king
.
Next
to
this
,
that
we
may
learne
to
geue
al
praise
of
our
safetie
to
the
mercy
of
God
,
knowledging
that
so
sone
as
he
forsaketh
vs
,
we
are
vtterly
vndone
,
and
that
then
we
become
more
then
miserable
.
And
nowe
we
see
howe
,
and
wherfore
the
good
king
Ezechias
was
thus
tourmented
,
that
is
,
because
he
sawe
death
so
nere
at
hande
.
It
semeth
at
the
first
face
,
that
suche
passion
besemeth
not
a
faithful
man
.
Trew
it
is
that
of
nature
death
is
dreadfull
to
vs
al.
For
there
is
no
man
but
(
as
they
saye
)
desireth
to
be
,
and
in
death
we
thinke
that
we
perishe
,
that
we
be
broughte
to
nought
,
and
cease
to
be
.
Thus
of
nature
we
flie
from
&
abhorre
death
▪
Cor.
5
and
therfore
also
S.
Paule
saith
in
the
v.
chapter
of
the
seconde
epistle
to
the
Corinthians
.
that
we
do
not
desire
to
be
vnclothed
of
this
body
for
it
is
impossible
for
man
to
desire
to
change
his
estate
,
I
meane
as
concernynge
thys
lyfe
.
And
those
that
do
kyll
them selues
haue
no
natural
affection
,
but
the
Deuil
so
carrieth
them
away
that
they
are
altogether
blinded
.
And
suche
are
to
be
rekened
as
vnnaturall
monsters
,
in
whom
al
the
order
of
nature
is
changed
.
To
be
short
it
is
most
assured
that
death
shal
be
alwaye
to
vs
terrible
,
and
not
onely
because
we
are
enclined
to
desire
to
to
lyue
,
but
also
for
so
muche
as
God
hath
lefte
a
certeine
marke
,
in
suche
sorte
that
the
Heathen
them selues
&
the
vnfaithfull
are
constrained
to
fele
that
death
is
a
curse
of
God
,
which
was
pronunced
vpon
Adam
,
and
al
his
linage
.
For
asmuch
then
,
as
death
is
come
vpon
the
world
by
sinne
,
&
that
it
is
a
witnes
of
the
wrath
of
God
,
that
by
it
we
are
as
it
were
cast
of
from
him
,
banished
from
his
kingdome
(
which
is
the
kingdome
of
life
)
it
must
nedes
be
,
although
we
haue
no
light
of
faith
neyther
euer
had
any
one
word
of
doctrine
,
that
this
be
imprinted
in
our
mindes
,
that
it
is
naturallye
vnpleasant
vnto
vs
.
Behold
then
by
what
meanes
we
are
brought
to
flie
death
,
&
to
withdrawe
our selues
from
it
so
muche
as
we
possibly
maye
.
Fyrst
bicause
we
are
desirous
to
be
:
secondly
for
that
we
conceyue
death
to
be
a
certeine
signe
of
Gods
wrath
:
yea
althoughe
we
harde
thereof
no
certaine
instruction
,
yet
God
hath
printed
a
certaine
naturall
instinction
and
feling
thereof
within
oure
hertes
.
Yet
notwithstandynge
it
is
also
trew
that
the
faithfull
do
ouercome
those
feares
,
and
do
prepare
them selues
to
die
when
it
pleaseth
God
,
but
not
(
as
the
place
speaketh
whiche
we
haue
alledged
out
of
S.
Paule
)
in
suche
sort
that
thei
simply
&
without
other
consideration
desire
to
die
,
for
that
wer
the
doing
of
men
in
desperation
,
but
thei
prepare
them selues
,
for
asmuch
as
thei
know
,
that
after
they
haue
bene
vnclothed
they
shal
be
clothed
againe
,
that
this
body
which
is
but
a
ruinous
lodgyng
,
is
nothing
but
rottennes
,
&
that
they
shal
be
restored
to
the
kingdom
of
god
.
For
asmuch
as
then
we
behold
this
hope
that
is
geuen
vs
,
thus
we
ouercome
the
feares
of
deth
.
Besid
this
on
the
other
side
,
we
know
that
our
lord
Iesus
Chrst
hath
repared
this
desolation
&
ruine
that
fel
vpon
vs
by
the
sinne
of
our
father
Adam
.
So
because
we
take
hold
of
life
in
the
middest
of
deth
,
that
maketh
vs
that
we
are
not
afraid
to
withdraw
our selues
hence
when
god
calleth
vs
to
him
,
for
we
know
that
death
is
but
a
passage
to
life
.
moreouer
we
know
what
is
our
true
being
:
It
is
not
to
dwel
in
this
world
,
for
this
is
but
a
thorow
fare
,
&
we
must
alwai
haue
in
remembrance
,
that
which
is
spoken
that
god
placeth
men
here
onely
to
manage
them
,
&
to
make
them
to
fetch
their
compasses
(
as
thei
say
)
&
sodenly
to
turne
againe
.
Then
when
we
are
taught
that
our
life
is
nothing
els
but
a
course
,
&
the
the
world
is
but
a
shadow
,
which
passeth
&
vanisheth
awai
:
we
know
that
our
true
beyng
,
&
our
permanent
estate
is
in
heuen
,
&
not
here
by
low
.
Thus
se
we
how
we
ought
not
to
flie
deth
:
but
(
that
more
is
)
we
haue
occasion
to
desire
it
,
bicause
on
the
one
side
we
ar
fraile
,
&
being
holden
vnder
the
bondage
of
sin
,
we
se
so
mani
corruptions
in
our selues
that
it
is
wofull
,
&
when
we
desire
to
serue
God
we
draw
vp
our
legs
,
&
when
we
lift
vp
one
fote
thinking
to
set
forward
one
step
,
we
slip
backward
,
&
oft
it
commeth
to
passe
that
we
stumble
or
fall
.
Se
now
how
iust
a
cause
we
haue
to
lament
our
life
,
not
in
way
of
despeir
,
but
bicause
we
ought
to
hate
&
abhorre
sin
,
We
ought
also
to
desire
god
to
draw
vs
out
of
this
so
miserable
captiuitie
wherin
we
ar
,
as
s
.
Paul
sheweth
vs
example
.
Rom.
7.
He
confesseth
him self
to
be
vnhappy
,
bicause
he
dwelleth
in
his
bodi
as
a
prison
.
He
asketh
howe
he
shal
be
deliuered
.
On
the
other
side
,
we
know
that
we
ought
to
desire
death
the
more
that
we
might
come
nere
to
our
God
.
Cor.
5.
For
(
as
it
is
saide
in
this
place
that
we
haue
alledged
)
while
we
liue
by
faith
we
are
as
it
were
absent
from
God
.
Then
,
where
is
our
felicitie
&
perfect
ioye
?
but
in
this
that
we
cleaue
to
oure
God
in
perfection
.
Far
asmuch
then
,
as
by
death
we
come
nere
to
him
,
it
is
a
thing
to
vs
happy
,
and
whiche
ought
to
make
vs
ioyfull
.
And
therfore
he
saieth
in
the
first
chap.
to
the
Philip.
Philip.
1.
that
as
touchinge
him self
,
it
should
be
more
auauntage
to
him
to
die
then
to
liue
,
&
although
his
life
was
profitable
to
the
church
,
yet
in
hauing
no
other
regard
,
but
to
his
own
person
,
he
was
desirous
to
be
drawen
away
from
this
place
by
low
:
mark
then
what
ought
to
be
the
affection
of
the
faithful
.
Now
let
vs
come
to
king
Ezechias
.
It
semeth
that
he
had
lost
al
maner
tast
of
the
goodnes
of
God
,
that
he
knew
nothing
of
the
resurrection
,
that
he
was
ignorant
that
he
shold
be
restored
by
meane
of
the
redemer
,
he
conceiued
nothing
but
the
wrath
&
curse
of
God
:
wher
is
his
faith
?
where
is
his
obeidience
:
wher
is
this
consolation
of
the
holy
Gost
,
&
this
ioy
inestimable
,
whiche
we
ought
to
receiue
when
God
certifieth
vs
of
the
loue
which
he
beareth
vs
?
In
dede
if
he
had
had
this
perswasion
deply
roted
in
him
,
that
he
was
one
of
the
children
of
god
:
doth
not
the
adoption
bring
the
inheritance
?
to
what
end
hath
god
chosen
vs
for
his
children
,
but
that
we
shold
be
partakers
of
the
heuenly
life
wherunto
he
guideth
vs
▪
but
we
se
none
of
al
this
in
Ezec.
It
semeth
them
that
he
was
altogether
distraught
from
sense
and
reason
,
that
he
hath
forgotten
God
:
that
all
the
good
doctrine
that
euer
he
heard
before
is
vtterly
blotted
oute
,
and
that
he
thinketh
no
more
of
it
.
These
thinges
at
the
firste
shew
,
seme
very
straunge
.
Trew
it
is
that
at
that
time
he
had
no
suche
reuelation
of
the
heauenly
life
,
as
we
haue
at
this
day
by
the
gospel
.
But
yet
Ezechias
and
all
the
other
holy
kinges
and
Prophetes
,
and
all
the
rest
of
the
faithfull
dyd
well
conceiue
that
God
had
not
chosen
them
in
vaine
.
For
though
this
sentence
of
our
lord
Iesus
Christ
was
not
pronounced
,
Math.
22
yet
was
it
engraued
in
the
herts
of
all
the
faithfull
that
God
is
not
the
God
of
the
dead
.
All
they
then
that
are
comprised
in
the
number
of
his
people
haue
bene
assured
to
haue
an
abidyng
life
,
and
that
shall
endure
for
euer
.
And
on
the
other
side
it
is
said
that
God
calleth
him selfe
the
God
of
Abraham
,
of
Isaac
and
of
Iacob
long
after
their
death
.
It
must
nedes
be
then
that
they
then
lyued
.
So
therefore
the
faithfull
haue
this
assuraunce
that
God
did
not
nourishe
them
in
this
world
as
brute
beastes
,
but
he
gaue
them
a
certeine
taste
of
hys
goodnes
,
vntyll
suche
time
as
they
myghte
haue
full
enioyinge
thereof
after
their
death
.
Num.
23
Euen
Balaam
himselfe
whiche
neuer
knew
any
thing
of
the
lawe
,
yet
he
failed
not
to
say
:
I
wishe
my
soule
to
dye
the
death
of
the
righteous
,
and
my
end
to
be
such
as
theirs
shal
be
.
He
desireth
to
ioyne
him selfe
with
the
race
of
Abraham
,
and
yet
he
was
a
wicked
&
refused
man
And
who
maketh
him
to
speake
thus
:
euen
this
,
that
he
is
there
as
vpon
the
racke
,
&
God
wringeth
out
of
him
this
confession
.
Now
if
Balaam
which
was
possessed
of
the
Deuill
,
and
gaue
oute
his
tonge
to
hyre
,
to
curse
the
people
of
God
,
hath
bene
constreined
to
say
thus
,
what
shall
we
think
of
them
that
had
trewlye
profyted
in
the
lawe
of
God
?
But
howsoeuer
it
be
,
trew
it
is
that
th
old
fathers
had
not
so
cleare
and
manifest
knowledge
of
the
heauenlye
life
as
we
haue
at
this
daye
in
the
Gospell
,
and
in
dede
the
same
was
reserued
vntill
the
comming
of
our
Lorde
Iesus
Christ
.
And
with
good
reason
:
for
we
haue
a
good
gage
of
our
life
in
our
sauiour
Iesus
Christ
,
in
that
he
is
risen
againe
,
and
that
it
was
not
for
him selfe
alone
but
for
all
his
body
.
This
is
the
full
assuraunce
that
God
hath
geuen
in
the
parson
of
our
Lorde
Iesus
Christ
,
that
we
passe
through
this
world
to
come
to
the
life
that
lasteth
euer
.
The
auncient
fathers
came
not
to
suche
degree
,
they
were
not
so
auaunsed
.
But
howesoeuer
it
were
it
is
so
that
the
tast
which
they
had
of
the
heauenlye
life
so
suffised
them
,
that
they
rendred
them selues
peaseably
to
God
.
And
we
reade
not
that
they
were
greatly
tourmented
in
theyr
death
,
as
whan
Abraham
departed
,
he
made
not
lamentations
,
wayling
and
complaintes
,
as
the
king
Ezechias
did
:
but
he
was
fylled
and
satisfyed
wyth
lyfe
,
saieth
the
scripture
.
Gene.
25.35.49
.
In
like
maner
was
it
of
Isaac
and
Iacob
,
who
rendring
the
laste
groane
saith
:
I
wyll
put
my
truste
in
thy
saluation
,
my
God
.
Thoughe
Iesus
Christ
had
not
yet
appered
vnto
the
world
,
yet
Iacob
had
in
him selfe
a
stedfast
and
vndoubted
hope
,
and
made
him selfe
as
sure
of
his
saluation
,
as
if
he
held
it
in
his
hand
.
So
then
we
see
that
the
holy
fathers
were
not
in
doubt
or
suche
mistrust
,
that
they
did
not
alwaye
aspire
vnto
the
heauenvly
life
,
but
that
it
was
their
chiefe
desire
to
atteine
thereunto
.
Now
let
vs
retourne
to
the
king
Ezechias
.
We
must
conclude
that
he
had
some
speciall
reason
in
him selfe
,
why
he
so
complayned
of
death
,
which
we
shall
better
see
in
the
person
of
Dauid
.
Dauid
is
sometimes
in
suche
anguyshes
that
he
crieth
,
Psalm.
6.
Psalm.
30.
alas
my
God
,
who
is
he
that
shal
acknowledge
thee
in
death
:
And
when
I
shal
be
a
poore
rotten
carion
,
what
profite
shalt
thou
haue
?
when
thou
shalt
haue
brought
me
into
ashes
,
what
is
it
that
thou
shalt
haue
gained
?
Reg.
2
1.
Par.
29.
He
made
there
hys
complaints
,
neuertheles
in
the
end
he
dyed
peaseably
.
For
no
man
saw
that
he
was
so
passioned
in
his
departyng
,
but
that
he
rendred
him self
mildly
into
the
handes
of
God
.
Howe
came
it
then
to
passe
that
he
wrote
thus
?
It
is
bicause
he
conceiued
the
wrath
of
God
,
whether
it
were
in
sickenes
,
or
in
any
other
affliction
,
and
that
is
asmuch
as
if
the
very
hels
were
presently
set
before
him
.
The
affliction
then
that
he
conceyued
,
was
not
of
symple
death
,
but
that
God
gaue
him
some
signe
that
he
punished
him
bicause
of
his
sinnes
.
Now
seyng
that
we
se
,
this
same
disputation
in
the
parson
of
Dauid
,
it
shal
be
easy
for
vs
to
conclud
touching
the
king
Ezechias
that
he
was
also
greuously
vexed
in
his
death
,
but
that
was
not
for
that
he
was
loth
to
depart
out
of
this
worlde
,
neither
that
he
was
tourmented
as
the
poore
Infidels
whiche
aspire
not
to
a
better
life
,
which
are
also
as
it
wer
drowned
in
theyr
delites
,
and
bringe
them selues
on
slepe
in
such
sort
that
they
set
nothynge
by
the
heauenly
life
.
We
see
that
Ezechias
was
not
so
striken
downe
,
and
yet
he
thought
that
God
was
against
him
,
as
we
shall
se
yet
more
largely
.
And
in
dede
it
was
not
without
cause
that
the
Prophet
Esay
was
sente
vnto
him
,
for
he
was
as
a
Heralde
of
armes
,
to
make
him
defiaunce
,
and
to
declare
vnto
him
:
Beholde
God
is
thine
enemy
:
thou
muste
susteine
his
extreme
rigour
,
for
thou
haste
offended
him
.
When
Ezechias
heard
that
,
he
had
no
regard
to
the
simple
death
,
by
the
which
he
muste
of
necessitie
passe
,
but
he
hathe
an
other
ende
of
consideration
,
that
he
should
be
cut
of
from
the
worlde
as
an
accursed
creature
,
as
one
vnworthy
,
whom
the
earth
should
beare
.
And
when
God
stroke
him
,
that
gaue
a
token
to
him
that
the
land
should
be
made
desolate
,
for
he
knewe
what
should
be
the
estate
of
the
people
:
he
sawe
that
all
should
be
destroyed
after
his
death
,
yf
God
dyd
not
remedi
it
by
miracles
.
And
he
thought
thus
:
My
death
shall
not
be
onely
to
sende
me
into
the
throte
of
hell
,
but
it
shall
be
to
brynge
a
generall
ouerflowyng
ouer
all
,
so
that
in
all
the
land
there
shal
be
nothing
but
desolation
.
Shall
the
seruice
of
God
then
be
throwen
dowen
,
and
shall
al
this
be
cast
vpon
my
neck
bicause
I
haue
offended
my
God
?
Alas
,
and
what
shall
this
be
?
Let
vs
not
nowe
thinke
it
straunge
if
Ezechias
speake
thus
as
we
heare
,
but
let
vs
hold
this
alway
that
it
is
not
the
simple
death
whiche
dyd
affraye
him
so
.
What
then
?
the
wrath
of
God
,
when
he
behelde
his
sinnes
,
and
that
God
toke
away
from
him
all
sauor
of
his
goodnes
,
&
turned
his
back
vnto
him
as
if
he
had
sene
him
armed
against
him
,
&
lifted
vp
his
arme
,
as
if
he
would
bring
him
to
nought
.
When
Ezechias
sawe
that
,
he
was
so
cofounded
that
his
mouth
was
stopped
,
&
not
without
cause
.
Nowe
this
is
right
worthy
to
be
noted
,
for
there
are
many
blockish
persons
(
and
the
mooste
part
)
which
feare
death
,
but
it
is
not
because
they
fele
the
curse
of
God
appeare
to
them
.
It
is
true
as
we
haue
saide
before
,
that
God
leaueth
alway
this
point
in
the
conscience
of
man
,
but
they
haue
not
all
alike
consideration
therof
.
Wherfore
is
it
then
that
death
is
dreadfull
vnto
them
?
bycause
euery
one
will
say
,
I
desire
to
be
.
Truely
when
they
speake
in
this
maner
it
is
as
much
as
if
they
said
I
would
be
a
calfe
,
or
an
asse
,
or
a
dogge
,
for
the
beyng
of
brute
beastes
is
in
this
world
,
&
the
beynge
of
men
where
is
it
,
but
in
this
that
they
are
ioyned
to
theyr
God
?
But
now
we
are
as
it
were
in
prison
,
for
in
steade
that
this
world
shold
haue
bene
vnto
vs
as
an
earthlye
paradise
(
if
we
had
continued
in
the
obeidience
of
God
)
now
we
are
as
in
a
straunge
countrey
,
wherein
we
be
as
lockt
vp
and
banished
.
It
is
trew
that
yet
we
se
many
times
some
,
yea
many
trackes
of
the
goodnes
of
God
,
but
how
so
euer
it
be
,
yet
we
do
but
languish
here
.
But
there
are
but
few
that
know
this
.
So
much
that
more
than
ought
we
to
note
wel
this
doctrine
,
which
I
haue
here
before
touched
,
that
is
to
wit
,
that
both
in
death
,
and
in
all
other
afflictions
we
are
more
accombred
and
troubled
with
the
wrath
of
God
than
with
the
euyll
that
we
can
fele
.
If
one
be
afflicted
with
pouertie
,
so
that
he
hath
hunger
and
thirst
,
an
other
be
stricken
with
sicknes
and
suffer
great
tourmentes
,
another
be
persecuted
of
men
so
as
he
hathe
no
time
of
rest
,
and
more
if
in
the
end
death
come
before
oure
eyes
,
we
oughte
to
knowe
that
there
is
nothing
so
muche
to
be
feared
as
the
wrathe
and
vengeaunce
of
God
.
But
men
do
cleane
contrary
.
And
this
marke
,
why
I
haue
sayde
that
we
must
note
this
doctrine
the
better
:
because
a
man
may
se
that
the
pore
sicke
persones
,
and
they
that
are
afflicted
,
in
what
sort
soeuer
it
be
,
wyll
crye
Alas
,
one
wyll
cry
the
armes
,
another
wyll
crye
the
legges
,
the
one
here
,
the
other
there
:
but
yet
they
come
neuer
to
the
grounde
of
the
euill
.
And
that
procedeth
of
the
leprosie
that
is
in
vs
.
For
we
are
so
dull
witted
that
we
can
not
atteine
to
know
the
iudgement
of
God
.
So
much
the
more
ought
we
to
lerne
when
we
shal
be
beaten
with
such
roddes
as
I
haue
sayd
to
make
vs
loke
vpon
the
cause
whence
this
euill
procedeth
:
which
is
,
that
God
will
haue
vs
to
fele
our
sinnes
,
and
that
he
sommoneth
vs
to
the
ende
that
we
shoulde
there
come
as
it
were
before
our
iudge
,
and
that
we
should
not
come
there
with
sleyghtes
and
meanes
of
excuse
,
but
with
franke
and
free
confession
,
and
that
the
same
be
not
only
made
wyth
mouth
,
or
assent
by
writyng
,
but
that
we
be
wounded
euen
to
the
bottome
of
the
herte
,
felynge
what
it
is
to
haue
done
agaynst
the
will
of
oure
God
,
to
haue
styrred
him
vp
against
vs
,
&
to
haue
made
warre
against
his
iustice
.
This
is
it
that
we
haue
to
holde
in
minde
when
we
see
that
the
kyng
Ezechias
was
in
such
extremitie
of
anguish
,
bycause
God
dyd
punishe
him
for
his
sinnes
.
Yea
and
this
we
ought
to
marke
well
,
that
though
before
he
haue
protested
that
he
had
walked
in
puritie
and
vprightnesse
of
lyfe
,
and
that
he
had
studied
all
hys
lyfe
long
to
obey
and
please
God
,
neuerthelesse
he
resteth
not
his
mind
vpon
his
vertues
,
nor
hys
owne
merites
,
he
entreth
not
into
plea
wyth
God
,
for
he
seeth
well
that
all
that
coulde
nothynge
profite
him
nor
brynge
hym
and
relefe
.
Therfore
he
setteth
not
fourthe
what
his
lyfe
hathe
ben
,
but
he
knowlegeth
that
rightfullye
he
is
afflicted
.
So
then
we
learne
,
when
it
shall
please
God
to
correcte
with
his
roddes
,
not
to
grudge
at
it
,
as
if
he
did
vs
wronge
,
as
if
he
had
no
regarde
to
oure
merites
,
or
as
yf
he
vsed
greater
sharpnes
wyth
vs
than
we
had
deserued
.
Let
al
such
blasphemies
be
beaten
down
,
and
let
vs
confesse
that
he
hath
iust
cause
to
punishe
vs
,
yea
not
only
to
expulse
vs
out
of
the
worlde
,
but
also
to
throwe
vs
downe
into
the
gulfe
of
hell
.
See
then
howe
we
deserue
to
bee
ordred
yf
wee
looke
vpon
all
our
owne
lyfe
.
Moreouer
let
vs
not
thynke
it
straunge
that
god
sendeth
vs
afflictions
whiche
seme
greuous
and
sharpe
vnto
vs
,
seing
wee
see
that
Ezechias
hathe
walked
before
vs
to
shewe
vs
the
waye
.
Men
when
they
haue
had
any
good
affection
and
desyre
to
serue
god
,
do
muche
maruell
yf
god
punishe
them
more
then
the
wicked
,
and
they
suppose
that
they
haue
lost
theyr
labour
.
This
tentacion
is
to
common
,
as
we
see
,
that
euen
Dauid
was
also
tormented
with
it
when
he
saith
:
what
meaneth
this
?
for
I
see
the
despisers
of
God
prosper
and
be
in
iolitie
,
Psalm.
73.
and
make
theyr
triumphes
,
and
in
the
meane
time
I
do
nothinge
but
sup
vp
the
drynke
of
sorrow
,
from
the
euening
to
the
morrow
I
haue
no
reste
.
It
semeth
then
that
it
is
tyme
lost
to
serue
God
:
Behold
how
at
the
extremitie
he
is
beaten
down
,
yf
God
by
his
wonderfull
vertue
had
not
vpholden
him
.
And
because
the
lyke
maye
come
vnto
vs
,
let
vs
make
vs
a
buckler
of
the
example
that
is
here
set
before
vs
of
the
kinge
Ezechias
:
for
wee
haue
seen
here
before
howe
he
had
framed
all
hys
lyfe
to
the
law
of
God
:
he
had
a
zele
which
is
not
to
be
founde
in
manye
people
,
to
purge
al
hys
land
of
all
superstitions
and
ydolatries
:
many
alarumes
were
stirred
vp
agaynst
hym
,
to
make
him
somwhat
to
reuolte
:
but
that
nothyng
stayed
hym
but
that
he
set
vp
the
trewe
and
pure
religyon
,
&
in
his
priuate
lyfe
he
sought
nothing
but
that
god
might
be
gloryfyed
in
,
and
through
all
:
and
yet
loke
how
God
commeth
to
assayle
him
:
yea
,
and
that
of
a
straunge
fashion
,
for
he
is
as
a
lyon
that
breaketh
his
bones
:
So
when
we
see
that
Ezechias
,
is
thus
handled
,
ought
not
we
to
learne
to
beare
pacientlye
the
corrections
that
God
shall
sende
vs
.
