A
DEFIANCETO
DEATH
.
Mine
helpe
is
in
the
name
of
the
Lord
.
2.
COR.
5.1
.
For
wee
know
that
if
our
earthly
house
of
this
Tabernacle
be
destroyed
,
we
haue
a
building
of
God
,
an
house
not
made
with
hands
,
eternall
in
the
heauens
IT
is
appointed
(
sayeth
the
Apostle
)
for
all
men
once
to
die
,
As
our
death
is
,
so
shall
our
estate
be
after
it
eternally
.
and
it
is
certain
,
that
in
whatsoeuer
estate
we
die
,
in
it
wee
shall
remaine
;
for
where
the
tree
falleth
,
there
it
shall
lie
(
said
Salomon
)
.
He
that
dies
in
the
Lorde
is
blessed
,
August
.
Hesych
.
Epist.
80
Qualis
in
nouissimo
vitae
die
quis
que
moritur
,
talis
in
nouissimo
mundi
die
iudicabitur
,
such
as
euery
man
dies
in
the
last
day
of
his
life
▪
such
shal
he
be
iudged
in
the
last
day
of
the
world
.
It
is
therefore
a
special
point
of
wisedom
,
Our
life
shold
make
our
death
good
,
and
our
death
should
make
our
resurrection
happy
.
so
to
liue
,
that
by
liuing
wee
may
learne
to
die
,
that
a
godly
life
may
prepare
the
way
to
an
happy
death
,
and
happy
death
may
make
vs
sure
of
a
ioyfull
resurrection
:
these
three
follow
one
vpon
another
inseparable
;
if
the
life
be
good
,
the
death
,
whateuer
it
be
,
cannot
be
euill
:
Nunquam
mala
mors
putanda
est
,
Aug.
de
ciuit
De●
l.
1.
c.
11.
quam
bona
praecessit
vita
:
and
if
the
life
be
euill
to
the
end
,
it
is
certaine
the
death
cannot
be
good
:
for
euen
that
Thiefe
,
If
that
our
life
be
not
first
good
,
our
death
shall
neuer
be
good
,
and
be
the
contrary
.
who
was
crucified
with
our
Lord
,
before
he
got
comfort
in
his
death
,
was
first
amended
in
his
life
,
●or
vpon
the
Crosse
was
he
conuerted
,
&
incontinent
brought
out
the
sweet
fruite
of
righteousnes
,
accusing
him●elfe
for
his
sinnes
,
As
it
is
comfortable
in
death
to
think
vpon
life
,
How
the
life
and
death
of
the
godly
each
one
of
them
helpe
another
.
looking
to
Iesus
,
who
for
vs
died
before
vs
,
and
hath
left
this
comfort
to
vs
,
who
through
death
are
to
follow
him
,
I
am
the
resurrection
and
the
life
:
He
that
beleeues
in
mee
hath
past
from
death
to
life
:
So
is
it
very
profitable
in
our
life
to
thinke
vpon
death
,
in
our
youth
to
remember
the
euill
dayes
and
yeares
approaching
vppon
vs
;
wherein
euery
worke
and
secret
thing
must
be
brought
to
iudgement
.
Our
Sauiour
at
the
Banquet
in
Bethania
had
his
conference
of
his
death
and
burial
:
and
Ioseph
of
Arimathea
had
his
Sepulchre
in
his
Garden
,
both
of
them
teaching
vs
to
season
the
plea●ures
of
our
life
with
the
remembrance
of
our
death
,
Gregor.
moral
.
lib.
13.
for
Meditatio
mortis
vita
est
perfecta
,
quam
dum
iusti
sollicite
peragunt
,
culparum
laqueos
euadunt
:
The
meditation
of
death
is
perfite
life
,
which
while
the
godly
carefully
practise
,
they
eschue
the
snares
of
sinne
:
and
for
this
same
cause
Bernard
commends
the
meditation
of
death
,
The
Apostles
purpose
and
manner
of
proceeding
her●
offers
two
things
.