Loe
this
is
it
that
wee
haue
to
conceiue
of
this
place
.
Now
to
the
rest
of
the
passions
that
Ezechias
endureth
,
and
although
he
slipt
here
of
the
henges
yet
stil
in
the
middest
therof
he
declareth
the
loue
that
he
had
to
God
,
and
that
he
desyred
not
thys
present
life
after
the
maner
of
them
that
ar
therein
become
brutish
,
and
whiche
seke
for
nothynge
but
to
eate
and
drynke
,
and
know
not
for
what
ende
they
are
created
,
but
onlye
to
pastime
here
for
a
whyle
.
But
Ezechias
sheweth
well
that
hee
was
guyded
by
an
other
spirite
.
He
sayethe
I
haue
sayd
in
the
cutting
short
of
my
dayes
.
I
shall
go
down
to
the
gates
of
the
graue
,
I
shall
not
se
anye
more
the
Lorde
:
euen
the
Lorde
.
He
speaketh
here
of
his
lyfe
,
that
it
shal
be
cut
of
in
the
middes
of
his
course
:
But
yet
he
sheweth
that
he
desireth
not
here
to
liue
to
be
at
his
ease
.
He
was
a
kinge
,
and
might
haue
fared
well
,
he
moughte
haue
had
greate
store
of
delicates
,
and
pleasures
in
this
world
,
shortly
he
myghte
haue
made
him selfe
dronk
with
al
sortes
of
thinges
of
delite
.
He
mourneth
not
for
want
of
all
these
:
but
he
saieth
,
that
he
shall
no
more
see
the
Lorde
,
and
he
is
not
contented
to
haue
pronounced
this
word
once
,
but
he
repeteth
it
againe
to
expresse
a
greater
vehemencie
:
The
Lord
,
euen
the
Lord
,
saith
he
:
By
this
he
sheweth
that
he
desireth
not
so
much
his
life
,
as
to
exercise
him selfe
here
beneth
to
knowe
that
God
was
his
father
,
and
to
confirme
him selfe
more
and
more
in
that
faith
.
Let
vs
then
marke
well
wherunto
oure
lyfe
is
to
be
directed
,
that
is
,
that
we
should
perceiue
that
God
already
in
part
sheweth
him selfe
a
father
toward
vs
.
I
graunt
it
trewe
(
as
I
haue
already
said
)
that
we
ar
absent
from
him
,
for
our
saluation
lieth
in
faithe
and
hope
,
it
is
hydden
and
we
see
it
not
with
naturall
sense
.
Yet
in
the
meane
while
God
faileth
not
to
send
down
certein
beames
hither
by
lowe
to
lighten
vs
so
,
as
we
be
guided
to
the
hope
of
the
life
euerlasting
and
perceiue
that
God
is
not
so
farre
estraunged
from
vs
,
but
that
yet
he
stretcheth
fourth
his
hand
hether
by
lowe
to
haue
care
of
vs
,
and
to
shewe
vs
by
experience
that
he
hath
vs
in
his
safekeping
.
For
when
the
sunne
riseth
in
the
mornynge
,
se
we
not
what
a
fatherly
care
God
hath
for
vs
?
After
when
it
goeth
downe
at
euenyng
,
see
we
not
that
God
hath
an
eye
to
our
wekenes
,
that
we
maye
haue
rest
,
and
be
somewhat
releued
?
Doth
not
God
then
in
so
hydyng
the
sunne
in
the
nyghte
tyme
,
shew
him selfe
our
father
?
Further
,
when
we
se
the
earth
bring
forth
her
frutes
for
our
nourishement
:
when
we
se
the
raynes
and
all
the
chaunges
,
and
alterations
that
are
in
nature
:
in
all
this
perceiue
we
not
that
God
hath
his
hand
stretched
out
to
draw
vs
alway
vnto
him
,
and
howe
he
already
sheweth
him self
a
liberall
father
vnto
vs
,
and
that
we
enioy
the
temporall
benefites
which
he
doth
for
vs
,
to
the
ende
that
by
this
meane
we
may
be
drawen
vp
hyer
,
that
is
to
say
,
to
knowe
that
he
hath
adopted
and
made
vs
his
chyldren
,
that
we
may
come
to
the
fulnes
of
ioye
and
of
all
felicitie
,
when
we
shal
be
fully
ioyned
with
hym
?
Beholde
nowe
wherunto
we
ought
to
applie
all
our
life
,
if
we
wyll
not
that
the
same
be
accursed
,
and
that
as
many
yeares
,
monthes
,
dayes
,
houres
,
and
minutes
as
we
haue
lyued
here
by
low
,
all
the
same
be
put
together
in
accompte
,
for
euer
to
encrese
,
and
enflame
the
vengeance
of
God
vpon
vs
.
And
therfore
let
vs
know
that
we
ought
here
to
study
vpon
the
workes
of
God
.
For
euen
therfore
also
are
we
set
in
this
worlde
,
and
therefore
in
the
v.
chapter
,
Esay
.
5.
when
the
Prophete
mynded
to
rebuke
the
Iewes
of
a
certeine
vile
brutishnes
.
They
haue
not
(
saieth
he
)
beholden
the
workes
of
God
.
He
speaketh
of
theyr
dronkennesse
,
of
theyr
gluttony
,
and
of
theyr
dissolute
liues
,
but
the
lump
that
maketh
vp
the
heape
of
euell
is
this
,
that
they
haue
not
beholden
the
workes
of
God
.
So
nowe
the
good
kyng
Ezechias
sheweth
vs
,
that
it
were
better
for
vs
all
to
haue
died
before
we
had
bene
borne
,
and
that
the
earth
should
haue
gaped
whan
we
came
out
of
our
mothers
wombe
,
to
swallow
vs
,
than
to
liue
here
by
lowe
,
if
it
were
not
for
thys
,
that
we
do
here
alreadie
see
oure
God
:
not
that
we
haue
a
perfecte
sighte
.
But
first
he
sheweth
himselfe
vnto
vs
by
his
worde
,
which
is
the
trew
lokyng
glasse
.
And
next
,
we
haue
aboue
and
beneath
so
manye
signes
of
his
presence
,
and
of
the
fatherly
care
whiche
he
hath
for
vs
,
that
if
we
be
not
to
much
dulwitted
,
and
altogether
vnfornisshed
of
vnderstandynge
and
reason
,
we
must
nedes
see
hym
.
For
all
the
world
is
as
a
liuely
image
,
wherein
God
setteth
fourth
vnto
vs
his
vertue
and
highnes
.
Moreouer
,
this
that
we
are
gouerned
vnder
his
hand
,
is
a
more
familiar
witnes
of
his
iustice
,
of
his
grace
and
of
his
mercy
.
Let
vs
then
learne
to
lyue
to
this
ende
,
to
practise
our selues
to
worship
God
as
him
that
hath
created
and
fashioned
vs
.
Next
,
that
we
beare
to
him
honor
and
reuerence
as
to
our
father
,
and
that
in
the
tastinge
of
good
things
(
which
he
nowe
dealeth
among
vs
)
We
maye
be
confyrmed
in
the
fayth
of
the
Heauenly
lyfe
.
And
further
,
for
asmuch
as
he
vouchsafeth
to
extende
his
prouidence
euen
hyther
by
low
,
for
this
entent
to
gouerne
vs
in
this
transitory
and
fraile
life
,
that
we
doubt
not
,
when
we
shal
come
vnto
him
,
that
then
we
shal
beholde
face
to
face
that
,
whiche
we
nowe
see
darkely
and
in
a
small
portion
.
And
so
the
kynge
Ezechias
remitteth
all
to
God
,
as
if
he
shold
say
:
Alas
it
is
true
that
I
am
here
,
as
to
beholde
clearly
the
graces
of
God
.
But
nowe
I
see
that
all
this
is
as
it
were
plucked
from
me
:
For
it
semeth
that
God
is
mynded
to
spoile
me
of
all
that
he
hath
geuen
me
before
:
and
now
there
resteth
no
more
for
me
but
to
despayre
,
for
as
muche
as
he
hathe
geuen
ouer
and
forsaken
me
.
He
hath
sent
his
prophete
with
this
message
,
that
I
am
vndone
.
Alas
,
and
when
I
perceiue
no
more
signe
of
the
goodnes
of
my
god
,
neyther
that
he
extendeth
this
strength
to
comfort
me
in
my
afflictions
:
no
not
when
I
am
in
the
anguishes
of
death
:
Lo
is
not
this
a
wofull
thing
that
our
Lorde
hath
forsaken
me
there
,
and
that
I
am
cut
of
from
him
?
Nowe
of
this
we
haue
to
gather
,
that
be
it
in
life
,
be
it
in
death
,
this
grace
onely
shoulde
alwaye
suffice
vs
:
that
is
to
say
,
that
God
geueth
vs
the
felynge
of
his
goodnes
.
And
when
he
sheweth
vs
that
he
is
fauourable
vnto
vs
,
let
vs
go
on
boldely
,
and
if
we
languish
in
this
life
,
let
vs
leaue
it
patiently
.
Trewe
it
is
that
we
may
well
grone
&
sigh
that
we
are
captiues
,
in
this
prison
of
sin
:
&
besid
we
that
may
also
bewaile
seing
these
afflictions
that
God
doth
send
them
vpon
vs
.
And
yet
oughte
we
not
to
cease
alwayes
●s
blesse
the
name
of
God
,
and
to
reioyse
in
the
myddest
of
all
our
sorowes
.
When
we
shal
fele
that
he
wyll
be
oure
father
,
and
that
he
wyll
knowe
vs
for
his
children
,
in
death
we
shall
beholde
euerlastyng
lyfe
,
whiche
shall
make
vs
forget
all
lamentations
,
so
as
we
shall
no
more
say
:
Alas
what
shall
I
do
?
Howe
shall
I
behaue
my selfe
?
Whither
shal
I
go
?
We
shal
cut
of
all
these
thinges
,
and
we
shall
saye
no
more
:
Shall
I
drinke
no
more
?
shall
I
eate
no
more
?
For
such
is
the
maner
of
brut
beastes
.
But
now
I
se
that
my
God
draweth
neare
vnto
me
,
I
go
nowe
to
throwe
my selfe
downe
before
him
,
I
go
to
yeld
my self
into
his
handes
,
and
to
ioyne
my self
with
him
,
as
with
mine
own
father
.
When
(
I
say
)
we
shall
shal
be
thus
dispoied
,
Psalm.
31.
Luke
.
23.
we
may
say
with
Dauid
.
Lord
I
commende
my
spirite
vnto
thee
.
Dauid
sayd
this
during
his
life
,
but
our
Lord
Iesus
Christ
sheweth
vs
that
we
must
so
say
when
God
draweth
vs
out
of
this
world
.
And
last
of
all
,
when
we
thinke
vpon
all
the
benefites
of
god
,
let
vs
learne
to
glorifie
him
,
as
these
be
thynges
inseparable
.
Accordynge
then
as
God
maketh
vs
partakers
of
his
graces
&
that
already
in
part
he
sheweth
vs
that
al
our
felicitie
is
to
be
of
the
company
of
his
children
,
so
ought
euery
one
of
vs
to
endeuor
to
honor
him
as
oure
father
.
Ionas
.
2.
This
was
the
cause
why
Ionas
beynge
drawen
out
of
the
whales
throte
,
saieth
:
I
shall
blesse
my
God
.
He
saith
not
,
I
shall
lyue
to
eate
and
drinke
:
But
I
shall
come
to
the
temple
the
sanctuarie
of
my
God
,
&
there
I
wyll
geue
him
prayse
for
thys
redemption
,
that
is
to
wytte
,
for
that
he
hath
plucked
me
back
from
the
deth
.
Beholde
now
what
it
is
that
we
haue
to
do
.
Nowe
concernynge
that
whiche
Ezechias
speaketh
of
the
cuttynge
shorte
of
his
dayes
,
Psalm.
90.
he
speaketh
as
hauing
respect
to
the
naturall
course
of
mans
life
wherof
is
made
mention
in
the
song
of
Moyses
,
for
he
began
to
reigne
at
the
age
of
xxv
.
yeares
▪
In
the
xiiii
.
yere
of
his
raigne
,
Hierusalem
was
beseged
,
and
then
he
fell
into
thys
sicknes
,
as
we
se
.
Thus
was
he
xxxix
.
yeres
old
.
Nowe
he
saieth
that
his
life
is
cut
short
,
bicause
he
is
not
come
to
old
age
.
Trew
it
is
that
Moyses
speaketh
of
the
frailtie
of
men
,
and
saith
:
What
are
men
?
After
that
God
hathe
let
them
walcke
here
their
dayes
,
then
they
are
gone
againe
.
And
in
dede
when
man
commeth
to
lx.
yeares
,
he
is
al
decaied
,
and
if
ye
adde
x.
yeares
more
,
there
is
nothing
but
lothsomnes
and
werines
,
he
is
nothing
but
a
burden
vnprofitable
,
and
life
it selfe
is
combersom
vnto
him
.
He
sheweth
them
that
this
lif
beynge
short
and
fraile
,
ought
not
to
holde
vs
.
But
howsoeuer
it
were
,
this
kyng
Ezechias
was
as
in
the
flowre
of
hys
age
,
he
was
not
yet
come
to
the
age
of
xl
.
yeares
.
And
in
this
respect
he
saith
that
God
hath
cut
shorte
his
dayes
,
not
that
we
haue
any
tyme
determined
.
For
do
not
children
die
sometimes
before
they
come
into
this
world
,
and
so
sone
as
they
be
come
,
doth
not
death
already
besege
them
?
But
he
was
not
yet
come
to
that
old
age
,
which
is
according
to
the
ordinary
course
of
mans
life
.
Ezechias
than
beholdeth
this
:
and
aboue
all
thinges
hath
his
eies
fastened
vpon
this
message
of
the
Prophet
Esay
,
that
is
,
that
God
hath
punished
him
bicause
of
his
sinnes
.
And
it
is
asmuch
as
if
he
should
say
talking
to
him selfe
.
I
see
well
that
God
wyll
not
leaue
thee
in
thys
world
,
for
the
assault
is
very
violent
.
And
wherof
commeth
that
,
but
of
thy
offences
and
sinnes
:
as
we
shall
see
that
he
addeth
afterwarde
.
It
is
true
that
he
attributeth
al
vnto
God
as
vnto
his
iudge
,
but
he
toke
the
faulte
vpon
his
owne
parson
,
confessyng
him selfe
onely
to
be
culpable
.
Loe
howe
he
vnderstandeth
that
his
dayes
were
cut
short
.
When
he
saith
that
he
shall
come
to
the
gates
of
the
graue
,
that
he
shall
se
no
more
the
lyuing
:
That
was
bicause
he
shoulde
be
conuersant
no
more
amonge
men
,
to
exercise
him selfe
in
the
seruice
of
God
.
But
nowe
this
is
not
without
cause
that
in
it
also
he
conceyued
the
wrathe
of
God
.
Althoughe
he
were
subiecte
to
dwell
as
it
were
confusely
myngled
amonge
manye
rascalles
,
as
in
dede
there
were
many
Hypocrits
in
Iuda
,
and
many
wicked
and
dissolute
persons
mockers
of
God
,
and
of
his
law
.
And
among
the
Heathen
there
was
nothing
els
but
vngodlines
,
and
rebellion
.
Now
when
Ezechias
saw
that
,
I
knowe
nowe
(
sayeth
he
)
that
I
am
vnworthye
to
dwell
vpon
the
earth
,
because
these
tarry
styll
in
the
world
,
and
God
hath
cut
me
of
,
yea
with
a
strong
hand
,
as
if
he
would
come
armed
to
make
open
warre
against
me
as
my
enemye
.
Then
when
Ezechias
had
suche
imaginations
,
it
is
not
to
be
marueyled
thoughe
he
made
suche
complaintes
.
But
howsoeuer
it
were
,
all
commeth
to
this
end
that
God
did
persecute
him
.
This
same
was
to
him
a
burden
so
heauy
that
he
as
it
were
foltred
vnder
it
.
So
muche
the
better
oughte
we
to
note
thys
doctrine
,
that
if
God
at
any
tyme
shall
afflict
vs
,
more
hardelye
than
we
woulde
that
he
should
,
we
shoulde
not
cease
for
all
that
heare
to
acknowledge
that
he
loueth
vs
,
and
that
this
perswasion
which
we
shall
haue
of
his
goodnes
should
make
vs
to
ouercome
al
temtations
which
otherwyse
myght
ouerthrow
vs
.
Furthermore
,
if
he
reproue
vs
,
and
cause
vs
to
feele
our
synnes
:
that
we
runne
vnto
hym
,
and
take
the
condemnation
vpon
vs
:
For
we
shall
gayne
nothynge
by
all
oure
startynge
hoales
:
yf
we
wyll
pleade
,
of
necessitie
the
case
muste
passe
wyth
hym
.
Then
when
we
see
that
God
is
iuste
in
punisshynge
vs
for
oure
synnes
,
let
vs
come
wyth
head
bowed
downe
,
that
we
maye
be
releued
by
hys
mercye
:
and
let
vs
haue
no
other
confidence
,
nor
truste
of
saluation
,
but
in
thys
that
it
pleaseth
him
in
the
name
of
oure
sauioure
Iesus
Christ
,
to
receaue
vs
to
mercye
,
for
as
muche
as
in
vs
there
is
nothyng
but
cursednes
.
Nowe
let
vs
throwe
oure selues
downe
before
the
maiestie
of
our
good
God
,
in
the
acknowledgynge
of
oure
synnes
,
besechynge
hym
,
that
more
and
more
,
he
wyll
make
vs
to
feele
them
,
and
that
he
wyll
in
suche
sorte
cleanse
vs
from
all
oure
fylthynesse
,
that
we
beynge
perfectly
awaked
from
oure
dull
drowsinesse
,
maye
grone
and
sobbe
:
not
onelye
for
the
miseryes
that
we
see
in
the
world
throughe
our
synnes
:
but
also
bycause
we
cease
not
so
muche
as
in
vs
lyeth
,
more
and
more
to
augement
the
same
.
And
yet
alwaye
lette
vs
runne
to
oure
God
,
and
although
it
semeth
that
he
persecuteth
vs
,
and
that
hys
hande
be
verye
roughe
and
dreadfull
vnto
vs
,
yet
let
vs
not
cease
to
approche
vnto
hym
,
and
magnifie
hys
goodnesse
:
beynge
assured
that
it
shall
very
well
surmount
farre
,
and
exccade
all
oure
faultes
and
offences
.
And
though
we
fele
no
rigour
in
him
,
yet
neuertheles
let
vs
acknowledge
that
it
is
much
better
for
vs
to
draw
home
to
his
house
,
and
vnder
his
safegarde
,
than
to
runne
away
from
hym
as
wretched
despering
persons
,
&
let
vs
beseche
him
to
geue
,
not
only
vnto
vs
this
grace
,
but
also
to
all
peoples
.
&c.
THE
SECONDE
sermon
.
☞
My
lyfe
is
withdrawen
,
it
is
chaunged
as
a
shepeherds
lodge
.
I
haue
cut
of
my
dayes
as
a
weauer
,
he
hathe
oppressed
me
with
sicknes
.
From
mornyng
vntill
night
thou
shalt
consume
me
.
I
made
rekenyng
to
go
vntill
morning
,
but
he
hath
brused
my
bones
as
a
Lion
.
Thou
shalt
destroy
me
from
morning
to
night
,
and
shalt
make
an
ende
of
me
.
I
chattered
like
a
Crane
,
and
swalow
,
&
mourned
like
a
Doue
,
my
eyes
wer
lift
vp
on
high
,
and
they
failed
me
.
Trouble
oppresseth
me
,
Lord
refresch
me
.
What
shall
I
say
,
it
is
he
that
hath
spoken
it
,
and
it
is
he
also
who
hath
done
it
.
EZechias
continuynge
the
matter
whiche
yesterdaye
was
entreated
of
,
sayeth
here
that
hys
lyfe
was
changed
as
a
shepherdes
lodge
.
By
this
similitude
he
sheweth
that
there
is
no
reste
in
the
life
of
man
,
which
he
had
proued
in
him selfe
,
for
as
much
as
he
was
as
it
were
at
rest
,
&
in
one
moment
God
toke
him
oute
of
this
worlde
.
When
we
make
a
comparison
of
our
bodies
with
our
houses
where
we
are
lodged
,
it
is
likely
that
the
bodye
of
man
which
is
more
than
the
house
,
shoulde
haue
some
rest
:
For
what
is
the
house
,
but
a
place
for
the
bodye
to
resort
vnto
?
For
they
are
builded
for
the
vse
of
men
.
Math.
6.
He
then
whiche
dwelleth
in
any
buildynge
,
ought
to
be
preferred
to
the
house
,
as
the
bodye
to
the
gowne
,
and
other
garmentes
.
But
Ezechias
saith
here
,
that
he
dwelt
in
thys
world
as
a
shepeherd
:
who
hath
his
litle
cottage
which
he
draweth
and
carieth
hyther
,
and
thether
.
He
speaketh
after
the
custome
of
that
countrey
,
bycause
men
there
kepe
theyr
foldes
,
and
a
shepeharde
wyll
cary
hys
lodgyng
as
easely
as
a
man
would
cary
any
lyght
thyng
:
he
sheweth
them
in
summe
,
that
his
life
was
none
other
thing
then
a
wanderyng
,
and
that
God
chaunged
him
by
and
by
.
He
speaketh
after
the
opinion
whiche
he
had
conceaued
:
for
he
was
as
it
wer
vpon
the
brinke
of
the
pit
.
And
in
dede
it
was
necessarye
,
that
he
should
dispose
him selfe
to
die
seyng
God
had
sent
him
suche
a
message
as
is
saide
.
To
be
shorte
he
speaketh
as
if
the
thing
wer
already
come
.
Now
afterwarde
he
commeth
to
the
cause
of
his
sicknes
,
and
confesseth
that
he
is
culpable
.
He
saieth
that
he
him selfe
had
cut
of
his
daies
:
euen
as
a
weauer
hauyng
a
pece
of
clothe
vpon
his
Loome
should
cut
it
all
of
.
I
may
not
then
(
sayeth
Ezechias
)
accuse
any
parson
:
for
this
euyll
oughte
to
be
imputed
to
me
onely
:
for
I
haue
prouoked
the
wrath
of
God
,
and
haue
depriued
my selfe
of
hys
blessyng
,
therfore
muste
I
nowe
blame
my selfe
of
all
this
.
Nowe
thoughe
he
do
speake
here
but
of
one
man
alone
,
yet
we
haue
thereby
a
good
admonition
of
the
shortnesse
of
oure
owne
lyfe
also
.
Trueth
it
is
,
that
it
is
a
thynge
well
ynoughe
knowen
vnto
vs
,
and
yet
we
do
verye
seldome
thyncke
of
it
.
For
althoughe
we
do
confesse
thys
present
lyfe
to
be
nothyng
els
but
a
shadowe
:
yet
are
we
so
wrapped
therein
that
no
man
thinketh
vpon
any
other
thinge
,
but
to
make
prouision
for
a
hundreth
yeres
.
And
to
be
short
,
it
semeth
that
we
should
neuer
depart
from
this
world
,
we
are
so
occupied
on
things
of
the
world
.
So
much
the
more
then
ought
we
to
call
that
to
mynde
which
the
scripture
sheweth
vs
of
the
frailtie
of
our
life
,
as
s
.
Paule
also
saith
that
now
we
are
lodged
in
a
cabine
:
Corin.
5.
the
body
of
a
man
is
not
a
house
worthy
to
be
called
a
goodly
dwellyng
,
or
buyldyng
:
for
in
it
is
nothing
but
transitory
,
wherfore
let
vs
mourne
wayting
tyll
we
may
be
fully
restored
,
and
let
vs
not
be
tyed
so
to
this
world
but
that
alwaies
we
may
be
goyng
forward
.
For
the
vnfaithful
how
so
euer
it
be
,
they
shall
come
to
theyr
ende
:
but
by
no
meanes
come
they
neare
vnto
God
,
but
rather
they
are
settled
in
this
worlde
,
and
in
the
steade
of
goynge
forewarde
,
they
do
drowne
them selues
more
depelye
in
it
.
Let
vs
then
learne
to
goe
forwarde
,
that
is
to
saye
,
let
vs
learne
to
be
so
dysposed
to
folowe
God
when
he
calleth
vs
,
that
death
maye
neuer
come
to
vs
before
his
time
.