To
this
purpose
the
Apostle
in
this
Treatise
deliuers
to
vs
a
most
wholsome
preseruatiue
against
the
feare
of
death
,
Preseruatiues
against
the
●eare
of
death
.
set
down
summarily
in
the
first
verse
,
and
then
drawes
out
of
it
three
notable
conclusions
,
which
if
wee
can
lay
vp
in
our
hearts
,
Instructions
for
a
godly
li●e
.
shall
learn
vs
to
order
our
life
well
,
and
so
serue
as
preparatiues
to
make
our
harts
readie
and
capable
of
this
comfort
in
death
.
The
preseruatiue
giuen
vs
in
the
first
verse
,
is
the
certaine
knowledge
of
a
better
estate
,
into
the
which
we
shal
be
translated
by
death
.
In
handling
of
this
,
he
first
sets
downe
the
losse
wee
haue
by
death
:
it
is
no
more
but
a
dissolution
of
our
earthly
Tabernacle
:
and
then
subioynes
the
vantage
we
get
by
it
:
to
wit
,
that
wee
are
entred
into
a
better
building
,
giuen
of
God
,
not
made
with
handes
,
but
eternall
in
the
heauens
,
and
so
lets
vs
see
,
that
the
vantage
wee
receiue
by
death
,
doth
farre
exceede
the
losse
that
we
susteine
by
it
.
We
know
,
He
first
affirmes
it
as
a
thing
not
doubtsome
but
certaine
,
Two
waies
know
we
that
a
better
estate
abides
vs
after
death
.
and
well
enough
knowne
,
that
by
death
wee
are
translated
into
a
better
estate
:
the
warrants
of
our
knowledg
are
two
;
for
first
wee
know
it
by
the
reuelation
of
the
worde
,
In
my
fathers
house
are
many
dwelling
places
,
I
goe
to
prepare
a
place
for
you
.
Our
soiourning
place
is
on
earth
,
our
Mansion
place
in
heauen
:
And
next
we
know
it
by
the
perswasion
of
faith
,
which
is
proper
onely
to
Gods
elect
children
effectually
called
.
And
of
this
we
learn
how
the
Christian
man
onely
walketh
in
light
,
Onely
the
Christian
walkes
in
light
,
the
r●st
of
the
world
are
in
dark●nesse
.
where
al
the
rest
of
the
world
are
groping
in
darkenesse
,
in
their
life
wandring
after
vanity
,
and
in
their
death
departing
comfortles
or
at
least
doubtsome
,
and
vncertain
where-away
to
goe
:
Something
they
knew
by
experience
of
the
vanity
of
this
life
,
for
the
which
some
of
the
naturall
Philosophers
,
did
think
it
was
Optimum
non
nasci
,
and
others
,
as
Heraclitus
was
moued
to
mourning
by
euerie
thing
which
hee
saw
,
Naturalists
knew
some
thing
of
mans
misery
in
the
body
,
but
had
no
certaine
knowledge
of
a
better
life
.
but
certaine
knowledg
of
a
better
life
to
come
they
haue
not
,
&
therefore
in
their
best
estate
goe
doubting
(
as
I
said
)
&
lamenting
out
of
the
bodie
,
as
did
that
Emperor
Hadrian
,
like
a
wilsome
man
,
not
knowing
whither
to
goe
,
Animula
Vagula
,
blandula
,
quae
nunc
abibis
in
loca
?
And
no
maruell
,
he
being
destitute
of
the
light
of
the
word
,
and
taught
by
his
Master
Secundus
the
Philosopher
,
that
death
was
incerta
peregrinatio
,
an
vncertaine
peregrination
.
And
truely
no
better
is
the
confort
,
The
doctrine
of
the
Rom●sh
Churchleaues
her
disciples
comfortlesse
in
death
.
which
that
Step-mother
the
Church
of
Rome
giueth
to
her
children
,
for
shee
sendes
them
away
out
of
the
world
without
any
assurance
of
saluation
,
and
keeps
them
in
suspence
with
a
vaine
hope
of
helpe
to
bee
sent
vnto
them
,
for
their
deliuerance
from
the
paines
of
Purgatorie
,
by
soule
Masses
,
and
such
like
rotten
caddle
as
must
be
made
for
them
when
they
are
dead
,
vppon
their
owne
or
their
friends
expences
.