Touchyng
this
that
Ezechias
saieth
,
that
he
was
cause
of
his
owne
euil
,
let
vs
also
practise
well
this
doctrine
.
So
ofte
,
and
when
soeuer
it
shall
please
God
to
afflicte
vs
,
we
se
that
we
are
gyuen
to
murmurynges
:
and
although
it
be
so
that
wee
bee
founde
gyltye
of
oure
faultes
,
yet
cease
we
not
to
vexe
our selues
,
as
yf
God
passed
measure
.
So
then
,
that
we
may
confesse
with
a
true
humilitie
that
God
doth
punish
vs
iustly
in
all
th
afflictions
which
he
sendeth
vs
,
let
vs
saye
after
the
maner
of
Ezechias
:
it
is
I
that
am
cause
of
this
euill
.
It
is
true
that
by
and
by
he
attributeth
that
to
God
:
but
they
both
agre
very
wel
,
to
wyt
,
that
man
be
authour
of
al
the
miseries
that
he
endureth
,
and
that
God
neuertheles
worketh
as
a
Iudge
.
For
when
an
euil
doer
shal
be
punished
,
he
ought
not
to
complaine
of
his
Iudge
:
but
rather
for
as
muche
as
he
seeth
him selfe
to
haue
offended
the
lawes
he
should
condempne
him selfe
,
and
also
he
should
know
that
God
by
th
auctoritie
of
iustice
brought
him
to
that
iust
punishment
,
euen
so
must
we
do
:
that
is
to
say
,
that
fyrste
we
acknowledge
that
if
God
do
afflicte
vs
,
it
is
not
bycause
he
taketh
pleasure
in
tourmenting
vs
:
but
that
he
must
rewarde
vs
as
we
haue
deserued
,
thoughe
yet
he
hath
not
altogether
regarde
to
our
offences
:
For
what
a
thinge
shoulde
that
be
?
we
shoulde
be
an
hundred
thousand
times
ouerwhelmed
if
he
wold
vse
rigour
towardes
vs
:
but
accordynge
to
that
,
which
he
knoweth
to
be
good
for
vs
,
he
chasteneth
vs
,
although
we
haue
our
mouth
alwayes
closed
,
and
that
no
murmuryng
escape
thereout
.
And
nowe
to
the
rest
,
whan
we
shall
knowe
that
we
haue
prouoked
his
angre
,
let
vs
vnderstande
that
we
may
not
go
fourther
than
our
selues
,
to
say
who
is
the
cause
of
this
?
but
let
vs
simplie
accuse
our selues
.
Lo
now
in
summe
what
we
haue
to
learne
of
this
matter
.
Now
it
foloweth
,
From
the
morninge
to
the
nyghte
,
thou
shalte
bringe
me
to
naught
.
In
which
wordes
Ezechias
sheweth
howe
horrible
the
displeasure
of
God
is
,
for
he
meaneth
that
god
nede
not
deuise
this
policie
,
or
that
,
when
he
would
be
reuenged
on
men
:
but
if
he
speake
the
worde
,
the
thinge
shall
forthwith
be
done
.
To
be
short
he
sheweth
here
what
the
power
of
God
is
,
on
the
one
side
,
and
what
the
frailtie
of
man
is
on
the
other
side
.
And
that
is
to
pull
out
of
vs
al
the
folish
imaginations
that
we
conceiue
,
in
making
our selues
beleue
that
we
may
escape
his
handes
.
And
we
se
howe
men
drawe
backe
alwaies
:
and
although
God
handle
them
streighly
,
they
think
they
may
finde
some
way
howe
to
flee
from
hym
.
To
be
shorte
,
we
thrust
out
time
with
oure
sholders
(
as
the
prouerbe
is
)
and
promise
our selues
,
leysure
enoughe
,
and
thoughe
the
corde
be
straite
,
yet
we
conceiue
still
some
vaine
hope
.
And
what
is
the
cause
therof
?
that
we
haue
not
respect
to
our
frailtie
:
for
there
is
no
minut
of
tyme
,
when
deth
threateneth
vs
not
:
And
if
we
are
now
standing
vpright
,
at
the
turning
of
a
hande
,
behold
we
are
fallen
.
On
the
other
side
we
are
ignoraunt
of
the
infinite
power
of
God
:
For
if
he
do
but
once
laye
his
hande
vpon
vs
,
he
nede
not
do
it
the
seconde
time
,
it
shall
suffice
that
he
onely
blow
on
vs
,
and
loe
,
we
shall
be
broughte
to
nothinge
.
It
is
not
without
a
cause
that
Ezechias
sayeth
here
,
that
from
morning
tyll
night
,
he
shal
be
brought
to
naught
.
For
we
heare
also
that
we
are
not
sustained
,
but
in
this
that
God
geueth
vs
strength
:
Psal.
104.
but
if
he
withdraw
his
spirite
,
it
must
nedes
come
to
passe
that
we
beyng
troubled
,
must
immediatly
fayle
.
But
if
he
shewe
him selfe
to
be
againste
vs
,
and
that
he
persecuteth
vs
,
then
must
we
be
yet
more
striken
downe
.
Folowynge
then
the
admonition
of
Ezechias
,
let
vs
after
consider
howe
feble
we
are
,
and
let
vs
acknowledge
what
we
be
of
oure selues
:
To
witte
,
that
euery
minute
God
sustaineth
vs
:
but
that
death
neuertheles
besegeth
vs
,
and
that
it
neede
not
make
any
great
assaute
to
ouerthrow
vs
:
for
one
blast
onely
were
ynoughe
.
And
loe
streight
waies
we
shold
be
withered
like
grasse
:
Esay
.
40.
as
we
shall
se
in
the
fourtie
Chapter
of
Esay
.
Moreouer
let
vs
acknowledge
what
the
wrathe
of
God
is
when
it
is
armed
agaynst
vs
.
For
God
is
not
lyke
vnto
creatures
,
so
that
he
shoulde
nede
to
arme
him selfe
,
and
to
make
great
preparation
,
for
so
sone
as
he
speketh
the
word
,
we
shall
fourthwyth
be
destroied
by
his
only
word
.
Seynge
it
is
so
then
,
let
vs
learne
to
walcke
in
carefulnesse
,
commyttynge
oure
lyues
into
hys
handes
,
and
let
vs
knowe
that
we
are
nothynge
at
all
,
but
in
so
muche
as
we
haue
oure
beynge
in
in
him
:
And
so
muche
rest
as
it
pleased
hym
to
geue
vs
,
let
vs
attribute
it
whollye
to
his
grace
,
and
so
when
he
prolongeth
our
life
:
for
we
should
be
as
men
without
strength
,
yf
he
would
shewe
but
one
onely
droppe
of
his
power
agaynste
vs
.
Note
then
what
we
haue
to
marke
vpon
thys
place
,
where
he
sayeth
:
From
mornynge
vntyll
nyght
.
Now
he
addeth
that
he
chattered
as
a
Crane
or
as
a
swallowe
,
and
that
he
mourned
like
a
Doue
.
Wherin
he
meaneth
that
anguishe
helde
him
in
locked
in
suche
sorte
,
that
he
had
not
so
muche
as
a
word
fre
to
expresse
hys
passyons
.
If
a
man
crye
and
lament
,
and
make
hys
complaintes
,
and
declare
hys
euyll
,
it
is
then
to
be
sayde
that
he
is
sore
troubled
:
but
when
a
man
is
so
striken
down
that
he
can
not
declare
what
he
ayleth
,
when
he
stammereth
so
in
him selfe
,
that
he
can
not
draw
forth
one
onely
worde
to
declare
howe
vehement
hys
passyon
is
:
when
he
nowe
sygheth
,
nowe
bryngeth
forth
halfe
a
worde
,
and
the
rest
kepte
in
,
as
if
one
had
his
throte
locked
vp
:
thys
is
a
greate
extremitie
.
Ezechias
then
sayeth
that
he
was
so
.
Now
there
is
no
doubt
,
but
that
he
had
hys
respecte
vnto
God
cheifely
:
As
if
he
shoulde
saye
,
that
menne
perceaued
well
ynoughe
the
heauynesse
that
he
was
in
:
But
whan
that
he
woulde
frame
anye
request
vnto
God
,
he
was
as
it
were
dombe
,
&
that
on
the
one
syde
the
sicknesse
troubled
hym
,
and
yet
he
coulde
not
plainelye
expresse
what
he
ayled
:
so
that
he
was
in
two
extremities
.
Thone
,
that
he
was
in
such
sort
locked
vp
within
,
that
with
great
payne
could
he
fetch
out
any
complaint
.
The
other
that
he
was
oppressed
with
so
vehement
passyons
,
that
he
wyste
no
wheare
to
begynne
to
make
his
Prayer
.
But
thys
maye
be
thoughte
very
straunge
,
that
Ezechias
who
before
had
in
him selfe
so
greate
strength
,
shoulde
now
be
so
faint
harted
yea
,
as
it
were
brought
to
naught
:
but
that
was
because
he
had
a
spirituall
conflict
,
felynge
his
sinnes
,
and
knowynge
that
God
was
his
iudge
:
for
(
as
we
touched
yesterday
)
this
trouble
surmounteth
all
the
other
.
It
is
very
likely
that
Ezechias
had
an
extreme
paine
,
wherwith
he
was
throughly
striken
down
:
And
also
it
may
be
coniectured
that
it
was
some
burnyng
pestilence
.
Beholde
then
that
his
paine
was
great
in
it selfe
:
but
that
was
nothing
in
comparison
of
the
conceiuing
of
Gods
wrath
,
when
he
behelde
his
sinnes
,
and
knewe
God
to
be
armed
against
him
as
his
aduersary
,
and
that
it
was
he
that
persecuted
him
.
This
was
it
that
in
suche
sorte
affraied
him
:
And
in
dede
,
whan
a
man
is
brought
to
that
point
,
all
his
courage
and
iolytie
must
of
necessitie
faile
:
for
what
is
the
constancie
of
a
man
to
stande
against
the
wrath
of
God
?
It
must
nedes
be
more
then
a
frensie
and
mad
rage
,
when
a
man
wyll
thinke
to
do
so
.
It
is
true
that
a
man
may
be
constant
to
indure
afflictions
when
God
shall
sende
them
:
but
how
?
so
farre
forth
as
he
shall
be
strengthened
of
God
.
Agayne
if
men
trouble
or
molest
one
,
he
will
consider
that
he
hath
to
do
with
creatures
:
if
he
suffer
any
trouble
,
well
,
he
biteth
on
the
bridle
:
but
when
God
summoneth
vs
to
appeare
,
and
maketh
vs
to
fele
that
we
are
giltie
before
him
,
and
that
presently
we
must
render
an
accompt
,
that
our
sinnes
threaten
vs
,
and
that
in
the
meane
time
we
perceiue
eternal
death
to
abide
vs
:
there
(
as
I
haue
saide
)
can
we
not
thinke
that
we
haue
any
strength
to
make
oure
partye
good
,
except
we
were
more
then
in
a
mad
rage
.
Let
vs
not
then
think
straunge
if
Ezechias
be
so
stricken
downe
,
for
he
hathe
not
to
do
wyth
resistyng
sorowe
,
neyther
with
withstandyng
iniuries
done
vnto
him
on
mens
behalfe
:
neyther
beyng
down
his
sholders
to
endure
any
affliction
,
but
he
hath
to
fight
agaynst
God
.
and
howe
could
he
perfourme
that
?
than
must
he
nedes
be
as
a
water
that
is
powred
out
and
spilt
.
See
nowe
what
is
the
cause
that
he
could
frame
no
maner
of
complaint
to
expresse
his
griefe
,
and
yet
could
he
neuer
kepe
silence
.
Se
also
why
Dauid
sayde
that
sumtymes
he
helde
his
peace
,
and
by
and
by
after
he
set
on
crying
and
roring
out
,
Psal.
23.
&
yet
felt
no
release
.
We
se
that
the
passions
of
Dauid
were
like
to
these
of
the
good
king
Ezechias
:
as
in
deede
he
also
addeth
that
his
synnes
troubled
hym
,
and
that
he
was
affrayed
of
the
wrath
of
God
,
he
kept
not
then
any
certain
rule
or
measure
,
but
sumtyme
he
caste
out
sighes
,
he
lyfte
vp
him selfe
,
and
anone
after
he
was
so
caste
downe
that
he
could
not
recouer
his
breath
,
and
yet
styll
the
payne
continewed
.
Psal.
39.
And
in
an
other
place
he
saith
that
he
held
his
peace
as
if
he
had
bene
bridled
,
&
had
concluded
in
hym self
to
vtter
not
one
word
more
:
no
(
saith
he
)
I
wyll
be
as
a
dome
creature
.
I
wyll
not
speake
,
I
wyll
not
brynge
forthe
one
sillable
:
yet
notwithstanding
(
saith
he
)
I
felt
the
griefe
increase
,
and
kindle
more
and
more
,
euen
as
a
fyre
that
is
long
kept
very
close
,
if
it
be
opened
then
the
strength
encreaseth
&
sheweth
greater
force
,
and
breaketh
out
in
a
flame
,
so
Dauid
protesteth
that
in
his
anguishe
,
when
he
had
determined
to
kepe
silence
and
to
say
neuer
a
word
,
euen
then
was
he
deceaued
,
and
shewed
all
that
was
hyden
in
his
harte
,
although
it
were
not
by
wordes
well
ordred
and
placed
.
And
to
be
short
,
they
that
knowe
in
deede
what
the
wrathe
of
God
is
,
wyll
speake
and
crye
,
and
yet
they
know
not
on
whiche
side
to
begin
:
and
again
when
they
holde
their
peace
they
wote
not
why
they
doe
it
:
but
they
ar
alway
in
anguish
.
And
we
se
a
notable
example
of
al
these
things
in
the
good
king
Ezechias
.
It
is
trew
that
God
doth
not
examine
al
men
a
lyke
with
suche
extremitie
:
for
if
he
exercise
vs
it
shal
be
according
to
our
weaknes
:
he
seeth
that
we
shall
not
be
able
to
endure
suche
tormoiles
and
assualtes
.
He
spareth
vs
then
:
but
when
it
shall
please
him
to
proue
vs
in
such
sorte
as
we
reade
here
in
the
example
of
kyng
Ezechias
:
We
muste
then
be
armed
with
this
doctrine
.
This
it
is
then
that
we
haue
to
beare
away
.
Now
to
the
rest
:
let
vs
lerne
what
is
al
the
constantie
of
men
.
They
may
well
shewe
some
token
of
valiantnes
when
God
doth
not
shew
forth
his
force
against
them
,
but
so
sone
as
he
shall
call
vs
to
accompt
,
them
nedes
must
all
that
lustines
whiche
we
thynke
that
we
haue
within
vs
,
droupe
and
vanishe
awaye
.
This
is
it
that
we
must
practise
for
our
instruction
to
learne
true
humilitie
,
for
we
know
that
men
do
commonly
rest
in
theyr
owne
presumption
and
trust
in
them selues
.
And
what
is
the
cause
of
that
?
but
for
that
euery
man
hath
an
eye
to
his
felow
,
and
therefore
think
we
our selues
to
be
strongly
fournished
.
But
we
ought
to
lift
vp
our
wit
to
God
,
for
there
shold
we
finde
,
that
so
sone
as
he
setteth
vpon
vs
we
become
as
nothynge
.
Let
vs
then
learne
to
knowe
what
it
is
to
plonge
our selues
downe
to
the
bottome
in
one
minute
,
so
sone
as
God
maketh
vs
to
fele
his
wrath
:
Let
vs
also
learne
that
vntil
we
be
spoiled
of
all
confidence
in
our selues
,
we
can
not
be
set
in
the
array
of
right
humilitie
.
For
so
long
as
men
haue
any
opinion
of
themselues
,
&
think
that
they
can
do
this
or
that
,
it
is
certaine
that
they
robbe
god
of
that
which
belongeth
vnto
him
,
&
so
when
they
lift
vp
themselues
without
stay
to
rest
vpon
,
it
is
to
breake
theyr
own
neckes
.
This
it
is
then
that
we
haue
to
hold
in
memory
,
that
all
the
imagination
of
men
when
they
trust
in
their
own
strengthes
is
nothing
but
a
dreame
,
bicause
they
loke
not
vpon
God
,
&
do
not
there
stay
themselues
,
that
they
mighte
be
spoiled
of
all
vayne
ouerwening
of
them selues
.
Nowe
when
we
heare
speake
of
such
a
chattering
,
&
that
Ezechia
confesseth
that
he
could
not
bring
forth
one
word
,
but
that
he
stāmered
,
not
wottyng
what
to
say
:
let
vs
knowe
that
when
our
Lord
shal
presse
vs
in
such
sort
that
we
ar
not
able
to
frame
one
request
,
or
to
haue
one
formall
prayer
,
the
gate
yet
shall
not
be
locked
against
vs
,
but
that
we
maye
haue
accesse
vnto
him
:
Which
I
speak
bicause
this
tentation
is
very
dangerous
.
It
is
true
that
if
we
perceiue
not
in
oure selues
a
zele
to
pray
vnto
God
,
&
also
a
disposition
to
way
depely
the
promises
whiche
he
geueth
vs
,
to
take
boldnes
to
approche
vnto
him
,
that
ought
to
displease
vs
,
&
we
oughte
to
thinke
that
we
are
farre
from
him
on
our
behalfe
:
but
yet
we
must
ouercome
this
tentation
.
Then
when
a
man
shall
fele
himself
in
suche
troble
that
he
can
not
bring
forth
one
worde
to
pray
to
God
,
that
he
shal
be
there
throwen
down
&
that
he
shal
not
know
at
what
end
to
begin
,
yet
must
he
pray
how
so
euer
it
be
,
&
in
what
sort
:
at
the
least
,
let
vs
chatter
,
that
is
to
say
,
let
vs
cast
forth
grones
▪
&
sighes
▪
which
may
shew̄
some
excessiue
passion
,
as
if
we
wer
euen
there
vpon
the
rack
,
&
God
heareth
euen
those
groninges
:
as
also
we
se
that
s.
Paule
saith
,
that
the
holy
gost
moueth
vs
to
vnspekable
grones
,
such
as
can
not
be
expressed
.
Roma
.
8.
Therefore
if
one
would
make
an
arte
of
Rethorick
of
the
praiers
of
the
faithful
,
it
is
a
great
abuse
:
for
our
lord
humbleth
vs
to
this
end
,
that
we
shold
not
imagine
to
obteine
any
thing
at
his
hands
by
any
fair
tale
:
he
had
rather
that
we
were
so
confused
,
that
we
had
not
only
one
word
a
right
in
oure
praiers
,
but
that
nowe
we
shoulde
cast
out
puffynges
,
and
blowinges
,
and
anon
that
we
should
abide
styll
with
silence
:
alas
my
God
,
alas
what
shal
I
do
?
and
when
we
shall
mourne
so
,
that
we
should
be
so
wrapped
in
,
and
tangled
,
that
there
should
neither
be
begynnynge
nor
ending
.
Then
when
we
shal
be
brought
to
that
point
,
our
lord
knoweth
this
kind
of
language
,
although
we
vnderstande
it
not
,
and
although
our
perplexities
hinder
vs
,
that
we
can
not
bringe
forthe
one
perfect
sentence
,
so
that
men
also
vnderstande
not
what
we
would
say
:
yet
God
(
as
we
haue
said
before
)
wyll
heare
vs
well
ynoughe
.
Se
then
what
we
haue
to
learne
at
this
time
:
that
if
troubles
oppresse
vs
,
so
that
Sathan
by
meanes
therof
go
about
to
exclud
vs
that
we
shold
not
pray
to
God
,
but
that
we
should
be
as
it
were
afraied
of
hym
,
yet
let
vs
not
cease
to
present
vnto
god
these
gronings
,
although
they
be
confuse
.
Now
Ezech.
after
saith
:
That
he
made
rekening
vntill
euening
,
&
that
God
brake
all
his
bones
,
as
yf
he
were
in
the
throte
,
and
betwene
the
clawes
of
a
Lyon
.
In
saying
that
he
made
reckening
vntil
night
,
he
meaneth
that
he
cast
his
accompt
,
well
then
I
will
se
what
will
happen
betwene
this
and
nyght
:
but
(
saith
he
)
the
euill
encreased
:
for
I
knew
not
yet
sufficiently
the
terrible
&
dredfull
mighte
of
God
,
when
he
setteth
him selfe
agaynst
a
pore
creature
.
Now
then
we
haue
yet
to
lerne
,
that
by
the
word
of
God
,
we
haue
bene
taughte
what
is
his
force
,
and
that
we
haue
also
fealte
it
by
experience
,
althoughe
we
conceaue
thereof
but
a
portion
onely
.
For
God
shall
exalt
him selfe
in
suche
sorte
,
as
we
shall
perceiue
that
all
that
we
thoughte
of
hym
before
was
but
a
smal
shadow
.
So
then
let
vs
lerne
to
consider
what
is
the
power
of
God
,
&
therunto
to
applie
al
our
wit
&
studies
,
&
to
be
desirously
minded
to
walke
in
his
feare
,
&
to
dread
his
maiestye
,
knowing
that
he
doth
let
vs
fele
but
a
smal
tast
of
his
strength
.
For
if
he
would
lay
hard
to
our
charge
,
we
should
finde
that
whiche
we
before
thought
was
as
a
farre
of
,
&
as
it
were
in
a
dreame
.
This
was
it
that
the
good
kyng
Ezechias
ment
to
expresse
,
that
we
should
learne
by
his
example
not
to
recken
without
our
hoste
,
but
that
we
should
know
the
marueilous
are
the
iudgementes
of
God
,
&
the
corrections
which
he
sendeth
to
punish
the
sins
of
men
,
and
that
then
we
should
thinke
that
we
haue
not
yet
comprehended
all
,
for
our
capacitie
is
to
sclender
.
But
that
we
are
guided
vnto
it
a
farre
of
,
that
is
to
saye
,
that
if
so
be
,
that
when
God
doth
chastise
and
correct
vs
,
we
be
forthwith
taken
with
feare
,
&
thoughe
we
be
dull
witted
,
yet
he
maketh
vs
to
fele
what
and
how
mighty
is
his
maiestie
,
we
may
imagine
that
it
is
a
hundred
thousand
times
more
than
our
spirites
can
conceaue
,
and
that
therby
we
may
be
alway
so
muche
the
more
styrred
vp
to
feare
him
.
Now
as
to
the
similitud
of
the
Lyon
,
it
semeth
that
Ezechias
doth
here
a
wrong
to
God
,
for
this
is
not
to
speake
of
him
with
suche
reuerence
as
he
deserueth
to
compare
hym
to
a
cruell
beast
,
that
deuoureth
,
bruseth
,
destroieth
,
teareth
&
breaketh
al.
Esay
.
103.
And
we
know
that
the
scripture
preacheth
vnto
vs
of
God
,
cleane
contrary
thereunto
,
that
is
to
say
,
that
he
is
kind
,
pitiful
,
pacient
,
ful
of
mercy
,
ful
of
equitie
&
mildnes
:
briefly
that
he
beareth
such
loue
to
men
,
that
he
desireth
nothing
but
to
handle
them
deintely
as
his
owne
children
.
Seyng
them
it
is
so
that
God
declareth
himself
to
be
suche
a
one
,
it
semeth
that
Ezechias
speaketh
blasphemy
in
comparing
him
to
a
lion
:
But
the
good
kinge
meant
not
here
to
protest
against
God
:
but
onely
he
hath
declared
his
passions
,
&
he
did
it
not
to
preache
hys
own
praises
,
as
we
haue
already
sene
,
but
he
had
rather
to
receaue
this
shame
,
euen
to
the
ende
of
the
world
,
that
men
might
know
what
his
frailtie
was
,
&
that
we
should
haue
such
instruction
thereby
as
might
profit
vs
.
And
thus
Ezechias
hath
not
spared
himself
,
but
hath
set
him self
out
vnto
vs
for
an
example
that
we
might
se
how
he
was
taken
with
feare
&
therby
learne
our selues
to
feare
God
,
&
also
to
arme
vs
with
his
promises
when
we
shal
come
in
such
troubles
,
to
th
end
that
we
may
continew
to
cal
vpon
him
:
&
though
we
faile
in
al
this
,
&
become
altogether
confused
,
yet
let
vs
still
hold
this
point
to
offer
our selues
to
god
,
to
send
forth
vnto
him
our
sighes
&
groninges
.
And
this
is
it
that
we
haue
hereby
to
learne
.
Now
is
it
not
without
cause
that
Ezechias
compareth
God
to
a
lion
,
for
(
as
we
haue
sene
before
)
al
the
peines
that
we
shal
fele
in
our
bodies
,
&
al
the
greues
that
we
may
conceiue
are
nothing
in
comparison
of
this
conceuing
of
the
wrath
of
god
,
&
this
is
the
cause
that
we
say
that
the
spirituall
battailes
are
much
more
hard
than
al
other
tentations
that
we
can
haue
.