And
in
this
all
the
bastard
Religions
of
the
world
are
alike
,
that
they
render
no
solide
comfort
to
their
professours
in
death
.
Neither
can
it
bee
otherwise
,
for
seeing
they
are
not
vpon
the
Foundation
Iesus
Christ
,
in
whose
merits
onely
wee
get
life
,
who
are
dead
in
our selues
;
what
maruel
if
they
die
oppressed
with
doubtings
and
fearefull
despaires
.
But
as
to
vs
we
know
whom
we
hauebeleeued
,
It
is
otherwise
with
the
Christian
taught
by
the
word
os
God
.
&
that
when
our
course
is
finished
&
our
battel
ended
,
a
crown
of
righteousnes
shall
be
giuen
vnto
vs
:
we
know
that
the
day
of
our
death
is
but
the
day
of
our
chang
from
the
worse
to
the
better
.
And
this
should
animate
vs
to
constancy
&
perseuerance
in
godlines
,
because
wee
goe
not
like
vncertain
men
carried
vpon
vaine
hope
to
an
vnknown
end
,
but
before
hand
we
are
both
forewarned
&
certified
of
the'nd
wherunto
we
are
called
:
why
then
shall
wee
linger
in
the
way
,
and
suffer
our
spirits
to
bee
discouraged
with
doubting
of
the
euent
.
It
is
the
praise
of
Abraham
the
father
of
the
faithfull
,
Abraham
followed
God
calling
to
a
countrey
which
h●
knew
not
.
that
albeit
hee
knew
not
the
land
,
whereunto
God
called
him
,
yet
he
obeyed
the
calling
,
and
willingly
forsooke
his
natiue
countrey
and
kindred
,
being
assured
the
word
of
God
could
not
beguile
him
,
and
that
the
Lord
neuer
biddes
his
children
exchange
but
for
the
better
:
And
we
certainly
are
vnworthy
to
bee
accounted
the
children
of
Abraham
,
How
much
more
should
we
,
being
called
to
●
Countrey
which
we
know
.
if
wee
refuse
ioyfully
to
follow
the
heauenly
vocation
,
considering
the
Lord
hath
foretold
vs
,
or
euer
we
goe
out
of
the
body
,
of
a
better
building
into
which
we
shall
bee
translated
.
Let
them
doubt
and
feare
,
who
knowe
not
of
a
better
:
let
vs
giue
glory
to
him
that
hath
called
vs
,
and
through
the
valley
of
death
hee
shall
lead
vs
to
eternall
life
.
That
if
,
The
Apostle
speakes
not
this
doubtingly
,
as
if
it
were
vncertaine
whether
our
bodies
were
to
bee
dissolued
,
or
not
,
but
by
way
of
concession
,
hauing
in
it
a
stronge
affirmation
:
as
if
hee
did
say
,
albeit
it
bee
so
,
that
the
earthly
house
of
our
Tabernacl●
must
bee
dissolued
,
Some
godly
men
be●ore
vs
haue
been
taken
away
,
and
their
bodies
not
dissolued
by
death
after
the
common
manner
.
yet
are
wee
sure
of
a
better
.
It
is
true
that
in
the
ages
before
vs
,
there
hath
beene
some
of
Gods
Saints
,
whose
bodies
were
not
dissolued
by
death
after
the
common
manner
:
before
the
flood
HENOCH
was
taken
away
,
and
hee
sawe
no
death
:
after
the
flood
ELIIAH
was
transported
into
a
Chariote
of
fire
:
and
strange
is
it
that
is
written
of
MOSES
,
But
we
haue
not
vppon
these
to
fansie
vnto
our selues
a
priuiledge
,
But
w●e
must
not
dreame
of
any
such
priuiledge
to
our selues
.
whereof
God
hath
not
assured
vs
,
neither
are
wee
to
thinke
wee
are
the
lesse
beloued
of
God
,
because
after
the
same
singular
maner
,
he
takes
vs
not
away
out
of
the
world
,
but
we
must
looke
on
the
other
hand
to
the
remanent
Patriarches
,
Prophets
and
worthie
Apostles
▪
But
must
looke
to
other
of
the
Fathers
who
d●ed
the
common
course
of
death
.
who
finished
their
daies
as
Ioshua
speakes
,
after
the
way
of
all
flesh
:
so
Abr●ham
the
father
of
the
faithfull
died
,
being
worne
with
the
infirmities
of
his
age
,
The
godly
also
aliue
at
Christs
comming
shal
not
be
dissolued
.
It
is
true
also
that
they
who
shal
be
found
aliue
at
the
second
comming
of
Christ
shall
not
be
dissolued
but
suddenly
transchanged
:
but
this
priuiledg
in
like
maner
we
are
not
to
looke
for
,
hauing
no
warrant
that
we
shall
continue
alike
vntill
that
day
,
for
that
man
of
sinne
is
not
yet
so
weakened
by
the
Gospell
as
hee
must
bee
:
But
we
haue
no
warrant
that
wee
shall
be
of
that
number
.
Neyther
are
our
eldest
brethren
,
the
Iewes
conuerted
to
the
faith
of
Christ
,
as
in
likelihood
they
wil
be
,
before
Christs
second
appearing
:
Sixteene
hundred
yeares
were
they
in
the
couenant
,
when
we
were
strangers
from
it
:
During
that
space
sundrie
of
the
Gentiles
in
sundrie
partes
of
the
World
became
Proselytes
,
as
Naaman
in
Syria
,
and
Ebedmelech
in
Ethiopia
:
For
before
Chri●ts
comming
the
I●wes
must
be
recall●d
.
but
that
was
not
the
accomplishment
of
the
promised
calling
of
the
Gentiles
,
till
the
bodie
of
IAPHETS
house
were
perswaded
to
dwell
in
the
Tentes
of
SEM.
And
now
other
sixteene
hundred
yeares
haue
wee
beene
within
the
couenant
,
&
they
strangers
from
it
:
in
which
space
sundry
of
them
also
haue
embraced
the
faith
of
the
Gospel
,
but
that
(
as
wee
conceiue
)
is
not
the
performance
of
the
promised
recalling
of
the
Iewes
,
but
the
body
of
that
people
shall
be
conuerted
,
that
the
prophecy
may
be
fulfilled
,
It
is
out
of
al
doubt
,
our
bodies
must
be
dissolued
by
death
.
So
that
these
words
of
the
Apostle
doe
not
make
any
peraduenture
of
our
death
,
farre
lesse
doe
they
giue
vs
any
exemption
from
death
,
but
rather
assures
vs
that
our
bodies
must
be
dissolued
.
Our
life
on
earth
is
no
inheritance
,
Al
fortification
against
death
is
in
vaine
.
and
sit
the
summonds
of
death
,
made
by
sundrie
diseases
as
long
as
they
can
,
and
do
all
they
may
to
fortifie
themselues
against
the
dart
of
death
,
but
it
shall
not
bee
eschued
.
These
daintie
women
which
wil
not
suffer
so
much
as
their
soles
to
touch
the
earth
,
If
we
were
as
Adam
who
neuer
saw
one
die
before
him
by
the
course
of
nature
(
for
Abel
was
taken
away
by
violence
)
it
were
somwhat
more
tollerable
then
now
it
is
,
[
marg
](A19491-e1570-b)
marg
As
Adam
was
the
first
liuing
man
,
so
the
first
that
died
by
the
course
of
nature
.
to
doubt
whether
if
,
or
not
,
wee
shall
bee
dissolued
.
It
was
threatned
against
him
,
that
if
he
brake
the
commandement
,
he
shold
die
,
yet
after
the
transgression
he
liued
,
a
bodily
life
I
meane
,
nine
hundred
and
thirty
yeares
,
euen
to
the
eight
generation
;
a
father
of
many
children
in
both
the
houses
of
Caine
and
Seth
:
as
he
was
the
first
man
that
liued
in
the
world
,
so
it
seemeth
he
was
the
first
that
died
by
the
ordinary
course
of
nature
.