We
cal
spiritual
battails
,
when
god
compelleth
vs
to
cast
an
eye
vnto
our
sinnes
,
&
on
the
other
sid
so
awaketh
vs
that
he
maketh
vs
haue
in
mynd
what
his
wrath
is
,
&
to
conceue
that
he
is
our
iudg
,
&
that
we
be
summoned
to
appere
before
him
,
to
render
accompte
.
This
is
a
battel
which
we
cal
spiritual
,
which
is
much
more
heauy
,
&
much
more
terrible
than
all
the
sorrowes
,
anguishes
,
feares
,
torments
,
doubts
&
perplexities
that
we
may
haue
as
in
the
world
.
Nowe
when
we
shal
be
come
thus
farre
,
we
may
not
maruel
if
god
be
vnto
vs
as
a
lion
,
as
to
that
we
fele
of
him
,
for
thys
word
is
not
here
spoken
as
touchinge
the
nature
of
God
.
And
when
he
hath
thus
turmented
the
king
Ezechias
,
it
is
not
for
that
he
hath
forgotten
his
goodnes
&
mercy
,
which
on
th
othersid
he
sheweth
vnto
him
.
But
it
was
nedefull
that
Ezechias
should
first
know
himself
to
be
in
the
hands
of
God
,
as
betwene
the
pawes
,
&
in
the
throte
of
a
lion
,
&
so
must
it
be
that
we
come
to
the
same
point
as
I
haue
already
saide
,
for
otherwise
God
can
not
winne
vs
.
There
is
suche
an
arrogancye
in
vs
that
we
alwaye
think
our selues
to
be
strong
&
mightie
,
&
that
we
can
neuer
be
beaten
down
but
with
a
great
thonder
and
lightening
.
And
forasmuch
as
we
can
not
magnifie
the
power
of
God
as
it
ought
to
be
,
we
talk
of
it
,
&
we
think
somwhat
of
it
,
but
we
do
not
geue
vnto
it
an
infinite
greatnes
so
as
we
be
rauished
when
we
think
of
it
,
&
so
as
it
occupie
all
our
senses
in
such
sort
as
it
ought
.
It
behoueth
therfore
that
our
lord
do
(
as
a
man
wold
say
)
transfigure
him self
,
that
is
to
say
,
make
himself
terrible
more
than
all
the
lions
in
the
world
,
&
that
he
declare
himselfe
vnto
vs
with
such
a
power
that
we
be
vtterly
afraid
with
all
,
euen
as
if
we
espied
a
hundred
deathes
.
For
the
wrath
of
god
is
not
only
to
make
vs
die
:
but
we
se
the
gulfes
of
hell
open
when
god
sheweth
himself
as
our
iudge
.
It
is
therfore
no
maruel
if
we
be
then
so
astonished
,
as
if
a
lion
shoulde
teare
vs
in
peces
betwene
his
pawes
,
&
break
our
bones
with
histeth
,
&
if
we
conceiue
such
horror
when
god
is
against
vs
:
from
hence
then
procede
al
these
complaints
that
we
see
in
the
Psalmes
.
They
that
ar
not
exercised
in
these
batails
&
perplexities
,
think
that
Dauid
meant
to
make
his
trouble
greater
than
it
was
,
or
they
thinke
it
likely
that
he
was
very
delycate
?
but
when
we
come
to
the
profe
,
we
fele
that
there
is
not
one
word
to
much
for
the
stormes
that
the
faythfull
fele
when
God
searcheth
them
earnestly
and
to
the
quicke
,
surmount
al
that
may
be
expressed
with
mouth
.
Let
vs
not
thinke
then
that
this
similitude
that
is
here
put
forth
by
the
kyng
Ezechias
is
superfluous
,
for
we
shall
finde
the
maiestie
of
God
a
great
deale
more
dreadefull
then
all
the
woordes
here
conteined
can
expresse
,
when
it
shall
please
hym
to
call
vs
to
accompt
,
and
make
vs
fele
that
he
is
a
iudge
:
for
if
the
mountayns
tremble
before
him
and
melt
away
,
howe
may
we
that
are
nothynge
stande
before
hym
?
So
then
let
vs
note
wel
when
somtime
god
taketh
frum
vs
the
tast
of
his
goodnes
,
&
we
shall
thynk
our selues
to
be
cut
of
from
his
kyngdome
,
and
perceyue
nothing
but
our
sinnes
whiche
are
as
great
heapes
of
wood
to
kindle
the
fire
of
his
wrath
,
and
when
we
consider
only
that
forasmuche
as
he
is
aimyghty
,
it
must
nedes
bee
that
he
stryke
vs
with
lyghtning
&
ouerwhelme
vs
.
When
we
fele
these
thynges
we
must
nedes
be
altogether
oppressed
vntyll
he
releue
vs
.
And
in
dede
in
one
minute
of
tyme
we
shall
be
plunged
euen
to
the
depth
of
hell
,
were
it
not
that
he
helde
vs
fast
by
the
hand
,
and
that
we
were
after
a
secrete
maner
stayed
by
hym
,
although
we
see
not
howe
.
Loe
this
is
a
doctrine
whiche
ought
to
serue
vs
on
the
one
side
to
humble
vs
that
we
may
forget
all
the
strengthe
whiche
men
thynke
to
haue
in
them selues
,
and
reste
our selues
vpon
the
maiestie
of
God
,
and
that
we
bee
altogether
throwen
downe
vnder
that
maiestie
,
and
yet
neuerthelesse
that
we
may
knowe
the
ende
and
necessitie
that
we
haue
of
hym
to
vpholde
vs
,
euen
after
an
incomprehensible
maner
.
And
when
we
shall
thinke
that
he
hath
altogether
forsaken
and
forgotten
vs
,
let
vs
be
assured
that
yet
he
wyll
holde
vs
by
the
hande
,
we
shall
not
perceiue
it
,
but
yet
he
wyll
doe
it
,
and
we
can
neuer
get
out
of
suche
a
maze
vnlesse
by
his
infinite
mercye
he
drawe
vs
out
:
as
it
is
certaine
that
Ezechias
had
neuer
bene
releued
,
if
God
by
his
holy
spirit
had
not
susteined
hym
within
,
and
enlyghtened
hym
whyle
he
was
in
these
great
troubles
.
Now
after
he
hath
so
sayde
,
he
added
.
Lorde
,
the
payne
vexeth
me
sore
,
comfort
thou
me
.
But
what
shall
I
say
?
It
is
he
that
hath
done
it
euen
as
he
hath
sayde
it
.
Here
Ezechias
confesseth
in
summe
that
(
as
touching
him self
)
he
is
vanquished
,
and
that
there
is
no
remedy
without
God
helpe
,
and
set
hym selfe
as
pledge
.
The
word
that
he
vseth
signifieth
some
time
to
answer
for
,
which
men
terme
to
be
suretie
,
it
may
then
be
thus
expressed
.
Lord
be
thou
my
suretie
in
this
extremitie
,
for
I
can
no
more
.
Thou
seest
that
there
is
no
more
power
in
me
,
then
must
thou
aunswere
as
suertie
for
me
in
my
place
.
And
this
worde
also
is
often
among
the
complaintes
of
Iob.
But
it
signifieth
also
to
refreshe
,
and
all
come
to
one
point
,
to
wit
,
as
we
haue
touched
before
,
that
Ezechias
knew
that
he
had
no
strength
and
that
he
muste
nedes
perishe
as
touching
him selfe
:
as
if
a
man
should
declare
that
he
hath
nothing
to
satisfie
his
creditour
that
which
he
oweth
,
he
commeth
then
to
God
for
refuge
.
Nowe
haue
we
here
yet
an
other
good
admonition
whiche
is
that
we
can
not
call
vpon
god
as
we
ought
except
we
be
led
to
this
reason
to
make
our selues
as
nothing
.
For
while
men
kepe
I
wote
not
what
remnant
,
it
is
sure
that
they
shal
neuer
cal
vpon
God
but
by
halfes
.
We
must
then
be
so
brought
in
subiection
that
being
altogether
stripped
naked
of
our selues
,
our
folly
may
constrayne
vs
to
seke
in
God
that
whiche
wanteth
in
our selues
.
Loe
this
is
one
thing
to
be
noted
:
Yet
in
the
meane
time
we
are
aduertised
not
to
be
discouraged
when
God
shal
so
haue
spoyled
vs
that
we
shal
be
voide
of
all
strength
.
For
we
may
yet
moue
our
matter
vnto
hym
folowynge
the
steppes
of
Ezechias
.
Lord
I
can
no
more
,
so
I
beseche
thee
that
thou
wylt
ease
me
.
Loe
this
it
is
that
we
haue
to
learne
of
this
place
.
But
it
is
true
that
we
are
not
alway
pressed
as
Ezechias
was
,
but
howe
soeuer
it
be
,
though
the
constraint
be
not
so
violent
,
yet
ought
we
to
be
spoyled
and
voide
of
all
false
perswasion
of
our
owne
strength
that
God
may
be
glorified
as
he
is
worthy
.
And
in
the
meane
tyme
as
I
haue
sayde
,
let
vs
followe
with
our
prayers
and
requestes
vnto
God
,
though
we
be
so
vanquyshed
that
we
haue
not
one
whit
of
strengthe
in
vs
,
let
vs
neuertheles
haue
our
recourse
to
our
God
,
&
he
shall
geue
vs
that
whiche
we
want
,
for
asmuche
as
in
hym
lieth
all
the
fulnesse
of
good
thynges
.
Nowe
he
further
addeth
,
and
what
shall
I
saye
?
for
he
that
hath
spoken
hath
also
done
it
.
Here
some
thynke
that
Ezechias
woulde
nowe
reioyse
felyng
the
delyueraunce
whiche
God
had
sent
hym
that
he
breaketh
all
his
complayntes
whiche
he
vsed
,
and
that
now
he
hath
his
mouth
open
to
confesse
the
goodnesse
of
God
.
But
the
naturall
meanyng
of
the
text
beareth
it
not
.
Rather
Ezechias
breaketh
his
matter
to
shewe
the
anguishe
whiche
suffered
hym
not
to
continue
as
he
would
gladly
haue
done
.
And
we
see
manye
suche
examples
in
all
the
Psalmes
where
there
is
some
declaration
of
the
chastisementes
whiche
God
sent
eyther
to
Dauid
or
to
his
other
seruauntes
.
Then
when
God
hath
so
sharply
afflicted
his
people
,
ther
haue
bene
such
like
requestes
as
nowe
and
then
the
faythefull
enterlace
alwayes
,
I
wote
not
howe
,
as
if
they
were
vtterly
cast
awaye
.
So
doth
Ezechias
now
.
Psal.
39.
And
there
is
an
example
verye
lyke
in
the
nyne
and
thirtye
Psalme
,
whiche
we
haue
already
alledged
.
For
there
Dauid
also
acknowlegeth
that
he
had
to
do
with
God
.
It
was
then
muche
to
knowe
that
men
persecuted
hym
,
but
when
he
sawe
the
hand
of
God
to
be
against
hym
,
I
maye
not
(
sayd
he
)
come
to
plede
here
,
nor
to
pursue
actions
,
there
is
nothyng
better
for
me
than
vtterly
to
kepe
silence
and
take
the
condemnacion
vpon
me
.
And
in
Iob
we
see
many
suche
lyke
complayntes
.
Nowe
let
vs
come
to
the
meaning
of
Ezechias
.
What
shal
I
say
?
it
is
he
whiche
hath
sayd
and
he
also
hath
done
it
.
He
lamented
not
as
they
whiche
founde
no
hope
,
for
suche
people
wyll
crye
alas
,
but
all
their
sighes
vanishe
awaye
on
the
ayre
.
Contrariwyse
Ezechias
sheweth
vs
here
that
if
we
wyll
haue
God
to
heare
vs
,
we
must
open
all
our
passions
and
sorowes
before
hym
,
that
we
may
be
vnburthened
,
as
it
is
said
in
the
Psalme
.
Ezechias
hetherto
hath
folowed
this
order
,
that
is
that
he
hath
opened
al
his
perplexities
and
cares
whiche
he
endured
as
if
he
layde
them
abrode
rounde
about
God
.
But
now
he
reproueth
hym selfe
.
Alas
sayeth
he
:
what
shold
I
doe
?
for
it
is
God
hymselfe
whiche
hath
sayde
it
and
done
it
.
He
hath
sent
me
this
message
by
his
Prophet
,
that
there
was
no
hope
of
life
,
it
is
then
in
vaine
that
I
pray
vnto
hym
.
What
shall
I
auayle
them
in
all
my
prayers
?
,
what
shal
I
do
?
And
I
wote
not
whether
he
wil
haue
pitie
on
me
.
We
se
now
howe
Ezechias
outraged
against
him selfe
.
It
is
true
that
suche
disputacion
proceded
of
infidelitie
,
but
it
is
necessary
that
there
should
be
in
fidelitie
in
vs
to
the
ende
that
our
fayth
might
the
better
be
proued
.
Yet
this
is
not
ment
to
speake
properly
that
we
shoulde
be
infideles
,
when
we
are
so
tossed
with
vnquietnes
,
but
that
we
haue
a
feble
faith
&
that
our
Lorde
exercise
vs
in
suche
maner
that
we
in
the
meane
tyme
maye
knowe
what
we
are
,
and
that
without
him
we
should
be
a
hundred
thousand
times
vanquished
euery
houre
.
Lo
in
effect
what
Ezechias
ment
to
declare
here
.
What
shall
I
say
?
For
I
fele
not
that
the
prayer
and
entreating
whiche
I
can
make
,
doth
profit
me
,
and
why
?
God
afflicteth
me
and
I
fele
no
maner
of
ease
.
I
am
afrayd
to
present
my selfe
before
him
.
Yet
neuertheles
I
truste
that
my
request
shall
not
be
reiected
of
hym
,
although
that
I
knowe
for
a
truthe
that
when
he
speaketh
by
the
mouthe
of
his
Prophet
,
he
hathe
forthwith
stretched
out
his
hande
,
and
I
fele
by
profe
that
thys
message
is
not
as
a
threateninge
of
lyttle
chyldren
,
but
that
God
hath
published
and
proclaymed
warre
against
me
,
whiche
he
hath
done
as
it
were
with
fyre
and
bloud
,
and
it
appeareth
that
there
is
no
more
remedy
.
Nowe
haue
we
here
a
good
place
to
shewe
vs
that
we
ought
to
despise
Sathan
and
al
vnfaithfulnes
,
when
we
haue
to
doe
with
prayinge
to
God
,
so
that
when
we
shall
haue
a
hundreth
thousand
disputacions
,
yet
we
shall
not
let
to
conclude
,
so
it
is
that
I
shall
ouercome
all
maner
of
lettes
in
the
strengthe
of
my
God
,
and
I
will
seke
him
although
he
repulse
me
,
&
though
it
appeare
that
he
hath
an
hundred
armies
to
thruste
me
far
from
hym
,
yet
wyll
I
come
vnto
hym
.
Thus
haue
I
tolde
you
howe
we
ought
to
be
armed
when
we
are
to
praye
vnto
God
.
For
as
we
haue
nede
in
all
extremities
to
runne
vnto
our
God
,
so
must
we
knowe
that
Sathan
applieth
all
his
power
to
stoppe
vs
that
we
haue
no
accesse
vnto
God
.
And
there
is
none
of
the
faythfull
whiche
doeth
not
fele
this
more
than
he
would
desire
.
But
in
the
meane
tyme
let
vs
lerne
to
know
the
sicknes
,
that
in
nede
we
may
take
such
remedy
as
is
here
geuen
vs
of
God
.
When
then
the
deuill
shall
set
before
vs
:
What
shouldest
thou
doe
to
praye
to
God
?
And
what
thinkest
thou
that
in
so
greate
wretchednesse
as
thou
felest
in
thy selfe
,
he
wyll
ayde
thee
?
And
what
thinkest
thou
myserable
creature
?
to
whome
preparest
thou
to
go
?
Is
it
not
God
himselfe
that
doth
persecute
thee
?
But
let
vs
passe
forwarde
,
this
notwithstanding
,
and
force
our selues
to
breake
through
al
stayes
treadyng
vnder
foote
suche
wandryng
discourses
.
Moreouer
it
chaunceth
that
being
yet
in
some
rest
if
we
lift
vp
our
wit
to
God
,
by
and
by
this
commeth
in
our
fantasie
.
Alas
what
are
we
?
shal
we
dare
to
approche
vnto
God
?
Howe
ofte
haue
we
offended
him
?
And
hereupon
we
sometyme
conclude
to
holde
vs
there
still
.
But
yet
such
disputacions
are
very
ill
,
and
they
are
euen
so
many
blasphemies
,
if
God
would
lay
them
to
our
charge
,
as
when
we
make
question
or
doubte
whether
we
be
hearde
or
no
,
certayne
it
is
that
this
is
a
deadly
offence
,
and
if
God
dyd
not
vpholde
vs
in
our
feblenesse
,
we
coulde
not
but
bee
drowned
.
But
howesoeuer
it
be
,
after
we
haue
bene
condempned
,
after
we
haue
felte
that
our
spirite
is
wrapped
in
many
dispayres
,
and
that
we
are
in
a
maze
:
Yet
for
all
that
let
vs
take
good
courage
,
and
after
we
haue
sayde
,
alas
what
shall
I
doe
?
let
vs
breake
that
stroke
and
saye
:
I
muste
yet
pray
and
seke
for
my
God
.
And
why
?
for
he
hath
sayde
that
he
wyll
heare
them
that
seeke
vnto
hym
,
euen
from
the
depest
bottomes
.
Now
then
loe
,
this
is
the
fit
tyme
when
I
must
goe
to
him
.
This
it
is
that
we
haue
to
learne
of
this
doctrine
of
Ezechias
,
when
we
see
these
broken
vnprofit
tales
,
and
that
he
hath
chattred
,
and
we
see
hys
passions
so
excessiue
that
they
torment
hym
.
Let
vs
knowe
that
it
was
Gods
pleasure
to
shewe
here
a
mirrour
wherein
we
myght
beholde
our
owne
feblenesse
and
the
temtations
whereunto
we
are
subiect
,
that
we
shold
fight
against
them
,
and
styll
to
followe
on
tyll
we
fele
the
relefe
that
he
doth
promyse
vs
,
euen
as
we
shall
fele
in
dede
,
so
that
we
haue
a
true
continuaunce
and
faile
not
by
our
owne
slacknesse
and
slouthfulnesse
in
the
mydwaye
.
Nowe
let
vs
throwe
oure selues
downe
before
the
maiestie
of
our
good
God
,
acknoweledging
our
faultes
,
praying
hym
,
that
more
and
more
he
wyll
make
vs
to
fele
them
,
vntyll
suche
tyme
as
we
be
vtterly
spoyled
.
And
though
he
haue
alway
muche
to
reproue
in
vs
:
Yet
let
vs
neuer
cesse
to
hope
in
his
mercy
,
and
that
he
wyll
make
vs
so
to
taste
the
same
in
the
name
of
oure
Lorde
Iesus
Christe
,
that
it
may
geue
vs
a
true
patience
in
all
our
afflictions
,
and
that
we
maye
be
so
holden
in
his
obedience
that
we
desire
nothyng
but
to
offre
our selues
vnto
hym
and
by
hym
to
bee
throughly
sanctified
.
And
that
not
only
he
graunt
this
grace
vnto
vs
,
but
also
to
all
peoples
and
nations
.
☞
What
shall
I
saye
?
he
who
hath
sayde
it
hath
also
done
it
.
I
wyll
walke
leasurly
all
the
dayes
of
my
lyfe
in
the
bitternes
of
my
soule
.
Lorde
,
to
all
those
that
shall
lyue
hereafter
,
the
life
of
my
spirite
shall
he
notable
among
them
,
in
that
thou
hast
cast
me
in
a
slepe
,
and
hast
reuiued
me
.
Behold
in
my
prosperitie
the
bitternes
was
bytter
vnto
me
:
And
thou
hast
loued
my
soule
,
to
drawe
it
out
of
the
graue
,
because
thou
hast
cast
my
sinnes
behynd
thy
back
.
WE
haue
already
herebefore
declared
that
the
good
kyng
Ezechias
complayning
that
it
is
God
that
persecuteth
him
,
is
more
confused
for
that
,
than
if
he
had
all
the
men
in
the
worlde
his
ennemies
,
and
if
they
all
had
conspired
to
tormente
him
,
as
of
truthe
it
is
a
case
muche
harder
&
that
ought
to
amase
vs
more
without
comparison
if
God
lyft
vp
him selfe
against
vs
,
than
if
all
creatures
did
make
warre
vpon
vs
.
Behold
then
the
cause
why
Ezechias
standeth
confused
and
in
trouble
,
because
he
well
feleth
that
the
thinge
whiche
God
declared
vnto
him
by
his
Prophet
Esaye
,
is
nowe
fulfilled
in
hym
,
and
this
it
is
that
moste
toucheth
vs
to
the
quicke
when
we
make
comparison
,
betwene
the
worde
of
God
and
that
which
we
fele
of
his
iudgements
.
If
God
did
simply
but
strike
vs
,
we
might
wel
be
throwen
down
wythall
:
but
when
he
addeth
also
his
word
to
reproue
vs
,
to
make
vs
know
that
it
is
he
that
doth
chastise
vs
,
yea
and
that
for
our
sinnes
,
lo
this
is
a
cause
of
muche
greater
confusion
.
Expresly
then
Ezechias
saieth
:
Accordyng
as
he
hath
spoken
he
hath
also
done
it
,
and
therfore
he
doeth
thereupon
conclude
that
he
hath
nothing
to
replie
agaynst
it
.
For
if
we
had
to
do
with
men
,
we
might
well
make
our
complaintes
againste
them
,
but
when
we
are
to
accuse
God
,
the
case
must
passe
on
his
side
.
We
may
pleade
for
a
tyme
,
but
he
shall
alway
be
iustified
,
when
we
shal
be
condemned
.
Therfore
it
is
lost
tyme
to
thinke
to
amend
our
harme
when
we
shall
not
escape
condemnation
before
God
,
but
when
we
desire
to
stande
in
oure
owne
defence
,
and
vse
murmuryng
and
complaint
,
all
this
doth
nothing
but
enforce
our
euyl
,
euen
so
farre
as
to
drown
vs
altogether
.
And
therfore
let
vs
kepe
oure
mouthe
close
as
it
is
sayd
in
Iob
:
for
that
is
it
whiche
the
good
kyng
Ezechias
meant
in
this
place
.
Nowe
further
he
saieth
:
That
all
the
tyme
of
his
lyfe
he
wyll
walke
in
feare
,
&
go
on
easily
or
softly
as
a
man
whose
pride
is
abated
,
&
draweth
his
legges
after
him
.
Yea
in
the
bitternes
of
his
soule
.
Here
Ezechias
declareth
that
God
hathe
so
engraued
in
hym
the
felyng
of
this
correction
,
and
hath
so
printed
it
in
his
hert
,
that
the
remembrance
therof
shall
neuer
be
blotted
out
.
It
maye
manye
tymes
come
to
passe
(
and
we
finde
it
in
profe
ofter
than
we
nede
)
that
when
God
presseth
vs
,
we
be
altogether
astonished
,
&
then
we
grone
,
&
if
we
be
to
confesse
our
faultes
with
humilitie
,
it
is
maruell
to
here
vs
.
Brifly
we
be
not
niggardly
in
wordes
,
ether
to
shew
the
greatnes
of
our
grief
,
or
to
declare
our
faults
,
or
to
blesse
the
name
of
god
.
But
we
do
nothing
but
shake
our
eares
by
&
by
after
▪
&
by
the
next
morow
after
god
hath
geuen
vs
release
or
rest
,
we
think
no
more
of
it
.
Lo
in
what
sort
men
be
,
&
howe
they
seke
God
(
as
it
is
sayd
vnto
the
Prophet
)
while
he
doth
draw
them
vnto
him
by
force
,
then
they
cal
vpon
him
,
and
confesse
the
det
as
we
haue
said
,
but
so
soone
as
God
spareth
them
,
they
are
as
they
were
before
,
they
lift
vp
theyr
heades
like
stagges
,
they
do
nothinge
but
reioyse
,
where
before
they
were
so
striken
down
as
nothing
cold
be
more
,
their
face
was
all
amazed
with
feare
,
shortlye
,
there
was
euen
nowe
nothinge
but
sorrow
,
and
fourthwith
they
make
great
chere
,
they
retourne
to
theyr
delites
,
and
(
that
more
is
)
they
fare
as
if
they
meant
to
despise
God
openlye
.
We
se
then
this
inconstancie
,
this
chaunge
,
this
lightnes
in
maner
in
all
men
.