But
now
so
many
haue
gone
through
death
before
vs
,
that
it
is
a
shame
for
vs
to
scare
at
it
But
now
death
is
become
Via
trita
,
a
paide
gate
:
All
generations
of
men
since
the
beginning
of
the
world
haue
walked
through
it
,
Patriarchs
,
Prophets
,
Apostles
and
all
that
Congregation
of
the
first
borne
,
who
stand
as
witnesses
,
that
there
is
no
danger
in
death
,
and
shal
we
onely
scare
at
it
,
and
stand
affraid
,
as
though
it
would
deuoure
vs
:
yea
euen
the
very
Ethniks
esteemed
death
to
bee
Non
supplicium
,
By
the
earthly
house
our
body
here
is
to
be
vnderstood
.
Our
earthly
house
.
Somtime
both
the
soule
&
bodie
of
man
are
compared
to
an
house
,
and
that
is
in
regard
ofGod
dwelling
in
them
by
his
spirit
:
but
heere
by
th●
house
the
bodie
alone
is
to
bee
vnderstood
,
in
regard
of
the
soule
that
soiournes
in
it
:
and
this
is
cleare
in
that
also
he
calles
it
an
earthlyhouse
.
And
here
wee
haue
three
things
to
consider
:
First
,
that
the
bodie
is
called
a
house
:
next
a
house
of
earth
:
and
thirdly
,
a
Tabernacle
,
and
the
reasons
why
.
For
two
causes
is
our
body
called
an
house
.
Our
bodie
is
called
an
house
for
two
respects
:
For
the
c●mly
and
orderly
workmanship
thereof
.
first
in
respect
of
the
comely
and
orderly
work-manshippe
thereof
:
for
as
Artificers
out
of
an
inordinate
heape
of
things
amassed
together
,
do
rais
vp
most
pleasant
buildings
,
by
walling
out
one
of
them
from
another
,
by
preparing
than
and
placing
euery
thing
in
the
owne
roome
,
and
making
them
by
line
,
and
measure
one
,
of
them
proportionall
and
answerable
to
ano●her
:
so
that
now
they
make
vp
a
comely
house
,
pleasant
to
looke
vnto
,
wher
before
they
were
a
dissordered
masse
.
So
is
it
with
the
body
of
man
,
which
of
a
confused
lumpe
of
clay
without
forme
,
God
hath
builded
vp
in
this
pleasant
forme
and
comely
order
,
wherein
now
it
stands
.
It
is
true
,
Other
creatures
were
made
by
the
word
of
God
,
but
to
the
making
of
man
God
put
too
his
hand
also
.
al
the
works
of
God
are
very
wonderfull
,
what
euer
is
done
by
him
,
cannot
bee
but
very
excellent
and
good
,
hee
himselfe
being
most
excellent
and
infinitly
good
.
But
a
singular
wisedome
&
goodnesse
hath
God
showne
in
the
creation
of
man
,
for
hee
came
out
in
the
last
roome
▪
as
the
perfection
of
Gods
workes
,
and
last
design
of
the
thoughts
of
God
:
and
therefore
was
he
not
created
after
the
common
order
,
which
God
obserued
in
the
rest
:
for
where
other
creatures
were
made
by
his
word
onely
,
he
puts
too
his
hand
to
the
making
of
man
,
Consultation
also
among
the
persons
of
the
blessed
Trinity
going
before
,
And
consultation
among
the
persons
of
the
blessed
Trinity
goes
before
.
which
was
not
in
the
creation
of
any
other
creature
,
whereof
thou
mayst
learne
,
Basil
hexam
.
h●m.
10.
O
man
,
Quantitu
vnus
venias
est●mandus
,
in
what
great
account
thou
art
in
regard
of
all
the
rest
of
his
creatures
:
all
other
like
▪
seruants
were
brought
out
by
naked
commandement
,
Tortul
.
de
resur
.
car
.
homo
tanquam
eorum
dominus
ipsa
Dei
manu
est
instructus
,
Man
as
their
Lord
is
built
vp
by
Gods
owne
hand
.