On
the
contrary
side
Ezechias
saith
here
that
it
is
not
only
for
the
tyme
present
that
he
knoweth
that
God
hath
chastised
him
,
but
for
so
long
as
he
shal
liue
in
this
world
he
shall
alwaye
haue
minde
of
the
correction
that
he
hathe
receaued
,
and
he
shall
goe
as
wyth
a
tremblynge
pace
,
for
the
worde
whiche
he
vseth
,
doeth
some
tyme
signifie
to
go
softely
,
and
sometyme
to
remoue
.
Nowe
in
effecte
,
he
meaneth
to
saye
that
he
shall
neuer
haue
stedfast
pace
,
but
he
shall
be
so
muche
enfebled
,
that
he
shall
be
as
a
man
drawen
out
of
the
ditch
,
or
as
he
that
hath
a
long
time
ben
sicke
▪
he
doeth
with
great
paine
drawe
his
legges
after
him
,
and
though
he
shewe
him selfe
abroade
in
the
stretes
yet
men
see
well
that
,
that
is
all
he
can
do
,
&
when
he
standeth
vp
he
semeth
styll
readie
to
rele
and
stagger
.
Nowe
see
we
in
a
summe
what
Ezechias
meant
to
say
.
Hereby
we
are
put
in
remembraunce
not
to
thinke
straunge
if
God
somtime
afflict
vs
more
rigorously
than
we
wold
.
For
we
haue
not
sufficiently
profited
by
his
roddes
vntyll
we
be
truely
humbled
for
all
oure
lyfe
after
.
Who
is
he
that
shall
find
thys
in
hym self
▪
Let
euery
one
nowe
looke
,
if
a
moneth
after
that
God
hath
shewed
him
mercy
he
hathe
reknowleged
his
faultes
and
tremble
therat
.
But
contrariwise
(
as
I
haue
already
saide
)
we
seeke
nothinge
but
to
blot
out
all
remembraunce
of
them
,
for
we
thinke
it
to
be
matter
that
moueth
melancholie
.
Sithe
then
we
so
easily
forget
the
roddes
of
God
,
let
vs
not
maruell
if
after
we
haue
bene
once
chastised
he
returne
againe
the
seconde
time
and
shew
him selfe
so
sharpe
that
we
shall
not
knowe
where
to
become
.
Wherfore
behold
what
we
haue
to
do●
that
is
,
that
during
the
corrections
,
and
when
we
be
in
trouble
we
beare
patiently
the
rigour
of
god
,
knowynge
that
it
is
not
without
cause
that
he
vseth
so
excedyng
great
sharpenes
against
vs
,
and
that
it
is
bicause
he
knoweth
we
haue
nede
of
it
:
take
this
for
one
note
.
And
also
for
another
note
,
that
we
endeuour
to
awake
,
bycause
of
the
great
slouthfulnesse
that
is
in
vs
,
for
we
are
so
sluggishe
and
so
coolde
,
that
it
is
a
pitie
to
see
.
Let
vs
then
durynge
the
tyme
of
oure
affliction
thyncke
vpon
all
oure
offences
,
that
we
may
haue
a
felynge
and
conceauynge
thereof
engraued
euen
in
the
bottome
of
our
herts
,
&
when
God
hath
deliuered
vs
,
Let
vs
styll
thinke
vpon
it
,
and
let
not
the
feling
of
our
euill
be
only
for
one
day
or
for
a
small
space
,
but
as
we
praye
God
to
supporte
vs
,
and
to
geue
vs
leisure
to
blesse
his
name
and
to
reioyse
in
him
,
let
vs
so
do
it
that
he
be
not
compelled
continually
to
stryke
vs
lyke
asses
,
seing
our
carelesnesse
and
the
slownesse
that
is
in
vs
.
Let
vs
preuente
the
roddes
of
God
vnlesse
we
wyl
haue
them
always
tyed
at
our
backes
.
And
nowe
lette
vs
note
that
Ezechias
trembled
in
suche
sorte
,
that
he
cessed
not
to
be
holden
vp
by
the
hande
of
God
,
and
to
seke
for
comforte
in
God
,
knowyng
well
that
he
was
mercifull
vnto
hym
.
But
these
two
thinges
agree
well
,
that
on
the
one
side
the
faithful
are
alwayes
in
care
fearing
to
stomble
the
seconde
and
thirde
tyme
when
they
haue
once
paste
a
deadlye
fall
.
And
yet
neuerthelesse
they
take
courage
and
trust
in
God
to
walke
frely
,
for
as
muche
as
they
knowe
that
he
wyll
neuer
fayle
them
.
Loe
this
it
is
that
we
haue
to
practise
,
on
the
one
side
to
thinke
vpon
our
sinnes
and
offences
,
and
to
be
moued
with
horrour
,
seing
that
we
haue
deserued
that
God
should
set
him selfe
against
vs
,
and
that
this
do
so
cut
vs
that
it
make
vs
to
walke
tremblyngly
,
&
as
scant
able
to
goe
.
Loe
howe
we
oughte
to
bee
throwen
downe
and
humbled
vnder
the
hande
of
God
.
For
there
is
no
question
hereof
beynge
to
wylde
,
but
rather
we
must
knowe
that
the
chiefe
vertue
of
the
faithfull
when
God
doth
affliet
and
punish
them
is
to
be
as
brought
to
naught
,
&
yet
alwaye
drawynge
our
legges
after
vs
to
goe
on
our
pace
sithe
it
pleaseth
God
to
shewe
vs
mercy
.
And
that
we
know
,
that
though
we
haue
offended
him
,
yet
he
will
alway
continue
his
goodnes
towarde
vs
,
he
wil
geue
vs
courage
,
and
that
therfore
on
the
other
side
we
become
fresh
agayne
.
Lo
this
is
the
summe
that
we
haue
here
to
learne
of
Ezechias
.
After
he
addeth
that
the
bitternes
became
to
him
bitter
in
his
prosperitie
.
Here
he
enforceth
the
euill
that
he
hath
●elt
,
because
he
was
sodenly
taken
with
it
,
when
he
thought
he
was
at
rest
&
free
from
affliction
.
As
on
the
other
side
we
see
that
the
thing
whiche
is
forseen
farre
of
,
may
be
more
patiently
suffred
.
For
what
is
the
cause
that
discourageth
vs
when
we
are
in
affliction
,
but
that
euery
one
during
his
prosperitie
maketh
him selfe
beleue
that
all
shal
go
wel
.
If
a
man
did
thinke
of
the
death
of
his
father
,
or
of
his
wife
,
or
of
his
children
,
if
he
did
think
that
his
own
life
were
subiect
to
calamities
,
it
is
certain
that
he
woulde
be
prepared
with
defense
against
all
temtations
,
so
as
he
wold
not
be
found
so
amased
when
thei
come
vpon
him
.
But
because
euery
man
deceiueth
him self
in
vaine
hope
,
that
is
it
that
troubleth
vs
out
of
measure
,
when
our
Lorde
sendeth
any
aduersitie
.
Nowe
Ezechias
confesseth
that
it
is
so
chaunced
vnto
him
,
and
for
this
cause
he
sayeth
that
hys
griefe
hath
bene
so
much
the
more
bitter
for
that
it
happened
vnto
him
in
his
prosperitie
.
For
we
haue
seene
here
before
,
howe
God
afflicted
hym
euen
to
the
extremitie
,
that
is
to
wete
,
when
he
was
spoyled
of
his
Realme
,
and
that
al
his
lande
was
wasted
by
his
ennemies
.
He
was
beseged
in
the
town
of
hierusalem
,
there
he
was
brought
vnder
,
there
they
mocked
hym
,
there
they
spake
of
hym
all
shame
and
reproche
that
was
possible
,
yea
,
euen
the
name
of
God
was
vilanouslye
blasphemed
.
Lo
thus
was
Ezechias
all
confused
.
Herevpon
God
deliuered
him
miraculously
,
euen
as
if
he
had
come
downe
from
heauen
to
succour
hym
.
He
seing
that
disconfiture
so
great
whiche
was
done
by
the
hande
of
the
aungel
,
reioysed
,
and
not
without
good
reason
,
for
God
gaue
him
cause
hauing
declared
suche
a
signe
of
fauour
toward
him
,
as
if
he
had
reformed
all
the
worlde
at
his
desyre
.
But
there
was
a
fault
,
whersoeuer
it
was
,
that
is
that
he
thinketh
no
more
of
his
affliction
passed
,
&
resteth
him
to
muche
,
that
is
to
say
,
he
becometh
careles
and
negligent
.
Lo
herfore
now
he
saith
that
his
sorowe
is
come
vpon
him
in
his
peace
and
in
his
prosperitie
.
Nowe
here
we
haue
a
very
profitable
warning
,
that
is
to
say
,
when
we
know
the
graces
of
God
,
we
must
so
reioyse
that
yet
we
for
get
not
the
tyme
passed
,
and
that
for
the
tyme
to
come
we
alwaye
haue
our
estate
before
our
eyes
,
that
is
to
say
,
that
with
the
turning
of
a
hand
our
lyfe
shal
be
turned
into
death
,
our
light
into
darkenesse
,
as
we
see
the
dyuerse
chaunges
in
thys
frayle
life
.
Briefly
let
vs
so
magnifie
the
goodnes
of
God
,
when
he
assureth
vs
that
he
wil
maintein
vs
in
peace
and
at
rest
,
that
in
the
meane
tyme
we
still
consider
what
our
frailtie
is
,
and
let
vs
not
be
daseled
when
God
shall
blesse
vs
and
sende
vs
all
after
our
desire
,
let
not
that
(
I
saye
)
make
vs
fal
to
muche
on
slepe
,
but
let
euery
man
make
him selfe
ready
when
it
shal
please
him
to
sende
vs
any
chaunge
to
receiue
alwayes
in
feare
,
in
humilitie
,
and
in
all
pacience
that
whiche
he
wyll
sende
vs
.
If
we
doe
so
,
we
shall
not
finde
the
hand
of
God
so
greuous
nor
so
heauy
vpon
vs
as
we
are
wont
to
do
.
But
when
we
ar
to
sound
on
slepe
,
although
we
knowe
the
grace
of
God
,
wherof
we
presently
reioyse
,
he
must
awake
vs
,
yea
and
pluck
vs
hard
by
the
eare
,
yea
and
laye
great
strypes
vpon
vs
.
Psalm.
30.
And
here
we
haue
one
example
in
the
kyng
Ezechias
,
as
we
haue
also
an
other
in
Dauid
.
For
in
the
.xxx.
Psalme
he
confesseth
that
he
was
so
dronke
that
felicitie
had
made
hym
to
forget
hys
estate
.
I
haue
sayde
in
myne
abundance
,
I
shall
no
more
be
shaken
.
And
how
so
?
Dauid
had
had
so
many
prickes
to
pricke
hym
forwarde
,
he
had
bene
exercised
so
many
wayes
to
haue
alwaies
in
mynde
what
the
life
of
man
was
,
and
he
did
profit
right
well
therin
,
for
he
had
bene
a
long
tyme
as
in
the
shadow
of
death
.
He
had
bene
persecuted
of
the
people
,
being
prysoner
among
his
ennemies
,
and
hauing
no
minute
of
rest
.
Then
when
God
had
set
hym
on
the
roiall
seate
,
he
concluded
that
he
shoulde
neuer
stomble
,
and
that
he
should
therein
remaine
peasable
.
If
Dauid
hauinge
the
spirit
of
God
in
suche
excellence
as
we
know
,
hauing
had
so
many
profes
that
he
was
altogether
rauished
vnto
God
,
yet
neuerthelesse
hath
so
forgot
him self
:
what
shal
become
of
vs
?
After
he
addeth
.
It
was
of
thy
free
goodnesse
that
I
was
vpholden
O
Lorde
,
thou
hast
establyshed
me
as
on
a
mountaine
,
but
thou
turnedst
thy
face
,
and
lo
I
was
troubled
.
Thus
sheweth
he
his
vnthankfulnes
in
that
.
For
although
he
had
not
altogether
forgot
the
blessing
which
he
had
receiued
of
the
hand
of
God
,
yet
is
it
so
that
he
did
not
thinke
vpon
this
,
god
hath
deliuered
me
once
that
I
shold
alway
haue
my
recourse
vnto
him
:
knowing
that
my
life
hangeth
as
by
a
thred
except
y●
stay
of
it
be
on
his
goodnesse
,
&
that
from
minute
to
minute
he
worketh
▪
confessing
that
by
and
by
I
should
peryshe
if
he
continued
not
still
to
ayde
me
.
Dauid
thought
not
vpon
this
▪
and
he
knewe
also
that
he
had
fayled
,
and
so
he
addeth
after
.
Lorde
thou
hast
hyd
thy
face
and
behold
I
was
troubled
.
So
is
it
of
Ezechias
,
he
was
in
peace
,
and
loe
sodeinly
God
wounded
hym
so
that
the
stripe
was
deadly
,
&
he
coulde
not
conceiue
any
thing
but
such
an
astonishment
as
if
God
had
striken
him
with
lightning
from
heauen
.
Therfore
of
necessitie
must
it
be
that
he
receiued
a
terrible
bitternesse
.
Nowe
let
vs
applie
this
doctrine
to
our
profit
,
and
let
vs
not
stay
till
God
make
vs
with
force
of
strypes
to
know
our
infirmitie
.
But
whyle
he
doth
yet
spare
vs
and
whyle
he
hathe
pitie
of
our
feblenesse
,
let
vs
not
cesse
to
thynke
of
hym
,
and
let
vs
feare
hym
,
keping
our selues
hid
as
it
were
vnder
his
wynges
,
knowynge
that
we
can
not
stand
one
minute
without
his
ayde
.
To
the
rest
,
if
sometime
we
be
ouertaken
,
let
vs
know
it
was
because
we
were
to
fast
a
slepe
.
He
addeth
a
lytle
after
that
God
hath
deliuered
his
soule
,
but
he
vseth
a
maner
of
spech
which
emporteth
more
.
He
sayth
thou
hast
loued
my
soule
,
or
thou
hast
had
thy
good
pleasure
in
it
to
plucke
it
back
from
the
graue
.
By
this
circumstance
he
magnifieth
the
goodnesse
of
God
so
much
the
more
for
that
he
is
come
to
seke
hym
euen
to
the
graue
.
For
if
God
doe
holde
vs
styll
in
our
estate
,
I
graunt
we
therby
knowe
that
we
are
beholding
to
him
,
but
therm
we
knowlege
it
but
very
coldly
.
But
if
he
deliuer
vs
from
death
,
then
we
better
perceiue
howe
good
he
is
,
for
that
in
suche
extremitie
he
as
it
were
cometh
downe
vnto
vs
.
For
it
semeth
vnto
vs
that
we
are
not
much
bound
vnto
God
,
if
he
preserue
vs
in
this
life
,
bicause
we
take
that
to
be
but
as
an
order
of
nature
.
True
it
is
that
the
more
he
spareth
vs
so
muche
the
more
we
ought
to
fele
his
fatherlye
goodnes
,
but
we
do
it
not
,
and
so
by
reason
of
our
dulnes
it
is
become
nedefull
that
God
work
of
another
fashion
.
Now
then
as
I
haue
already
sayde
,
if
that
God
plucke
vs
out
of
the
graue
,
and
that
we
haue
bene
as
forsaken
for
a
time
,
that
it
semed
we
were
cut
of
from
al
hope
,
that
euen
men
disdaigned
to
loke
vpon
vs
as
if
we
were
pore
rotten
carrions
,
if
in
this
case
God
haue
pitie
vpon
vs
,
in
this
he
sheweth
vs
so
much
greater
brightnesse
to
se
his
mercye
,
and
so
much
more
we
haue
occasion
to
acknowledge
what
and
howe
infinite
his
bountye
is
,
in
this
that
god
hath
so
plucked
vs
backe
from
the
death
.
Lo
,
this
it
is
that
Ezechias
meant
to
say
.
Lord
(
saith
he
)
thou
hast
loued
my
soule
:
And
how
so
?
was
there
any
thing
in
it
that
might
moue
God
to
loue
it
.
Alas
,
no
:
for
it
was
nothinge
but
shadow
,
a
dead
thing
.
I
was
(
saith
he
)
at
the
graue
,
and
then
thou
declaredst
thy
loue
towarde
me
.
when
then
we
shal
be
altogether
disfigured
,
&
that
God
neuertheles
wyll
vouchsafe
to
caste
eye
vpon
vs
,
and
to
haue
care
of
vs
,
in
this
we
ought
much
more
to
be
enflamed
to
blesse
his
name
,
and
to
geue
him
such
praise
as
doth
here
the
good
king
Ezechias
.
Behold
then
in
a
summe
what
we
haue
to
learne
of
this
place
:
that
is
,
for
asmuch
as
God
seeth
that
we
are
not
touched
enoughe
with
the
good
thinges
that
he
hathe
done
for
vs
,
nor
wyth
his
graces
,
and
that
it
is
nedefull
that
we
be
so
striken
downe
,
and
in
suche
extremitie
that
there
be
in
vs
no
more
hope
of
life
,
that
when
we
shal
be
as
forsaken
of
him
and
of
men
,
he
maye
then
take
vs
to
mercy
.
Thus
are
we
earnestly
touched
and
made
to
geue
him
thankes
,
knowyng
that
he
saw
nothing
in
vs
but
miseries
when
he
shewed
hys
mercy
vpon
vs
.
Now
he
saieth
also
on
the
other
side
:
Lorde
,
they
that
shall
lyue
after
,
shall
know
that
the
lyfe
of
my
spirite
hath
bene
prolonged
.
This
place
bicause
of
the
shortnes
therof
is
darke
,
for
it
is
not
a
sentence
layd
out
at
length
,
but
they
are
as
it
wer
broken
wordes
.
He
saieth
in
summe
:
Lorde
they
shall
liue
amonges
them
,
and
in
them
all
the
lyfe
of
my
spirite
,
thou
hast
cast
me
on
slepe
,
and
thou
hast
reuiued
me
.
Bicause
he
speaketh
not
here
of
the
yeres
in
the
beginning
of
the
verse
,
that
is
the
cause
of
the
shortnes
.
But
when
we
loke
nearer
,
we
shall
finde
that
Ezechias
meant
to
say
that
the
miracle
whiche
had
bene
done
vpon
his
persone
shuld
be
knowen
not
only
for
a
dai
,
but
also
after
his
decease
.
Some
men
do
expound
it
,
that
God
shall
also
prolonge
the
life
of
other
:
but
that
exposition
is
not
to
purpose
.
For
Ezechias
meant
to
saye
,
that
this
was
not
a
common
or
ordinary
benefit
,
but
rather
he
hath
felt
that
God
hath
wrought
wyth
him
after
an
extraordinary
fashion
.
Hereunto
tendeth
his
porpose
,
that
this
miracle
of
God
shal
neuer
be
put
vnder
fote
,
but
thoughe
he
be
dead
,
yet
we
shall
still
talk
of
it
.
Before
he
said
I
shal
remember
all
the
time
of
my
lyfe
howe
I
haue
bene
chastised
,
&
I
shall
fele
the
strokes
:
for
I
yet
go
staggering
with
all
.
Now
he
stretcheth
forther
&
largelier
that
which
he
saide
before
,
that
is
to
saye
,
that
not
onely
he
him self
shal
be
humbled
before
God
,
but
also
all
the
world
shall
haue
occasion
to
saye
:
Behold
here
an
act
worthy
of
perpetuall
memory
that
god
hath
done
for
a
man
.
For
we
ought
to
desire
that
all
the
good
thinges
that
God
bestoweth
vpon
vs
,
be
also
knowen
of
other
,
that
they
maye
take
ensample
therof
,
&
that
they
maye
serue
for
theyr
edification
.
And
we
se
when
Dauid
wold
be
heard
in
his
requestes
,
he
addeth
commonly
this
reason
▪
that
euery
man
shall
thinke
of
it
,
that
the
good
shal
be
edified
,
&
the
wicked
confounded
.
Lord
(
saith
he
)
when
men
shal
se
that
thou
so
assistest
thine
,
al
they
that
call
vpon
thee
shall
reioyce
,
&
shal
be
so
muche
more
confirmed
in
waitynge
for
the
like
:
&
also
the
wicked
shal
be
confounded
&
though
they
now
mock
at
the
trust
that
I
haue
in
thee
,
seyng
that
thou
hast
afflicted
me
,
if
they
knowe
that
I
haue
not
bene
disapointed
when
I
haue
had
my
recourse
vnto
thee
,
they
shal
be
abashed
.
Thus
much
then
saith
Ezechias
,
now
that
this
miracle
of
God
shall
profit
not
onely
him
but
also
other
,
as
a
thing
knowen
&
notorious
to
all
.
And
after
he
amplifieth
it
,
saying
that
it
shall
not
be
for
a
smal
time
,
but
also
after
his
decease
.
For
asmuch
as
his
lif
hath
ben
so
prolonged
,
it
shall
be
talked
of
for
euer
.
For
(
saieth
he
)
thou
hast
cast
me
on
slepe
.
This
worde
to
caste
on
slepe
emporteth
that
he
was
as
it
were
in
the
graue
,
&
after
was
reuiued
.
As
in
dede
this
miracle
is
euen
yet
at
this
day
celebrate
in
the
church
of
god
,
&
shal
be
to
th
end
of
the
world
.
So
then
we
se
that
it
hath
not
only
profited
one
person
alone
,
but
hath
bene
a
confirmation
generally
to
all
the
faithful
,
in
this
that
they
waite
for
God
,
to
haue
pitie
vpon
them
in
theyr
necessitie
to
succor
them
,
and
though
he
do
not
prolong
theyr
life
in
such
sort
yet
that
he
shall
kepe
them
to
the
ende
,
and
that
if
he
se
them
striken
downe
,
he
shall
lift
them
vp
againe
,
he
shall
geue
them
some
token
of
his
pitie
,
so
that
in
life
and
deth
they
shall
fele
him
alway
theyr
sauiour
,
and
shall
know
that
they
haue
not
bene
forsaken
nor
geuen
ouer
of
him
.
Loe
wherunto
this
song
is
profitable
,
&
to
what
intent
it
was
made
.
Nowe
ought
we
to
haue
suche
like
affection
,
as
Ezechias
had
,
to
endeuour
so
much
as
shall
lye
in
vs
that
the
graces
of
God
may
be
knowen
of
al
the
world
,
although
they
specially
perteine
to
vs
.
For
when
God
doeth
good
to
euery
one
of
vs
,
we
ought
not
onely
in
secrete
to
thank
him
,
feling
our selues
bound
vnto
him
,
but
to
endeuour
to
publish
the
same
,
that
other
may
be
confirmed
and
hope
in
God
,
seyng
such
a
profe
of
his
goodnes
to
them
that
call
vpon
him
:
and
that
praise
may
be
geuen
hym
in
common
as
S.
Paule
saith
,
when
the
faithful
shall
all
together
praise
God
,
that
he
hath
bene
deliuered
,
and
that
this
geuynge
of
thanckes
shall
geue
suche
a
sounde
,
that
this
shal
be
a
cause
why
God
shall
alwaye
deliuer
him
so
muche
the
more
that
praises
may
be
giuen
to
him
by
many
.
I
graunt
we
oft
do
publish
such
graces
of
God
as
we
haue
felt
,
but
many
do
it
by
ambition
and
hipocrisie
,
for
makynge
a
shewe
to
magnifie
the
name
of
God
,
they
draw
a
part
of
the
praise
to
them selues
.
Let
vs
beware
of
that
,
and
let
vs
haue
an
vpright
and
pure
affection
,
so
as
euery
one
may
learne
to
loke
vnto
God
,
and
to
haue
his
hope
wholy
staied
vpon
him
,
and
let
vs
haue
this
zele
and
this
feruent
desire
that
all
creatures
beare
vs
company
when
we
are
to
blesse
the
name
of
God
.
Moreouer
when
God
shall
as
it
were
haue
striken
vs
dead
,
and
reuiued
vs
by
his
grace
,
let
this
so
much
the
more
moue
vs
to
praise
him
.
Ther
is
not
so
smale
a
benefit
that
deserueth
not
thankes
,
and
when
we
shall
applie
all
oure
wittes
to
thanke
God
onely
for
this
that
he
nourisheth
vs
,
yet
can
we
not
aquite
our selues
of
the
hundreth
part
of
our
det
.
But
if
God
vse
a
more
excellent
maner
to
declare
his
fauour
toward
vs
,
and
that
the
good
thinges
which
he
doeth
for
vs
,
are
as
it
were
wonderfull
and
incomprehensible
of
men
,
our
bond
encreseth
so
much
the
more
,
and
we
haue
so
much
the
lesse
excuse
if
we
be
not
then
enflamed
to
praise
him
with
full
mouth
,
and
to
preache
euerye
where
the
goodnes
that
he
hathe
made
vs
to
feele
.
After
this
Ezechias
addeth
that
God
hathe
cast
his
sinnes
behynd
his
backe
.