All
this
preparation
going
before
,
This
preparation
before
shewes
that
some
great
th●ng
was
to
follow
,
as
it
did
indeed
.
was
to
shew
that
some
great
thing
was
to
follow
,
as
indeede
it
did
:
for
man
is
so
made
a
worke
of
God
his
wisdome
,
that
he
is
a
compend
of
all
Gods
creatures
,
admired
by
those
▪
who
had
no
more
but
natures
light
,
as
a
little
world
,
but
more
highlycommended
bythose
who
had
also
the
light
of
the
word
whereby
to
discerne
him
▪
Omni
miraculo
quod
fit
per
hominem
,
Aug.
de
ciuit
.
Dei
.
l.
10.
cap.
12.
maius
miraculum
est
ipse
homo
:
Man
himselfe
,
said
Augustine
is
a
greater
miracle
,
then
any
miracle
that
euer
was
done
by
man
.
Man
an
excellent
workmanship
euen
i●
respect
of
his
bodie
.
And
this
not
onely
in
regard
of
his
soule
but
euen
of
his
bodie
also
,
which
here
the
Apostle
calleth
a
comely
house
:
If
there
were
no
more
to
commend
it
,
yet
,
as
saieth
Gregory
,
this
wereenough
,
Quod
a
corpore
humano
in
se
similitudinem
trahat
deus
,
Gregor.
m●ral
.
l.
32.
Sect
▪
13.
That
God
borrows
Similitudes
from
the
body
of
a
man
to
expresse
and
shaddowe
himselfe
vnto
vs
:
a
scribing
to
himself
an
eye
,
a
mouth
&
a
hand
,
and
such
like
,
which
we
are
not
to
thinke
with
the
Anthropomorphites
,
that
hee
hath
per
naturam
,
A
short
view
of
the
excellent
workmanship
of
mans
body
as
it
is
giuen
by
Salomon
.
But
beside
this
▪
if
we
doe
take
but
a
short
view
of
the
workmanship
of
man
his
bodie
,
we
shall
be
compelled
euery
one
for
himselfe
to
say
with
Dauid
,
O
Lord
I
am
fearefull
and
wonderfull
made
.
Man
euen
in
regard
of
his
body
is
a
world
of
wonders
.
and
watchmen
are
also
in
it
,
hee
hath
made
it
to
turne
like
a
Wheele
pleasantly
and
without
paine
,
to
preuent
all
dangers
that
from
any
side
may
come
vnto
the
body
:
and
if
wee
shall
yet
goe
further
in
into
this
house
,
and
consider
the
daughters
of
singing
,
which
hee
hath
made
most
artificially
for
modulation
of
the
voice
:
if
wee
looke
to
the
siluer
cord
stretched
throughout
the
length
of
his
body
;
if
we
consider
the
Well
,
how
it
prepares
and
furnishes
blood
to
all
the
members
of
the
bodie
:
if
wee
looke
to
the
Pitchers
,
by
which
as
thorough
Conduits
it
is
conueyed
through
the
whole
body
.
If
we
consider
the
Cesterne
which
is
the
heart
,
the
fountaine
of
life
:
if
this
manner
of
way
,
I
say
,
with
Salomon
,
we
view
the
building
of
mans
body
,
beside
other
innumerable
thinges
which
Naturalists
and
Theologs
haue
marked
concerning
it
;
And
this
haue
I
but
briefly
marked
,
We
should
not
d●shonour
the
bodie
which
God
hath
honouredso
highly
.
that
wee
might
learne
to
possesse
our
vesselles
in
honour
,
acounting
it
a
great
shame
vnto
vs
,
to
pollute
and
defile
this
bodie
in
any
dishonorable
manner
,
which
GOD
hath
created
so
honorable
,
comely
and
pleasant
.
Secondly
,
The
bodie
is
called
a
house
in
respect
of
the
soule
dwelling
in
it
.