Here
he
leadeth
vs
back
to
that
we
saw
before
,
that
is
,
that
al
that
he
endured
was
but
the
payment
that
was
due
vnto
him
for
his
faultes
.
And
that
nowe
this
that
god
hath
bene
mercifull
vnto
him
,
is
for
that
he
hathe
hidden
and
buried
his
offences
which
brought
all
the
euyll
vpon
him
.
This
sentence
is
worthye
to
be
well
noted
.
For
(
as
we
haue
before
declared
)
although
we
knowe
well
that
aduersities
happen
not
vnto
vs
by
chaunce
,
but
that
it
is
the
hande
of
God
that
stryketh
vs
,
yet
so
it
is
that
we
can
not
come
to
the
true
cause
as
we
ought
.
And
that
is
partly
bicause
euery
one
doeth
flatter
him selfe
in
his
owne
faultes
,
and
partly
also
bicause
we
entre
not
in
iudgement
or
examination
of
our
owne
life
to
knowe
whether
it
hathe
bene
well
ordred
:
for
wyllingly
we
are
very
lothe
to
be
disquieted
.
And
yet
must
we
come
vnto
it
,
for
that
is
the
true
signe
of
repentance
when
men
of
them selues
search
the
depth
of
their
sinnes
,
and
tarry
not
till
God
force
them
vnto
it
,
but
they
present
them selues
vnto
him
they
sommon
them selues
so
as
they
nede
neyther
sargeant
nor
officer
,
but
they
examine
themselues
and
say
:
Alas
,
how
haue
I
lyued
?
how
stande
I
with
God
?
When
men
of
their
own
mynde
enter
into
this
triall
,
in
this
thei
declare
that
God
hath
touched
them
by
his
holy
spirite
.
But
this
is
a
rare
thing
as
I
haue
sayde
,
on
the
one
syde
hipocrisie
stoppeth
vs
that
we
examine
not
our
owne
faultes
,
and
that
we
discouer
them
not
,
seking
always
to
flee
from
the
shame
and
to
hide
our
owne
euyl
:
yea
and
we
say
that
the
euill
is
wel
,
and
we
make
our selues
beleue
that
we
haue
not
offended
God
,
or
at
least
we
make
our
faultes
lesse
as
if
thei
wer
nothynge
,
and
as
if
we
neded
but
only
wype
our
mouthes
.
Loe
howe
we
are
caried
away
by
pride
and
ambition
that
is
roted
in
our
nature
when
we
come
not
rightly
to
God
in
knowledging
what
we
are
.
On
the
other
part
we
are
desirous
to
flee
from
sorowe
,
as
naturally
it
is
a
thyng
that
greueth
vs
.
Now
there
is
no
sorow
so
great
as
when
we
thinke
that
God
is
our
iudge
,
and
that
we
ar
euill
doers
before
hym
,
for
there
we
fele
that
whiche
before
hath
bene
sayde
,
that
he
breaketh
our
bones
as
a
Lyon
:
the
wrathe
of
God
is
so
terrible
a
thyng
that
it
is
no
maruell
though
we
flee
from
it
.
And
yet
is
this
a
faulte
,
for
we
oughte
not
to
make
our selues
lyke
to
them
that
are
so
blockish
that
they
wyll
in
no
case
thynke
vpon
that
which
they
haue
deserued
of
God
,
that
is
the
punishment
wherof
they
ar
worthy
.
For
this
cause
we
ought
so
muche
the
more
to
note
thys
doctrine
where
Ezechias
leadeth
vs
by
his
example
to
knowe
our
synnes
,
so
ofte
as
the
Lorde
doth
rygorouslye
handle
vs
,
that
we
may
not
only
knowe
that
it
is
his
hand
which
afflicted
vs
,
but
also
that
then
he
serueth
his
processe
vpon
vs
,
and
accuseth
vs
of
the
synnes
that
we
haue
committed
,
and
bicause
we
would
not
of
our
owne
mynde
come
to
haue
our
cause
tryed
before
hym
,
and
to
aske
hym
pardon
that
he
is
dryuen
to
drawe
vs
thereunto
by
force
.
This
is
the
firste
thynge
that
we
haue
to
learne
of
this
place
.
The
seconde
point
is
that
when
God
withdraweth
his
hande
which
he
had
heuyly
layde
vpon
vs
,
that
is
a
token
that
he
is
mercifull
vnto
vs
,
&
that
he
wyll
no
more
laye
our
synnes
vnto
our
charge
.
True
it
is
that
somtime
God
after
that
he
hath
afflicted
the
wicked
and
reproued
,
leaueth
them
there
and
they
waxe
lustier
than
they
were
before
as
I
haue
already
sayd
.
But
here
Ezechias
sheweth
how
we
ought
to
fele
the
goodnesse
of
God
when
he
sendeth
vs
any
release
,
when
he
releueth
vs
of
any
sicknesse
,
when
he
deliuereth
vs
from
any
daunger
,
when
he
comforteth
vs
in
pouertie
,
when
we
haue
bene
in
trouble
and
sorrowe
and
he
draweth
vs
out
.
If
then
we
be
sad
and
sorrowefull
,
it
is
not
enough
for
vs
to
fele
the
euyll
,
but
we
oughte
to
looke
vnto
the
principall
cause
&
to
come
to
the
originall
spring
therof
.
So
when
a
litle
babe
crieth
,
so
sone
as
the
teate
is
geuen
him
he
is
appeased
.
And
why
?
he
sucketh
&
is
content
,
for
he
hath
no
understanding
to
go
further
than
to
his
own
hunger
,
he
knoweth
not
whence
the
meat
cometh
,
he
hath
no
skil
to
thanke
her
that
gaue
him
his
substance
,
for
he
hath
neither
wit
nor
reson
But
whan
a
man
of
the
age
of
discretion
shall
see
his
father
angry
with
him
,
and
shall
here
him
say
to
hym
:
away
villein
,
get
the
out
of
my
house
:
it
is
certaine
that
this
sorrowe
more
perceth
hym
to
the
quicke
to
be
thus
cast
of
by
his
father
than
to
endure
hunger
or
thirste
,
&
all
the
pouerties
that
it
is
possible
to
thinke
on
.
But
if
the
father
afterwarde
doe
pardon
hym
at
the
request
of
his
frendes
,
or
for
that
he
seeth
his
sonne
to
be
sory
that
he
hath
offended
hym
,
&
sayth
vnto
hym
,
come
home
againe
and
dyne
with
me
,
if
that
childe
haue
any
reason
he
wyll
not
so
muche
esteme
his
dyner
as
that
he
is
returned
into
the
fauour
and
loue
of
his
father
,
so
as
he
had
rather
to
fast
and
to
abide
hunger
and
thirst
than
euer
to
geue
occasion
to
his
father
so
to
caste
hym
of
agayne
,
&
is
a
greate
deale
more
glad
that
his
father
hath
forgeuen
hym
than
of
eating
and
drinking
his
fill
.
Nowe
let
vs
applie
this
to
our
vse
.
The
moste
part
are
as
litle
chyldren
:
if
God
be
quickely
appeased
with
them
and
plucke
backe
his
hande
,
so
as
they
haue
no
more
outwarde
occasion
to
be
sorowefull
,
by
and
by
they
waxe
ioyfull
,
and
praysed
be
God
(
say
they
)
which
hath
holpen
me
out
of
this
sicknes
:
but
in
saying
praysed
be
God
they
thinke
not
vpon
hym
,
they
enter
not
into
examination
of
their
sinnes
,
thei
loke
not
vpon
the
cause
why
God
afflicted
them
,
and
so
sone
as
they
be
conforted
they
doe
not
acknowledge
that
it
is
because
God
loueth
them
and
is
fauourable
to
them
.
And
yet
thereunto
ought
all
their
ioy
to
be
applied
and
not
to
say
behold
my
myrth
is
returned
.
He
that
hath
bene
in
any
daunger
,
if
he
see
himself
deliuered
,
he
reioyseth
that
he
is
no
more
in
torment
as
he
was
,
but
in
the
meane
time
doth
he
loke
vpon
the
principall
benefit
and
soueraigne
felicitie
of
men
,
to
be
reconciled
vnto
God
?
No
,
that
cometh
not
in
his
mynde
.
So
muche
the
more
ought
we
to
take
holde
of
this
doctrine
,
where
Ezechias
sayth
not
only
,
I
am
nowe
vp
on
foote
agayne
,
and
it
hathe
pleased
God
to
releue
me
,
my
life
is
prolonged
,
as
he
hath
sayde
before
:
but
he
resteth
all
vpon
thys
:
God
hath
pardoned
me
my
faultes
,
he
hath
taken
me
to
mercie
,
he
layeth
not
to
my
charge
the
offences
that
I
haue
committed
,
he
hath
so
forgeuen
me
that
nowe
he
is
well
pleased
with
me
,
he
will
no
more
call
me
to
accompt
as
my
iudge
,
for
he
hath
forgotten
all
my
sinnes
and
hath
cast
them
behind
his
back
.
Loe
this
it
is
wherunto
Ezechias
leadeth
vs
by
his
example
.
So
,
as
oft
as
we
shal
be
afflicted
by
the
hand
of
God
,
let
vs
learne
to
entre
into
examination
of
our
owne
sinnes
:
and
when
we
praye
God
to
delyuer
vs
,
let
vs
not
set
the
cart
before
the
horse
,
but
let
vs
pray
him
to
take
vs
to
his
mercy
.
And
though
we
haue
deserued
a
thousande
moe
afflictions
than
he
maketh
vs
to
endure
,
let
vs
praye
that
yet
he
cesse
not
to
be
mercifull
vnto
vs
:
and
when
he
hath
set
vs
vp
againe
,
let
vs
geue
hym
prayses
not
only
for
the
good
that
he
hath
done
vs
touching
our
bodies
,
but
for
that
whiche
is
muche
more
to
bee
estemed
,
that
he
hath
forgotten
all
our
offences
&
so
is
agreed
agayne
with
vs
that
he
accepteth
vs
as
his
owne
chyldren
,
because
he
tourneth
his
face
from
our
sinnes
,
for
whyle
God
loketh
vpon
our
sinnes
he
can
not
loke
vpon
vs
but
with
indignation
,
and
he
doth
but
abhorre
vs
.
Then
that
God
may
loke
vpon
vs
with
a
mercifull
and
fauourable
face
,
it
must
firste
be
that
he
forget
our
sinnes
,
and
thinke
no
more
on
them
.
True
it
is
that
when
we
so
speake
,
it
is
after
the
maner
of
men
,
for
we
know
that
all
is
present
before
God
.
But
when
we
say
that
he
muste
forget
our
sinnes
and
loke
no
more
on
them
,
that
is
to
expresse
that
he
cal
vs
not
to
accompt
,
but
loue
vs
as
well
as
if
we
neuer
had
offended
him
.
Moreouer
by
this
fashion
of
spech
that
Ezechias
vseth
,
we
se
what
is
the
remission
of
our
sinnes
,
that
is
,
that
God
cast
them
behind
his
back
,
and
cast
them
there
in
suche
sorte
that
he
punishe
them
no
more
,
nor
aske
vengeaunce
on
them
.
And
this
is
worthy
to
be
noted
:
For
the
deuill
alwaye
trauaileth
to
darken
this
doctrine
bicause
it
is
the
principall
point
of
oure
saluation
,
and
as
it
is
shewed
vs
in
holy
scripture
,
there
is
no
other
righteousnes
nor
holynes
,
but
this
fre
forgeuenes
of
sinnes
.
Happie
is
the
man
(
saith
Dauid
)
whose
sinnes
are
pardoned
.
Saint
Paule
saieth
that
hereby
we
see
what
is
our
righteousnes
,
and
that
Dauid
hath
made
a
briefe
summe
therof
.
For
this
cause
the
deuill
hath
alwaye
trauailed
by
suttle
meanes
to
tourne
men
from
this
that
they
may
not
knowe
what
nede
they
haue
of
thys
forgeuenes
of
sinnes
,
as
in
the
Popes
church
we
partly
see
they
say
it
is
not
but
with
penance
and
confession
,
and
beside
that
,
that
we
muste
bringe
some
recompence
,
and
if
God
pardon
vs
the
fault
yet
that
he
reserueth
the
punishment
as
a
iudge
.
And
that
this
should
be
a
derogation
to
his
maiestie
,
if
we
should
say
that
he
wholly
and
fully
pardoneth
,
and
they
saye
that
he
muste
nedes
shewe
alwaye
some
rigor
with
his
mercy
,
&
that
otherwyse
it
were
to
spoyle
hym
of
his
nature
:
Loe
howe
the
Papistes
haue
treated
of
the
remission
of
sinnes
,
so
that
if
a
man
should
say
vnto
them
that
God
pardoneth
oure
sinnes
of
his
mere
goodnes
,
this
shold
be
to
them
as
a
blasphemi
,
for
(
say
they
)
we
must
make
satisfaction
.
And
what
is
that
?
works
aboue
measure
,
which
we
do
more
than
god
commandeth
vs
in
his
law
.
It
is
certain
that
these
are
detestable
sayings
.
But
howsoeuer
it
be
the
pore
world
hath
ben
so
made
dronk
with
such
sorceries
.
So
much
the
more
than
must
we
note
this
place
wher
it
is
said
that
God
in
receiuyng
vs
to
mercy
,
will
entre
no
more
into
accompt
with
vs
,
as
Ezechias
saith
here
.
Thou
haste
caste
my
sinnes
behinde
thy
backe
.
It
is
true
that
God
hath
neither
backe
nor
stomack
.
For
we
know
that
his
offence
is
infinite
&
spirituall
:
but
he
vseth
thys
similitude
to
signifie
that
he
pardoneth
our
sinnes
like
as
when
it
is
said
that
he
casteth
them
to
the
bottom
of
the
sea
,
that
is
as
much
as
if
he
would
haue
no
more
remembrance
of
them
nor
would
haue
them
more
spoken
or
made
mention
of
.
We
see
then
in
summe
when
God
receiueth
vs
in
such
sort
that
he
is
at
one
with
vs
,
that
it
is
not
onely
to
pardon
vs
the
fault
as
the
Papistes
haue
imagined
and
iugle
without
reason
,
but
it
is
to
th
ende
that
we
maye
fele
his
fauor
euerye
way
,
and
that
he
wyll
persecute
vs
no
more
.
And
in
stede
that
we
were
afflicted
of
his
hande
,
and
in
stede
of
that
he
gaue
vs
by
it
a
testimony
of
his
wrath
that
contrariwise
he
maketh
vs
to
know
that
he
taketh
vs
for
his
children
,
&
that
he
wil
vse
vs
gentlye
shewing
the
loue
that
he
beareth
vs
.
Lo
here
in
sumwhat
Ezechias
meant
to
say
,
vsing
this
maner
of
spech
that
god
had
cast
al
his
sinnes
behind
his
back
.
Now
true
it
is
that
many
tymes
though
God
doth
pardon
vs
our
faultes
yet
he
wyl
not
cesse
to
chastise
vs
,
as
it
happened
to
Dauid
:
but
that
shal
not
be
but
for
our
commoditie
and
profit
,
to
th
end
that
we
may
walke
so
muche
the
more
warely
in
tyme
to
come
.
I
sayde
euen
nowe
that
God
sendeth
his
punishement
in
suche
sorte
that
there
remaineth
alway
some
marke
to
put
vs
in
mynde
.
Then
God
wyll
surely
punyshe
vs
although
he
be
mercifull
vnto
vs
.
But
these
two
thynges
are
not
contrariant
,
that
is
,
to
cast
our
sinnes
behynd
his
back
,
and
to
receyue
vs
by
and
by
to
mercye
&
make
vs
prosper
by
his
blessynge
,
and
yet
in
the
meane
tyme
not
to
nourishe
vs
in
our
idlenesse
,
but
to
awake
vs
&
make
vs
fele
some
signe
of
his
wrath
to
preuent
vs
.
Yet
neuertheles
if
he
meane
to
declare
vnto
vs
fully
the
remission
of
our
synnes
,
he
will
geue
vs
oftentymes
outwarde
signes
,
that
is
to
saye
he
wyll
geue
vs
suche
a
tast
of
his
goodnesse
that
we
may
perceiue
assuredly
that
he
hathe
shewed
mercy
vnto
vs
,
and
that
it
is
impossible
that
he
shoulde
vse
vs
with
suche
gentlenesse
and
fauour
,
except
he
wold
examine
our
sinnes
no
more
,
and
that
he
fully
and
perfectly
acquiteth
vs
,
and
that
he
requireth
nothing
but
that
we
should
walke
with
him
as
being
made
at
one
and
truly
reconciled
vnto
his
maiestie
.
Loe
thus
God
declareth
vnto
vs
the
remission
of
our
sinnes
not
only
by
his
worde
or
inwardlye
by
his
holy
spirit
,
but
also
by
the
frutes
,
that
is
to
say
,
when
by
his
blessing
he
maketh
vs
to
prosper
,
and
when
he
handleth
vs
so
fauourably
that
we
are
compelled
to
confesse
in
our
own
conscience
that
he
vseth
a
fatherly
bountie
toward
vs
.
Then
when
we
shall
haue
these
signes
,
let
vs
conclude
boldly
that
God
hath
pardoned
our
sinnes
and
that
he
hath
cast
them
behinde
his
back
,
neuer
to
examine
or
thinke
of
them
any
more
.
So
then
so
ofte
as
we
shal
be
afflicted
of
the
hande
of
God
,
let
vs
remembre
that
he
hath
shewed
hym selfe
good
not
only
to
those
whome
he
hath
taken
out
of
this
world
wher
they
somtime
haue
endured
strong
&
greuous
afflictions
,
but
that
he
hath
also
pardoned
their
sinnes
,
and
let
vs
knowe
that
he
wyll
vse
the
same
goodnesse
toward
vs
.
And
in
doing
this
let
vs
learne
to
humble
our selues
hereafter
.
Moreouer
the
grace
of
God
shall
so
muche
the
more
brightlye
shyne
,
as
he
shall
not
onlye
handle
vs
with
all
sauour
touching
our
bodies
,
but
also
in
this
that
he
woulde
not
haue
respect
vnto
oure
sinnes
,
and
wyll
shewe
vs
that
although
we
did
prouoke
his
wrath
and
gaue
him
occasion
alwaye
to
forsake
vs
in
our
myseries
,
yet
he
wyl
not
handle
vs
with
rigour
but
that
he
wil
drawe
vs
vnto
hym
by
his
infinite
mercye
and
goodnesse
.
Now
let
vs
throwe
our selues
downe
before
the
maiestie
▪
of
our
good
God
,
acknowledging
our
faultes
,
beseching
him
that
more
and
more
he
will
make
vs
to
fele
them
,
and
that
it
may
be
to
humble
vs
in
suche
sorte
that
comming
vnto
hym
we
may
bryng
only
a
pure
and
simple
confession
of
our
sinnes
,
and
that
in
the
meane
tyme
he
geue
vs
suche
tast
of
his
goodnesse
that
we
maye
not
cesse
to
runne
vnto
hym
although
our
consciences
doe
reproue
and
condempne
vs
,
that
we
may
embrace
his
grace
whiche
he
hath
promysed
in
the
name
of
our
Lord
Iesus
Christe
,
and
as
oft
as
he
maketh
vs
to
fele
it
by
experience
that
we
may
learn
to
turne
it
to
our
profite
,
and
that
we
may
be
so
armed
againste
all
tentations
,
that
we
maye
neuer
sinke
downe
vnder
the
burden
,
how
heauy
or
troublesome
soener
it
be
.
And
that
he
wyll
not
only
graunt
vnto
vs
that
grace
,
but
also
to
all
peoples
.
&c.
THE
FOVRTH
SERmon
.
☞
For
the
graue
shall
not
singe
of
the
,
and
the
dead
shall
not
prayse
the
,
nether
shall
they
that
are
brought
down
into
the
pitte
waite
for
thy
truthe
.
The
lyuing
,
the
lyuing
shall
sing
of
the
,
as
I
do
this
day
:
the
father
shall
make
thy
truthe
knowen
to
his
children
.
The
Lorde
it
is
that
saueth
me
:
we
wyll
sing
a
song
in
the
temple
of
the
Lorde
all
the
dayes
of
our
lyfe
.
And
Esai
,
commaunded
,
that
one
shold
take
a
cluster
of
figges
,
and
make
a
plaister
of
them
to
lay
vpon
the
sore
,
and
he
shoulde
be
whole
.
Then
sayd
Ezechias
,
what
signe
shall
I
haue
that
I
shall
goe
vp
into
the
house
of
the
Lorde
?
IT
is
certaine
that
if
our
lyfe
were
ordered
as
it
ought
to
be
,
we
shoulde
alway
shoote
at
this
principall
marke
,
to
honour
God
so
longe
as
we
be
in
this
worlde
.
And
good
reason
it
is
that
we
applie
all
our
studie
therunto
seing
that
without
ende
and
cessing
we
proue
the
gracious
good
dedes
that
he
doth
vs
.
For
this
cause
nowe
Ezechias
after
that
he
hath
knowledged
that
god
prolonged
his
life
,
and
hath
geuen
him
a
profe
to
witnesse
his
singular
loue
toward
him
,
sayth
that
with
so
muche
more
courage
he
wil
magnifie
the
name
of
God
to
confesse
the
receit
of
so
great
a
benefit
.
And
expresly
he
sayth
that
this
shall
not
only
be
whyle
he
is
in
the
worlde
that
he
will
trauayle
to
haue
the
name
of
God
blessed
,
but
he
wil
endeuour
also
for
his
successours
that
it
may
for
euer
be
knowen
howe
God
hath
wrought
for
him
.
Finally
for
conclusion
he
saith
that
there
is
no
sauiour
but
God
:
and
if
men
rest
them selues
vpon
hym
their
saluation
shal
be
certain
and
infallible
.
But
it
may
seme
straunge
that
he
sayeth
that
the
death
nor
yet
the
graue
shall
not
be
to
prayse
god
,
for
it
semeth
that
he
accompted
vpon
and
knoweth
no
other
goodnesse
of
God
but
when
he
preserueth
men
in
this
frayle
life
.
In
dede
if
we
loke
not
but
here
belowe
,
our
faith
shal
be
but
weake
.
And
we
knowe
that
we
lyue
to
no
other
purpose
but
to
tast
in
part
the
goodnesse
of
God
,
to
the
ende
we
may
be
drawen
by
hier
and
altogether
rauished
to
the
heauenly
lyfe
.
It
semeth
then
that
Ezechias
is
to
muche
geuen
to
the
worlde
,
and
that
he
hath
no
conceiuing
of
the
spirituall
kyngdome
of
God
.
For
in
saying
that
the
graue
can
not
praise
God
,
nor
they
that
be
dead
,
it
semeth
that
he
hathe
no
other
regarde
but
to
this
present
lyfe
.
And
we
knowe
that
it
is
sayde
in
the
first
place
,
that
God
wil
be
glorified
as
wel
in
our
death
as
in
our
life
.
And
S.
Paul
for
the
same
cause
sayeth
,
that
he
careth
not
whether
he
lyue
or
die
,
so
the
glorye
of
God
might
be
alway
auaunced
.
There
appeareth
to
be
great
diuersitie
betwene
S.
Paul
and
Ezechias
,
for
the
one
fleeth
and
abhorreth
death
,
alleging
that
those
whiche
are
departed
shall
not
prayse
God
,
the
other
saith
it
is
to
me
al
one
whether
I
lyue
or
dye
,
for
God
shall
alwaye
be
glorified
in
me
.
If
we
beholde
the
estate
of
those
that
are
departed
in
that
,
that
they
are
drawen
oute
of
this
world
,
and
that
God
hath
taken
them
nerer
to
him
,
it
is
likely
that
they
shold
be
better
disposed
,
&
more
chearfull
to
blesse
his
name
.
Fourthly
we
be
here
heauely
loden
in
this
prison
of
oure
body
,
we
can
not
half
(
as
a
man
may
say
)
open
our
mouth
to
praise
God
,
we
goe
not
with
a
free
courage
nor
with
so
vehement
feruor
of
zele
,
as
were
requisite
:
now
the
dead
are
not
so
encombred
,
Cor.
5.
they
are
not
absent
from
God
as
we
are
(
as
S.
Paule
speaketh
in
the
seconde
to
the
Corinthians
)
they
may
then
so
muche
the
better
agree
with
the
angeles
of
paradise
in
this
melodie
.
And
we
knowe
what
is
said
of
the
angels
(
as
it
is
to
be
sene
in
the
vi
.
Cha.
of
Esay
)
that
without
ceasing
they
cry
,
blessed
be
the
Lorde
of
hostes
,
the
holy
,
the
holy
,
the
holy
.
Then
as
farre
as
we
may
iudge
,
those
whom
God
hathe
drawen
out
of
this
transitorye
life
,
ought
to
be
more
readye
to
prayse
hys
name
.
But
let
vs
firste
marke
that
Ezechias
here
had
respect
to
the
cause
why
God
placed
vs
in
thys
world
,
and
wherfore
he
kepeth
vs
therin
.
He
asketh
not
any
reward
of
vs
.
He
is
not
lyke
vnto
a
man
that
setteth
seruauntes
in
his
house
:
for
that
wer
to
emprow
his
lands
,
&
make
profite
therof
,
nether
is
he
like
vnto
a
great
prince
which
requireth
to
haue
manye
subiectes
,
for
that
he
is
to
be
maintened
and
succoured
by
them
when
he
hathe
nede
.
But
God
seketh
no
auauntage
by
vs
,
as
he
hathe
no
nede
:
Onely
he
will
that
we
do
homage
to
hym
for
all
the
benefites
that
he
geueth
vs
.
For
all
our
life
ought
to
be
applied
to
this
marke
,
(
as
euen
now
we
haue
touched
)
that
we
blesse
god
,
and
render
witnes
that
his
benefits
were
not
cast
away
vpon
vs
as
they
should
be
if
we
were
lyke
domme
men
.
Lo
this
it
is
that
we
haue
to
obserue
,
that
Ezechias
(
in
sayinge
that
the
lyuynge
shall
praise
God
)
meant
to
note
,
that
men
peruert
the
order
of
nature
when
they
awly
not
themselues
to
praise
God
,
and
that
theyr
vnthankfulnes
is
by
no
meanes
excusable
,
when
they
bury
the
graces
of
God
and
put
them
in
obliuion
.
Seyng
it
is
so
then
that
our
Lord
requireth
of
vs
nothyng
but
that
hys
name
be
glorified
in
the
world
,
it
is
not
to
be
merueyled
that
Ezechias
saieth
:
the
liuing
,
the
lyuing
shall
praise
God
.
We
must
also
note
what
difference
is
betwene
the
state
of
the
liuing
and
of
the
dead
.
Though
the
dead
praise
god
,
yet
we
can
not
iudge
nor
imagine
that
they
assemble
after
our
maner
to
shewe
an
agrement
of
theyr
fayth
.
Eche
one
of
them
can
right
well
praise
God
by
him selfe
,
&
yet
it
meaneth
not
that
they
ar
gathered
together
in
one
body
,
as
we
are
nowe
,
for
the
scripture
saieth
nothing
thereof
.
And
we
maye
not
forge
fantasies
of
oure
owne
braine
as
we
thinke
good
.
For
we
know
that
god
reserueth
this
perfection
to
the
latter
day
that
we
should
be
all
vnited
and
in
suche
sort
ioyned
vnto
our
God
that
his
glory
should
fullye
shine
in
vs
.
For
as
muche
then
as
they
whiche
are
departed
haue
not
suche
a
manner
of
exercysinge
them
selues
in
the
praysynge
of
God
as
we
,
therefore
it
is
said
that
,
that
is
a
thynge
properly
perteynyng
to
vs
that
be
lyuyng
.
But
there
is
yet
more
.
For
Ezechias
speaketh
not
here
simply
of
death
as
we
haue
touched
alreadye
,
but
he
setteth
oute
hys
death
to
be
suche
as
if
he
had
bene
cut
of
from
the
Churche
of
God
,
and
from
all
hope
of
saluation
,
when
this
iudgement
was
come
to
be
executed
,
or
as
if
he
had
bene
before
hys
Iudge
:
Then
Ezechias
prepared
not
him selfe
to
dye
,
as
by
nature
we
can
not
flee
thys
necessitie
:
but
he
had
thys
testymonye
of
Godes
wrath
,
wherewith
he
was
so
feared
as
if
all
were
lost
to
hym
.
Nowe
we
knowe
that
no
man
can
synge
the
prayses
of
God
excepte
he
haue
occasion
and
matter
.
For
whan
oure
Lorde
sheweth
vs
a
terrible
countenaunce
,
oure
mouthes
are
stopped
,
we
are
fylled
wyth
suche
anguisshe
,
that
it
is
impossible
for
vs
to
blesse
hym
.
Rather
contrariwise
there
shall
be
nothynge
but
gnashynge
of
teethe
,
when
the
wrath
of
God
shall
so
astonishe
vs
.
Loe
thus
stoode
Ezechias
.
On
the
other
syde
,
when
God
sheweth
hym selfe
mercyfull
towarde
vs
,
Psal.
51.
Psal.
40.
and
vttereth
some
signe
of
hys
fauor
toward
vs
,
he
openeth
oure
mouthes
,
as
it
is
sayde
in
the
li.
Psalme
.
Lorde
thou
haste
opened
my
mouth
:
therefore
wyll
I
synge
thy
songes
.
And
in
other
places
.
Lorde
thou
haste
put
a
newe
songe
in
my
mouthe
,
by
thys
the
Prophete
signyfieth
when
God
maketh
them
ioyfull
for
theyr
delyueraunce
frome
some
euyll
,
that
by
thys
meane
,
he
styreth
them
vp
to
synge
hys
songes
,
and
to
blesse
hys
name
,
and
to
be
myndefull
of
hys
benefytes
.
So
then
,
when
we
conceaue
nothynge
but
altogether
terrour
in
God
,
we
are
in
aswounde
,
and
then
the
gate
is
shutte
so
that
we
can
not
prayse
God
.
So
Ezechias
in
this
place
,
sayinge
that
the
dead
shall
not
praise
god
,
meaneth
not
generallye
all
those
that
departe
oute
of
this
transitorye
lyfe
,
but
those
whiche
are
as
it
were
cut
of
from
God
,
and
are
confounded
with
his
wrath
,
who
also
tast
not
his
goodnes
any
maner
of
way
,
&
are
made
naked
and
estranged
from
all
hope
of
healthe
.
It
is
then
impossible
that
such
should
praise
God
.
There
is
yet
another
point
to
note
.
For
when
the
faithfull
are
holden
downe
&
oppressed
wyth
any
distresse
,
they
se
nothing
but
theyr
own
grief
,
and
euery
man
hath
experience
of
this
in
him selfe
to
much
.
When
any
euyll
hath
cast
vs
downe
altogether
,
we
can
not
applie
oure selues
to
anye
other
thing
,
for
we
are
there
holden
fast
as
in
a
streight
prison
.
So
was
Ezechias
,
as
also
it
is
said
in
the
lxxxviii
.
Psalme
.
That
the
state
of
those
that
are
dead
,
is
a
land
of
forgetfulnes
:
men
knowe
not
there
what
God
is
.
This
semeth
to
be
a
blasphemie
.
But
these
maners
of
spech
procede
of
the
vnskilfulnes
and
weakenes
of
men
,
that
is
bicause
they
can
not
withdraw
them selues
to
iudge
with
a
setled
sence
,
&
to
haue
a
well
framed
and
ordered
knowledge
.
But
the
trouble
so
vexeth
&
carieth
them
awaye
that
they
speake
as
at
randon
&
confusely
.
Behold
,
Iob
saieth
that
men
beyng
taken
out
of
this
world
haue
no
more
carefulnesse
,
but
euery
one
is
at
rest
,
Iob.
3.
as
if
there
were
a
confuse
mixture
,
that
the
master
&
the
verlet
were
all
one
,
and
that
the
tyrant
shoulde
cause
no
more
terror
.
He
speaketh
of
the
state
of
those
that
are
departed
,
as
if
death
should
destroy
all
thinges
.
Yet
he
had
not
such
opinion
,
but
it
was
bicause
that
his
sorow
suffred
him
not
to
speak
as
a
man
at
rest
.
For
he
was
tossed
with
such
vnquietnes
that
his
words
wandred
.
So
may
we
think
of
Ezechias
.
He
speaketh
not
of
the
estate
&
condition
of
those
that
are
departed
as
the
scripture
teacheth
vs
,
and
why
?
his
heauines
,
&
the
horrour
whiche
he
had
conceiued
bare
rule
ouer
him
in
suche
sorte
that
he
wiste
not
where
he
was
:
it
is
true
that
this
is
not
for
excuse
.
And
thus
therfore
oure
Lorde
geueth
vs
mirours
of
our
frailenes
when
we
see
that
the
moste
holy
,
&
most
perfect
speak
so
.
Yet
in
the
meane
time
God
supported
Ezechias
,
because
the
principall
thing
remained
with
him
styll
,
as
we
haue
already
sene
,
that
he
tended
to
this
mark
to
glorifie
the
name
of
God
,
for
he
had
rather
die
a
hundred
tymes
than
to
be
one
minute
in
this
world
prophaninge
by
vnthankfulnes
the
benefites
that
God
hath
done
for
him
.
Lo
than
Ezechias
kepeth
this
rule
that
men
ought
not
to
desire
to
liue
one
daye
but
to
that
end
that
God
might
be
glorified
in
it
.
But
in
the
meane
time
this
that
he
was
tossed
with
so
great
troubles
that
he
could
not
orderly
speake
as
he
ought
,
proceded
of
his
weakenes
,
whiche
God
holdeth
for
excused
and
supporteth
.
For
it
is
not
a
disobedience
,
though
we
haue
many
ranging
wordes
in
our
prayer
.
It
is
true
that
we
oughte
alway
to
frame
our selfes
to
his
rule
,
which
is
geuen
vs
,
to
th
end
that
euery
man
pray
to
God
,
not
at
aduenture
,
and
after
his
own
fansie
.
But
how
soeuer
it
be
,
we
shall
haue
measurable
sorowes
,
&
complaintes
in
vs
,
and
it
behoueth
that
god
haue
pitie
of
vs
in
this
behalfe
.
Loe
in
a
summe
what
we
haue
to
learne
,
that
aboue
all
,
while
we
lyue
,
we
alway
tend
to
this
ende
that
God
be
honored
.
For
therfore
it
is
he
that
hath
set
vs
in
this
worlde
,
to
that
end
it
is
that
he
hath
chosen
vs
to
be
of
his
flok
,
to
wete
,
that
we
might
be
assembled
to
singe
his
prayses
with
one
accorde
.
And
we
see
this
yet
better
in
the
115.
Psalme
,
where
is
a
lyke
sentence
.
And
it
is
not
one
man
that
speaketh
,
but
the
whole
body
of
the
Churche
of
the
faithfull
,
which
say
that
one
can
not
prayse
God
in
death
,
but
we
that
lyue
(
say
they
)
vnto
the
ende
shall
confesse
that
god
hathe
preserued
vs
.
There
it
is
signified
vnto
vs
that
God
wil
alway
kepe
his
church
,
and
that
he
will
haue
some
people
remaining
vnto
the
ende
of
the
worlde
.
Why
?
bicause
he
wyll
be
knowen
the
father
and
sauiour
among
men
.
And
although
it
be
not
of
the
greater
multitud
,
yet
wil
he
haue
some
company
that
shal
praise
him
.
So
then
let
vs
learn
to
exercise
our
selues
in
blessynge
the
name
of
God
while
he
kepeth
vs
here
below
,
and
while
we
be
nourished
by
his
liberalytie
,
and
while
(
whiche
more
is
)
he
calleth
vs
vnto
him
to
tend
alway
to
the
hope
of
the
eternall
heritage
.
Sithe
then
it
is
so
,
let
vs
applie
all
our
study
therunto
,
yea
all
the
daies
of
oure
lyfe
.
If
we
do
otherwise
,
it
wer
better
for
vs
that
our
mothers
had
bene
deliuered
of
vs
before
our
time
,
or
that
the
earth
had
gaped
to
swallow
vs
vp
,
than
to
be
here
gluttons
,
as
brute
beastes
,
and
to
continue
vnthankfull
for
so
manye
benefites
as
God
hath
geuen
vs
,
and
that
his
praise
shoulde
be
buried
by
vs
.
Take
this
for
a
note
.
The
residue
:
Let
vs
alwaye
be
ready
folowyng
the
example
of
S.
Paule
,
to
glorifie
God
,
be
it
by
life
,
be
it
by
death
.
If
at
any
tyme
we
be
in
trouble
as
the
good
kynge
Ezechias
was
,
let
vs
know
that
all
our
sorowes
,
complaintes
and
groninges
,
oughte
to
be
suspicious
vnto
vs
,
bycause
we
can
not
kepe
measure
by
reason
of
the
frailtie
that
is
in
vs
.
So
that
this
which
is
sayd
here
.
The
dead
shall
not
prayse
God
,
may
not
be
drawen
of
vs
●or
a
consequent
profe
,
to
pleade
wyth
God
when
it
shall
please
him
to
call
vs
vnto
him
.
Let
vs
not
make
this
excuse
vnder
pretext
of
Ezechias
,
or
Dauid
who
spake
so
in
the
vi
.
Psalme
,
or
of
all
the
people
as
we
shall
aledge
.
For
there
was
excesse
,
bycause
as
well
Dauid
as
Ezechias
,
and
generally
al
the
Churche
then
when
a
horrible
dissipation
was
neare
tempted
as
if
god
wold
reiect
them
,
and
vtterly
disclaime
in
them
,
and
woulde
haue
no
more
to
do
with
them
.
As
they
then
were
pulled
backe
from
God
,
so
were
they
abasshed
.
And
no
maruell
.
Let
vs
not
therfore
make
therof
a
rule
,
as
if
we
might
do
the
like
:
but
let
it
serue
to
make
vs
knowe
our
own
weakenes
.
Moreouer
although
God
do
support
vs
,
yet
let
vs
not
please
our selues
in
suche
a
vyce
.
Loe
this
it
is
that
we
haue
to
learne
.
Nowe
we
are
taughte
for
as
muche
as
God
hath
made
vs
to
fele
his
graces
,
to
haue
our
herts
set
at
large
,
and
our
mouthes
opened
to
blesse
hys
name
.
And
on
the
other
side
that
we
can
not
pronounce
one
worde
to
his
prayse
,
whiche
procedeth
from
a
good
hartie
affection
,
except
we
be
throughly
perswaded
in
this
,
that
God
is
mercyfull
vnto
vs
,
&
that
we
vse
to
our
profit
the
benefits
which
we
receaue
of
his
hande
.
As
touchinge
the
firste
pointe
,
let
euerye
one
learne
to
styrre
vp
him selfe
accordynge
to
that
whiche
he
receyueth
of
the
graces
of
God
,
for
the
number
is
infinite
.
There
is
none
of
vs
when
he
shall
duely
consider
him selfe
,
but
ought
to
be
rauished
as
it
is
saide
in
the
xl
.
Psalme
,
that
if
we
wyll
number
the
testimonies
that
God
hathe
geuen
vs
of
the
fatherlye
care
which
he
hath
for
vs
,
and
of
his
mercye
,
they
are
mo
than
the
heares
of
our
head
,
and
we
shal
be
therat
as
it
were
astonyshed
.
But
accordynge
as
God
setteth
fourth
the
richesse
of
his
goodnes
toward
euery
one
of
vs
,
let
vs
be
so
muche
the
more
moued
to
blesse
his
name
,
&
let
euery
one
experuse
and
pricke
him selfe
forward
vnto
that
.
Lo
this
is
in
summe
that
whiche
we
haue
to
marke
vpon
this
place
.
Now
on
the
other
side
,
let
vs
confesse
that
our
lyfe
is
cursed
if
we
gluttonously
deuoure
the
good
thinges
that
God
geueth
vs
and
do
not
therin
behold
his
goodnes
.
For
we
vnchristianly
abuse
all
that
which
was
apointed
for
our
vse
and
saluation
vnlesse
we
be
brought
to
this
point
that
God
sheweth
him selfe
a
very
father
vnto
vs
,
and
that
by
all
meanes
of
gentlenesse
he
draweth
vs
vnto
him
,
that
we
should
not
doubt
that
he
taketh
vs
for
his
children
.
And
in
this
also
we
see
how
miserable
is
the
state
of
Papistes
,
for
they
will
not
assure
them selues
of
the
goodnes
of
God
,
but
saye
that
alwaies
we
must
be
in
doubt
of
it
.
And
so
all
theyr
prayeng
and
thankesgeuyng
to
God
,
is
nothing
but
Hipocrisie
and
faining
.
For
we
can
not
call
vpon
the
name
of
God
but
with
affiaunce
,
we
can
not
praise
his
name
except
we
know
that
he
is
fauourable
vnto
vs
.
Then
they
are
altogether
excluded
.
Let
vs
learn
then
that
we
can
neuer
offer
to
God
a
sacrifice
of
thankesgeuing
which
he
estemeth
and
setteth
by
,
and
that
we
can
neuer
attein
to
the
right
scope
of
oure
life
,
vnlesse
we
be
fullye
perswaded
of
his
goodnes
.
And
so
as
ofte
as
we
thinke
vpon
all
the
graces
and
benefites
of
God
:
let
this
come
into
our
minde
,
that
God
doth
confirme
and
ratifie
vnto
vs
his
adopsion
to
the
ende
that
we
maye
not
doubte
that
he
compteth
vs
as
his
children
,
and
that
we
freely
call
vpon
him
as
our
father
:
Lo
in
a
summe
what
we
haue
to
learn
of
this
place
.
Nowe
we
must
also
note
this
which
Ezechias
saieth
.
The
lyuing
,
the
lyuing
shal
prayse
the
?
Yea
the
father
shall
declare
to
his
children
thy
vertue
.
He
had
said
before
that
the
dead
shal
not
wait
any
more
for
the
truth
of
God
,
that
is
to
say
,
they
shall
haue
no
hope
.
And
in
this
we
see
that
which
I
haue
touched
,
that
Ezechias
speaketh
not
indifferently
of
all
these
whom
God
hath
taken
out
of
this
world
.
For
it
is
certeine
that
the
faithfull
do
waite
vpon
the
truth
of
God
.
When
Iacob
yeldyng
vp
his
spirite
,
saide
:
I
wyll
waite
for
the
saluation
of
the
Lorde
.
He
saide
not
that
for
one
minute
,
but
he
declared
and
protested
that
he
had
this
assurance
imprinted
in
his
hert
,
which
shold
neuer
be
pulled
out
,
so
that
though
he
passed
through
a
hundred
deathes
yet
alway
this
treasure
should
remayne
with
him
.
Nowe
then
the
saintes
and
faythful
although
God
called
them
out
of
the
world
ceased
not
alway
to
nourishe
the
hope
of
the
resurrection
▪
and
of
this
felicitie
which
is
promised
them
.
But
Ezechias
speaketh
of
the
departed
,
whiche
are
as
it
were
banished
and
estraunged
altogether
from
the
kyngdome
of
God
whome
also
he
forsaketh
.
Now
,
he
was
euen
in
the
same
estate
in
his
own
conceit
vntil
god
conforted
him
by
his
prophet
.
For
the
messag
which
was
sent
to
him
,
was
to
shew
that
God
was
his
enemy
,
and
that
he
came
as
his
aduersary
with
armed
hande
against
him
.
Than
was
Ezechias
driuen
to
remayne
confounded
.
Then
it
is
not
without
a
cause
that
he
saide
,
that
those
which
are
departed
,
waite
not
for
the
truth
of
God
,
that
is
to
say
,
that
they
ar
altogether
shut
out
from
the
promisses
,
so
as
they
are
no
more
of
the
number
of
his
children
.
But
nowe
he
saieth
that
the
lyuinge
whiche
tast
the
goodnes
of
God
,
shall
cause
theyr
children
to
knowledge
hys
truth
.
Nowe
here
we
se
again
how
God
shal
be
duely
praised
and
honored
among
vs
,
that
is
,
when
a
man
shall
knowe
that
he
is
faithfull
to
all
his
owne
,
that
he
neuer
forsaketh
them
,
but
that
his
helpe
is
ready
for
them
in
their
necessitie
,
and
that
they
shall
neuer
be
disapointed
which
leane
vnto
him
.
Lo
this
is
the
true
substaunce
of
Gods
praise
.
So
in
a
summe
we
se
that
it
is
nothing
but
falshede
and
lies
when
men
shal
pray
vnto
God
,
and
shall
make
as
thoughe
they
gaue
thankes
vnto
him
,
&
in
the
meane
time
they
are
not
instructed
of
the
loue
that
God
beareth
them
nor
certified
of
theyr
saluation
,
and
shall
knowe
of
no
promise
.
Then
when
that
wanteth
,
it
is
certaine
that
all
theyr
prayses
of
God
,
whiche
maye
be
sounded
in
the
mouthes
of
men
,
are
but
wind●
▪
and
smoke
.
Wyll
we
then
prayse
God
as
it
apperteyneth
,
in
suche
maner
as
he
alloweth
the
sacrifices
whiche
we
shall
offer
vnto
hym
of
praise
,
and
thankes
geuinge
?
Let
vs
profit
in
his
word
,
lette
vs
knowe
what
it
is
,
to
truste
in
hym
,
which
we
canne
not
doe
tyll
he
declared
hys
good
wyll
towarde
vs
,
and
haue
certyfyed
vs
that
he
hathe
receaued
vs
,
that
we
may
frely
come
vnto
hym
,
and
that
we
shal
neuer
be
forsaken
,
so
we
fle
vnto
him
.
If
we
haue
not
suche
an
instruction
,
we
can
neuer
pronounce
one
worde
of
Goddes
prayses
as
we
oughte
.
Loe
hereunto
it
is
to
be
applyed
▪
that
Ezechias
sayeth
here
,
that
the
father
shall
make
knowen
vnto
hys
chyldren
the
treweth
of
God
.
Moreouer
,
where
as
he
sayeth
,
that
the
dead
can
not
wayte
for
it
,
nor
leane
vnto
it
.
Lette
vs
knowe
,
that
for
as
muche
as
God
declareth
hymselfe
mercyfull
and
lyberall
vnto
vs
,
that
is
alwaye
the
more
to
confyrme
oure
hoope
:
That
we
shoulde
take
so
muche
the
more
courage
to
runne
vnto
hym
,
and
not
to
doubte
that
he
hathe
hys
hande
alwaye
readye
to
helpe
vs
at
neade
.
Howe
then
shall
we
vse
the
graces
of
God
as
we
oughte
?
When
we
shall
be
alwaye
confyrmed
more
and
more
in
the
saythe
,
when
we
canne
dyspyse
all
temptations
,
when
we
canne
resolue
oure selues
,
that
in
callynge
vpon
God
,
we
oughte
in
no
wyse
to
feare
the
losse
of
oure
laboure
,
for
as
muche
as
oure
hope
shall
neuer
be
confounded
.
When
then
we
shall
be
well
satisfyed
in
thys
●o
as
we
maye
fyghte
agaynste
Sathan
,
to
beate
backe
all
temptations
,
beholde
howe
we
maye
wyselye
applye
the
benefytes
of
God
to
oure
own
vse
,
and
howe
wee
maye
take
profyte
of
theym
:
Loe
in
a
summe
what
wee
haue
beare
to
learne
.
Moreouer
,
when
he
speaketh
howe
fathers
ought
to
behaue
them selues
towarde
theyr
chyldren
we
haue
to
gather
in
generall
(
as
hath
bene
said
here
before
)
that
it
is
not
ynough
that
we
procure
that
god
be
glorified
during
our
life
,
but
we
ought
to
desire
as
his
name
is
immortall
so
that
from
age
to
age
it
may
be
honored
,
&
that
those
which
shall
come
after
vs
,
may
kepe
the
pure
religion
,
&
that
the
seruice
of
God
may
neuer
fall
in
decaye
.
That
it
maye
be
folowed
and
aduaunced
alwaye
and
that
the
goodnes
of
God
maye
be
euery
where
magnified
.
They
that
haue
children
,
let
them
knowe
that
God
hath
committed
them
incharge
to
them
,
&
that
they
must
rendre
an
accompt
if
they
bestow
not
al
trauaill
to
teache
them
to
serue
God
.
For
when
it
is
sayd
that
the
father
shall
shewe
to
his
children
the
truth
of
god
,
we
must
alwai
come
to
this
end
.
Why
?
to
this
ende
that
the
children
may
trust
in
him
,
that
they
may
call
vpon
him
,
that
they
maye
geue
to
him
the
prayse
of
all
good
thynges
,
that
they
may
dedicate
&
consecrate
them selues
wholy
to
him
,
&
to
his
obedience
.
Then
if
fathers
wil
discharg
,
them selues
of
theyr
duties
,
let
them
knowe
that
this
is
the
principall
heritage
that
they
ought
to
leaue
to
theyr
children
.
But
if
they
heape
vp
goods
&
yet
geue
them
the
bridle
when
they
shall
see
them
dissolute
,
mischieuous
,
wicked
despisers
of
God
.
Wo
be
to
them
in
that
they
shall
take
peine
to
aduance
them
in
this
world
:
for
they
lift
them
vp
very
hye
to
make
them
break
theyr
neckes
,
&
theyr
fal
shall
be
more
deadly
when
they
shal
haue
store
of
gooddes
:
and
yet
in
the
meane
tyme
they
shall
despyse
God
in
his
doctrine
,
there
confusion
shal
be
more
horrible
,
bicause
theyr
vnthankfulnes
shal
be
lesse
excusable
.
Let
the
fathers
then
thinke
better
of
this
than
they
haue
bene
accustomed
,
that
is
to
say
,
when
God
geueth
them
children
,
he
bindeth
them
to
this
charge
,
that
they
endeuor
so
much
the
more
,
that
they
may
be
instructed
in
his
truth
,
so
long
as
as
they
lyue
,
as
also
we
se
th
example
geuen
vs
in
Abraham
,
which
is
the
father
of
the
faithful
.
For
when
God
meant
to
shewe
that
Abraham
would
gouerne
his
house
,
as
appertened
:
Shall
I
hyde
from
my
seruaunt
Abraham
(
saith
he
)
that
which
I
haue
to
do
?
No.
Lo
howe
God
maketh
hym selfe
familiar
with
him
.
For
(
saieth
he
)
he
shal
instructe
his
children
in
my
statutes
,
in
my
lawes
,
&
in
my
ordinances
:
Lo
,
this
is
the
marke
whereby
the
faithfull
are
knowen
from
the
despisers
of
God
.
If
then
we
will
be
numbred
in
the
church
,
let
vs
folow
this
zele
,
and
this
affection
of
Abraham
,
that
euery
one
accordynge
to
the
familie
that
he
hath
,
trauaile
that
God
be
honoured
in
it
,
and
that
hys
truth
be
alway
knowen
euen
to
the
ende
.
Nowe
for
conclusion
Ezechias
saieth
:
The
Lorde
it
is
that
shall
saue
me
.
This
worde
doeth
emport
that
he
despiseth
and
throweth
awaye
all
other
safegarde
,
as
if
he
should
saye
,
there
is
none
but
God
.
He
might
haue
said
:
The
Lord
hath
saued
me
.
He
might
haue
said
:
I
hold
my
life
of
him
and
of
his
mere
grace
.
But
he
goeth
further
,
as
if
he
meant
here
to
mainteine
the
honor
of
God
,
and
to
beate
down
all
the
affiances
that
men
conceiue
in
theyr
fantasie
.
For
we
are
wonte
to
make
our
discourses
when
we
mynde
to
mainteine
oure
selues
,
and
when
we
seke
to
be
assured
,
we
take
this
meane
,
and
that
meane
.
Nowe
Ezechias
forsaketh
all
and
declareth
that
there
is
none
but
God
,
and
that
he
it
is
whom
we
ought
to
go
vnto
.
True
it
is
that
God
suffreth
vs
to
vse
all
the
meanes
that
he
offreth
vs
,
and
he
hathe
ordeyned
them
for
that
vse
,
but
yet
he
wyll
not
that
his
glorye
be
darkened
,
as
it
is
no
reason
it
shoulde
be
.
Neuertheles
men
be
so
wicked
and
froward
,
that
alway
they
take
occasion
to
minishe
the
glorye
of
God
vnder
this
coloure
that
he
helpeth
them
by
his
creatures
.
If
God
hath
not
bene
content
only
to
make
vs
fele
his
owne
vertue
,
but
also
applieth
al
his
creatures
to
our
vse
we
ought
to
be
so
much
the
more
styrred
to
prayse
him
.
But
cleane
contrary
,
we
robbe
him
of
his
right
,
we
forsake
him
,
and
fasten
our
affiaunce
here
,
and
there
,
and
we
thinke
that
oure
saluation
procedeth
from
thys
thing
and
from
that
.
Lo
how
God
is
defrauded
of
his
ryght
.
So
much
the
more
ought
we
to
marke
this
that
is
here
sayd
by
Ezechias
.
The
Lorde
it
is
that
saueth
vs
.
That
is
,
thoughe
the
Lorde
do
stretch
his
hande
vnto
vs
,
and
geueth
vs
wherewith
to
be
mainteined
,
yet
let
vs
confesse
that
he
is
the
fountain
,
and
let
the
riuer
that
floweth
from
him
vnto
vs
,
not
hinder
vs
to
knowe
whence
the
riuer
commeth
.
Let
vs
then
tende
alway
to
thys
welspring
that
God
be
glorified
,
and
that
he
kept
his
owne
wholy
:
and
after
,
when
we
are
made
naked
of
all
other
meanes
,
let
vs
say
:
the
Lord
alone
shall
suffise
.
And
for
this
cause
saith
Dauid
.
The
mercye
of
God
is
more
worth
than
all
lyues
,
not
meanyng
that
the
lyfe
of
men
is
not
of
the
mercye
of
God
,
but
he
sheweth
the
men
ought
not
to
be
fast
bound
here
beneth
,
&
that
they
are
become
brutish
when
they
thinke
to
preserue
,
mainteine
,
or
warrant
them selfes
by
this
,
or
that
mercy
,
&
that
they
ought
aboue
all
thinges
to
preferre
the
only
goodnes
of
God
and
to
rest
in
the
same
.
So
then
beholde
here
a
saying
of
great
doctrine
,
if
we
can
haue
skil
to
take
profite
therof
.
Let
vs
then
folowe
the
example
of
Ezechias
,
and
when
God
hath
succored
vs
at
our
nede
:
let
vs
geue
him
the
prayse
for
our
life
confessinge
that
there
is
none
but
he
alone
to
saue
vs
.
Herunto
he
addeth
againe
.
And
we
wyll
singe
our
songes
all
the
dayes
of
our
life
in
the
house
of
the
Lord
.
Here
he
repeteth
agayne
the
saying
that
he
spake
before
,
that
is
,
that
he
will
employe
all
the
residue
of
the
life
that
god
hath
geuen
him
to
make
to
God
acknowledgement
therof
,
that
he
might
not
be
found
vnthankful
.
For
as
I
haue
said
it
were
better
that
we
had
neuer
bene
borne
,
than
to
enioy
the
good
things
that
God
hath
done
for
vs
,
and
yet
to
haue
oure
mouth
close
and
to
thinke
no
more
vpon
him
.
Let
vs
then
note
well
that
thys
repetion
is
not
superfluous
when
Ezechias
saieth
so
manye
times
that
sith
his
lyfe
is
prolonged
,
he
wyll
be
so
muche
the
more
styred
to
prayse
God
.
Take
this
for
one
note
.
Now
,
he
furder
sheweth
that
this
shal
not
be
for
a
sodein
braide
,
as
many
can
wel
praise
God
with
a
merely
vehement
affection
,
when
they
haue
had
profe
of
his
goodnes
,
but
that
droupeth
awaye
by
and
by
,
and
the
memory
is
lost
of
it
,
&
they
thynke
that
it
is
enough
that
at
one
time
they
haue
testified
that
thei
thank
God
for
the
good
that
thei
haue
receiued
.
But
Ezechias
sheweth
vs
that
we
ought
to
continue
therin
with
a
true
perseuerance
,
for
we
are
beholden
to
god
no
more
for
one
day
of
our
life
than
for
another
It
must
therfore
be
fully
dedicate
&
auowed
vnto
him
.
So
seyng
the
slouthfulnes
and
coldnes
that
is
in
vs
,
let
vs
learn
to
styre
vp
our selues
when
we
shall
fele
that
oure
zele
waxeth
colde
for
feare
lest
it
be
wholy
quenched
.
Let
vs
awake
.
How
?
If
I
haue
once
or
twise
reknowledged
the
grace
of
God
.
What
is
that
?
must
it
be
now
forgotten
?
And
if
I
blesse
the
name
of
God
duringe
one
moneth
,
a
yere
,
or
two
,
or
thre
:
And
now
I
think
no
more
of
it
.
To
what
purpose
shal
that
serue
me
?
but
to
make
me
so
much
the
more
gi●tie
of
hipocrisie
,
&
to
shew
that
ther
was
nothing
but
a
fire
of
stubble
,
that
there
is
no
constancie
nor
stedfastnes
.
If
then
we
beholde
well
the
example
of
this
good
kynge
,
we
shall
euerye
one
be
the
more
pricked
forwarde
,
to
fede
our selues
no
more
in
this
idlenes
whiche
is
naturall
vnto
vs
,
and
whereunto
we
be
to
muche
enclined
.
When
he
sayeth
,
In
the
house
of
the
Lorde
.
He
meaneth
not
that
the
prayses
of
God
shoulde
be
enclosed
within
the
temple
,
for
euery
man
in
hys
owne
house
maye
and
ought
to
praise
God
.
But
Ezechias
sheweth
that
it
is
not
ynoughe
that
he
prayseth
God
in
secrete
,
but
that
he
wyll
styre
vp
other
,
to
haue
more
companye
.
He
speaketh
here
of
a
solemne
sacrifice
of
praise
which
he
wil
make
to
God
in
a
great
assemblie
.
And
for
this
same
cause
our
Lorde
hathe
wylled
his
to
gather
together
.
For
he
was
able
ynough
to
haue
taught
them
perticulerly
if
he
would
,
&
to
saye
:
Let
euery
man
prayse
me
in
his
chamber
.
But
his
pleasure
is
that
there
be
this
policie
,
that
we
be
knit
together
in
one
body
,
that
we
call
vpon
him
with
one
mouth
,
and
that
we
make
confession
of
our
fayth
with
one
accord
.
And
why
so
?
True
it
is
,
that
firste
we
see
that
it
behoueth
that
all
oure
senses
be
applied
to
glorifie
him
,
but
there
is
also
a
seconde
point
,
that
euery
one
styrre
vp
other
as
we
haue
nede
,
for
ther
is
none
of
vs
that
feleth
him self
disposed
to
praise
God
,
but
he
hathe
yet
a
pricke
forwarde
when
he
shall
see
the
company
of
the
faithfull
,
and
example
shewed
him
.
For
asmuche
therfore
as
this
doeth
styrre
vs
vp
,
God
willeth
that
openly
and
in
common
we
sing
his
praises
.
And
for
this
cause
Ezechias
saieth
expresly
that
he
will
go
to
the
temple
of
the
Lorde
to
prayse
and
blesse
his
name
,
as
we
se
also
that
Ionas
dyd
the
lyke
.
Ionas
.
2.
He
speaketh
of
house
of
the
Lorde
,
and
why
?
not
(
as
I
said
)
that
the
praises
of
the
Lorde
are
there
shut
vp
&
hidden
but
for
that
the
people
there
assemble
together
,
&
for
that
he
knew
that
this
should
bring
more
profite
because
there
shoulde
be
some
that
shoulde
be
styred
vp
by
his
example
.
Lo
in
a
sum
the
songe
of
Ezechias
.
Now
in
the
end
it
is
here
recited
that
the
Prophet
Esay
commaunded
to
make
him
a
plaster
of
figges
vpon
his
wounde
,
wherby
it
is
likely
that
it
was
a
pestilence
which
he
had
.
And
after
he
by
and
by
addeth
that
Ezechias
also
demaundeth
a
token
which
is
graunted
him
,
as
we
se
when
the
sonne
was
drawen
back
of
his
course
vpon
the
diall
of
Achas
.
A
man
mighte
here
moue
a
question
,
whether
thys
playster
were
for
medicine
,
or
a
token
that
the
Prophet
gaue
him
.
And
it
semeth
that
if
it
had
ben
for
medicine
,
it
should
haue
diminished
the
glory
of
God
,
for
it
behoued
that
Ezechias
life
should
be
miraculous
.
Why
did
he
not
then
heale
him
without
any
meane
?
But
when
all
shal
be
wel
considered
,
the
signe
or
miracle
that
was
geuen
to
Ezechias
when
the
sonne
stayed
his
course
,
and
when
the
shadowe
of
the
dyall
was
drawen
back
so
many
degrees
,
was
sufficient
,
and
toke
awaye
all
doubt
.
Moreouer
although
Ezechias
vsed
this
plaister
it
is
not
therfore
to
be
saide
that
his
healyng
was
naturally
wrought
,
for
sith
God
had
chaunged
the
order
of
the
heauen
,
and
shewed
a
witnesse
so
euident
that
this
proceded
from
his
hande
,
and
that
it
was
an
extraordinary
benefite
,
we
ought
to
content
our selues
with
that
,
and
we
see
many
times
that
God
is
serued
with
his
creatures
and
yet
he
hath
sufficientlye
declared
that
it
was
his
owne
power
only
.
They
whiche
thinke
that
Ezechias
rather
had
this
plaister
as
a
sacrament
to
confirme
hym
,
doe
thinke
that
the
figges
would
more
haue
hurt
his
wounde
than
helped
it
.
But
a
man
maye
make
a
compound
of
them
to
ripe
a
sore
,
and
that
is
commonly
knowen
.
True
it
is
that
God
somtime
geueth
signes
that
seme
cleane
contrary
,
and
that
is
to
drawe
vs
the
more
to
him
,
to
make
vs
forsake
our
owne
fantasies
and
hold
vs
content
with
that
whiche
he
hath
spoken
.
As
how
?
God
promiseth
that
the
worlde
shall
neuer
be
destroyed
with
water
,
and
what
signe
geueth
he
therof
?
a
signe
that
naturally
threateneth
vs
raine
.
When
we
see
the
rainbowe
,
what
token
is
it
?
it
is
such
a
drawyng
together
of
waters
,
that
maketh
seme
we
shall
all
be
ouerwhelmed
and
the
earth
shal
peryshe
.
And
how
so
?
This
signe
is
geuen
vs
of
God
to
make
vs
know
that
th
erth
shal
neuer
be
destroied
with
ouerflowynge
of
water
.
Yea
but
it
is
to
make
vs
learne
to
stay
vpon
his
truthe
and
to
stoppe
our
eyes
against
all
the
rest
,
and
against
al
that
we
conceiue
in
our selues
,
and
that
the
truthe
of
God
be
of
so
sufficient
credit
with
vs
,
that
we
receiue
it
without
gainsaying
.
So
then
God
worketh
wel
in
suche
sorte
:
but
as
to
this
place
,
we
maye
rather
iudge
that
the
Prophet
to
asswage
the
griefe
of
Ezechias
gaue
hym
thys
remedye
,
lyke
to
a
fyre
that
burneth
a
man
.
And
so
when
GOD
hadde
prolonged
the
lyfe
to
this
good
kynge
▪
he
would
yet
of
abundant
grace
adde
this
goodnesse
also
,
that
the
paine
should
be
mitigate
.
Then
the
prophet
gaue
him
this
as
it
wer
an
ouerplus
that
God
had
not
only
prolonged
his
life
,
but
also
wold
not
haue
him
endure
so
muche
or
suffer
the
tormentes
whiche
he
felt
before
.
Thus
behold
howe
in
all
and
euery
waye
God
hath
declareth
him selfe
pitiful
towarde
this
good
king
,
how
he
would
shewe
him selfe
pacified
altogether
after
that
he
had
vsed
suche
roughnes
toward
him
and
had
stretched
out
his
arme
as
if
he
wold
haue
altogether
ouerwhelmed
him
,
but
this
meaneth
not
that
God
doth
the
very
same
to
euery
one
of
his
children
,
to
the
ende
that
we
shold
not
aske
that
in
one
minut
of
time
God
make
vs
glad
after
he
hath
drawen
vs
out
of
the
graue
and
hath
geuen
vs
throughlye
to
content
vs
,
but
that
it
maye
be
his
pleasure
by
litle
and
lytle
to
geue
vs
ease
of
all
our
greues
,
in
the
meane
time
lette
vs
be
content
with
this
.
And
in
dede
we
may
gather
that
God
hetherto
hath
wrought
by
degrees
in
Ezechias
:
for
this
miracle
was
done
since
the
shadow
of
the
sonne
was
drawen
back
,
and
the
message
of
prolonging
his
lyfe
was
geuen
him
by
the
prophet
.
It
semeth
them
that
Ezechias
was
altogether
deliuered
,
and
yet
this
plaister
was
also
requisite
.
So
then
when
our
lord
after
he
hath
geuen
vs
anye
●ase
in
oure
trouble
shall
leaue
some
remnaunt
of
peine
:
let
not
that
trouble
vs
,
nether
let
vs
be
wery
of
bearyng
his
correction
,
vntill
he
haue
healed
vs
altogether
.
Nowe
we
haue
to
declare
why
Ezechias
demaunded
a
signe
,
for
although
it
wer
of
wekenes
yet
God
heard
him
in
suche
a
request
,
and
herein
we
se
howe
louynge
God
is
towarde
vs
,
when
he
doeth
not
onely
graunt
the
requestes
whiche
we
make
of
a
pure
and
right
affection
:
but
also
though
there
be
some
infirmitie
mingled
withall
,
and
that
we
bear
passions
somwhat
excessiue
,
yet
God
hath
pitie
on
vs
in
this
point
.
Certaine
it
is
that
Ezechias
when
he
had
perfect
faith
he
was
content
to
haue
heard
the
word
from
the
mouth
of
the
Prophet
.
Then
when
he
saieth
alas
shall
I
not
haue
some
signe
:
herin
he
sheweth
that
he
geueth
not
ful
and
perfect
faith
to
the
word
of
God
.
But
yet
he
confesseth
his
fault
,
and
in
confessyng
it
,
he
asketh
remedy
:
&
of
whom
?
of
God
himself
.
Then
when
we
shal
be
so
encombred
,
fyrst
let
vs
acknowledge
our
owne
pouertie
,
and
let
vs
not
go
aboute
to
excuse
the
euell
,
but
let
vs
take
vpon
vs
the
sentence
of
condemnation
willyngly
.
If
then
we
aske
of
God
to
helpe
it
by
his
goodnes
,
he
wyll
succor
vs
,
and
heare
our
requestes
.
It
is
true
that
it
becommeth
not
vs
to
require
a
signe
or
miracle
when
we
thinke
good
,
for
as
it
hath
bene
declared
in
that
place
wher
the
prophet
euen
nowe
made
mention
of
the
signe
.
Ezechias
had
a
speciall
motion
vnto
it
,
Iudi.
6.
as
Gedeon
also
had
:
Let
vs
leaue
that
to
the
good
pleasure
of
God
,
when
we
know
our
infirmitie
,
&
pray
him
to
helpe
,
and
to
confirme
vs
to
the
ende
we
may
be
fullye
satisfied
in
his
worde
.
Lo
then
how
we
muste
go
forward
,
and
in
this
doyng
we
shall
fele
that
this
is
not
written
onely
for
the
parson
of
the
kyng
Ezechias
,
but
that
God
would
geue
it
for
a
common
instruction
to
all
his
church
,
that
in
oure
troubles
when
we
shal
be
come
to
the
extremitie
:
yea
,
to
the
bottome
of
hell
,
we
may
yet
know
that
we
ought
to
haue
our
refuge
to
him
that
hath
called
vs
,
and
handled
vs
so
gently
,
hopinge
that
he
wyll
shewe
fourthe
his
strength
towarde
vs
,
althoughe
for
a
time
it
be
farre
from
vs
,
and
that
we
se
no
signe
of
it
,
&
so
that
he
will
geue
vs
mater
to
glorifie
him
,
and
also
we
are
taughte
to
applye
all
oure
lyfe
to
to
blesse
the
name
of
God
,
and
to
sing
his
prayses
accordyng
as
we
haue
experience
of
his
goodnesse
towarde
vs
.
Now
let
vs
throwe
downe
our selues
before
the
maiestie
of
our
good
God
,
in
acknowledgyng
of
our
faultes
,
praying
him
,
that
more
and
more
,
he
wyll
make
vs
to
feale
them
,
and
that
this
may
be
to
beate
vs
altogether
downe
,
and
humble
vs
before
him
that
we
may
fight
with
the
vyces
which
make
warre
against
vs
,
knowyng
that
our
Lord
hath
ordeyned
vs
to
this
conflict
,
till
we
be
fullye
renewed
and
clothed
with
his
iustice
,
&
that
there
may
be
no
stoppe
to
let
vs
from
the
obedience
of
his
good
will
,
and
that
he
graunt
this
grace
not
onely
vnto
vs
,
but
to
all
peopes
and
nations
.
&c.
❧
A
MEDITATION
OF
A
PENITENT
SINNER
:
WRITTEN
IN
MANER
OF
A
Paraphrase
vpon
the
51.
Psalme
of
Dauid
.
¶
I
haue
added
this
meditation
folowyng
vnto
the
ende
of
this
boke
,
not
as
parcell
of
maister
Caluines
worke
,
but
for
that
it
well
agreeth
with
the
same
argument
,
and
was
deliuered
me
by
my
frend
with
whom
I
knew
I
might
be
so
bolde
to
vse
&
publishe
it
as
pleased
me
.
¶
The
preface
,
expressing
the
passioned
minde
of
the
penitent
sinner
.
THe
hainous
gylt
of
my
forsaken
ghost
So
threates
,
alas
,
vnto
my
febled
sprite
Deserued
death
,
and
(
that
me
greueth
most
)
Still
stand
so
fixt
before
my
daseld
sight
The
lothesome
filthe
of
my
disteined
life
,
The
mighty
wrath
of
myne
offended
Lorde
,
My
Lord
whos
wrath
is
sharper
than
the
knife
,
And
deper
woundes
than
doble
edged
sworde
,
That
▪
as
the
dimmed
and
fordulled
eyen
Full
fraught
with
teares
&
more
&
more
opprest
With
growing
streames
of
the
distilled
bryne
Sent
from
the
fornace
of
a
grefefull
brest
,
Can
not
enioy
the
comfort
of
the
light
,
Nor
finde
the
waye
wherin
to
walke
aright
:
So
I
blinde
wretch
,
whome
Gods
enflamed
tre
with
pearcing
stroke
hath
throwne
vnto
the
ground
,
Amidde
my
sinnes
still
groueling
in
the
myre
,
Finde
not
the
way
that
other
oft
haue
found
,
Whome
cherefull
glimse
of
gods
abounding
grace
Hath
oft
releued
and
oft
with
shyning
light
Hath
brought
to
ioy
out
of
the
vgglye
place
,
Where
I
in
darke
of
euerlasting
night
Bewayle
my
woefull
and
vnhappy
case
,
And
fret
my
dyeng
soule
with
gnawing
paine
.
Yet
blinde
,
alas
,
I
groape
about
for
grace
.
While
blinde
for
grace
I
groape
about
in
vaine
,
My
fainting
breath
I
gather
vp
and
straine
,
Mercie
,
mercie
to
crye
and
crye
againe
.
But
mercy
while
I
sound
with
shreking
crye
▪
For
graunt
of
grace
and
pardon
while
I
pray
,
Euen
then
despeir
before
my
ruthefull
eye
Spredes
forth
my
sinne
&
shame
,
&
semes
to
saye
In
vaine
thou
brayest
forth
thy
bootlesse
noyse
To
him
for
mercy
,
O
refused
wight
,
That
heares
not
the
forsaken
sinners
voice
.
Thy
reprobate
and
foreordeined
sprite
,
For
damned
vessell
of
his
heauie
wrath
,
(
As
selfe
witnes
of
thy
beknowyng
hart
.
And
secrete
gilt
of
thine
owne
conscience
saith
)
Of
his
swete
promises
can
claime
no
part
:
But
thee
,
caytif
,
deserued
curse
doeth
draw
To
hell
,
by
iustice
,
for
offended
law
.
This
horror
when
my
trembling
soule
doth
heare
,
When
markes
and
tokens
of
the
reprobate
,
My
growing
sinnes
,
of
grace
my
senslesse
cheare
▪
Enforce
the
profe
of
euerlastyng
hate
,
That
I
conceiue
the
heauens
king
to
beare
Against
my
sinfull
and
forsaken
ghost
:
As
in
the
throte
of
hell
,
I
quake
for
feare
,
And
then
in
present
perill
to
be
lost
(
Although
by
conscience
wanteth
to
replye
,
But
with
remorse
enforcing
myne
offence
,
Doth
argue
vaine
my
not
auailyng
crye
)
With
woefull
sighes
and
bitter
penitence
To
him
from
whom
the
endlesse
mercy
flowes
I
cry
for
mercy
to
releue
my
woes
.
And
then
not
daring
with
presuming
eye
Once
to
beholde
the
angry
heauens
face
,
From
troubled
sprite
.
I
send
confused
crye
,
T●
craue
the
crummes
of
all
sufficing
grace
.
With
foltring
knee
I
fallyng
to
the
ground
,
Bendyng
my
yelding
handes
to
heauens
throne
,
Poure
forth
my
piteous
plaint
with
woefull
sound
,
With
smoking
sighes
,
&
oft
repeted
grone
,
Before
the
Lord
,
the
Lord
,
whom
synner
I
,
I
cursed
wretch
,
I
haue
offended
so
,
That
dredyng
,
in
his
wrekefull
wrath
to
dye
,
And
damned
downe
to
depth
of
hell
to
go
,
Thus
tost
with
panges
and
passions
of
despeir
,
Thus
craue
I
mercy
with
repentant
chere
.
❧
A
Meditation
of
à
penitent
sinner
,
vpon
the
51.
Psalme
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A17716-e200
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