The
bodie
is
called
an
house
in
respect
of
the
soule
,
which
dwelles
in
it
:
and
this
also
highly
commends
the
excellencie
of
the
workemanshippe
of
man
,
marueilous
for
the
substances
,
wherof
it
consists
,
more
marueilous
for
the
wonderful
vnion
and
coniunction
of
them
:
in
heauen
there
are
understanding
spirits
without
bodies
,
Man
for
his
two
substances
whereof
he
consists
,
is
a
compend
of
all
Gods
creatures
.
as
Angels
:
In
earth
are
bodies
without
vnderstanding
spirits
,
as
beastes
;
in
man
ye
shall
find
them
both
;
wherefore
one
affirmed
man
to
be
all
things
,
for
there
is
no
crea●ure
which
liues
,
but
man
partakes
of
the
li●e
thereof
,
the
plants
and
trees
haue
a
life
vegetiue
,
by
which
they
grow
,
the
beastes
a
life
sensitiue
,
by
which
they
heare
,
see
,
smell
,
taste
and
touch
:
the
Angels
a
life
reasonable
,
by
which
they
vnderstand
:
in
the
first
two
man
communicates
with
earthly
creatures
:
in
the
third
he
transcends
them
,
and
is
companion
to
Angels
.
But
the
coniunction
of
these
two
substances
is
more
marueilous
.
But
the
coniunction
of
these
two
substances
,
and
the
habitation
of
the
one
into
the
other
is
yet
more
marueilous
,
commonly
the
honourable
and
the
ignoble
,
Bern.
in
die
●
Natal
.
dom.
er
.
2.
the
foolish
and
the
wise
,
thestrong
&
the
weake
,
agree
no
better
then
Iron
and
Clay
,
Non
sic
in
opere
tuo
,
non
sic
in
commixtione
tua
,
O
Domine
:
Not
so
in
thy
worke
,
O
Lord
,
not
so
in
the
mixture
which
thou
hast
made
:
for
heere
the
Lord
hath
ioyned
in
most
maruelous
manner
Spirite
with
flesh
,
a
heauenly
substance
with
an
earthly
,
Nazian.
That
fl●sh
and
spirit
should
agree
so
well
together
.
so
that
Communio
haec
mentis
ad
corpus
in●ffabilis
sit
,
&
incomprehen●ibilis
intellectu
,
This
communion
of
the
minde
and
bodie
can
neyther
bee
conceiued
by
our
vnderstanding
,
nor
vttered
by
our
speech
,
the
soule
being
so
in
the
bodie
,
that
yet
it
is
not
mixed
with
the
bodie
,
it
is
within
vs
,
and
yet
goes
thorough
all
things
that
are
without
vs
,
That
the
soule
sh●uld
be
kept
in
the
bodie
by
blood
and
breth
,
yet
not
liuing
by
them
it
is
kept
in
the
bodie
by
blood
and
breath
,
and
yet
liues
not
by
blood
and
breath
,
beeing
a
Spirituall
thing
,
it
giues
vnderstanding
to
anie
other
Spirite
by
the
earthly
Organ
of
the
tongue
,
and
receiues
againe
intelligence
from
another
spirite
by
the
earthly
Organ
of
the
eare
:
God
hath
done
it
,
we
feele
it
,
but
know
not
the
reason
of
it
:
all
these
and
many
moe
●hould
moue
vs
to
reuerence
the
goodnesse
and
wonderfull
wisedome
of
our
Maker
,
●hewed
in
the
creation
of
man
.
Carnal
men
so
liue
as
if
they
were
nothing
but
fl●sh
onely
.
And
of
this
we
learn
how
farre
the
iudgement
of
Gods
spirite
,
differs
from
the
iudgement
of
man
,
and
that
euen
as
concerning
man
himselfe
:
It
is
thought
among
carnall
men
,
that
the
body
is
the
man
,
Sic
dediti
sunt
carni
ac
sanguini
,
ac
si
nihil
aliud
,
quam
carnem
se
esse
reputarent
:
and
therefore
are
they
so
giuen
to
pamper
flesh
,
as
if
they
were
no
other
thing
but
flesh
:
these
do
not
separate
the
vile
from
the
pretious
,
Wh●reas
the
body
is
but
the
house
,
the
man
is
he
who
dwels
in
the
bodie
.
the
man
is
hee
that
dwelles
in
the
bodie
;
and
looke
what
difference
there
is
betweene
a
house
and
him
that
dwelles
in
it
,
such
are
wee
to
put
betweene
the
soule
,
and
the
body
:
in
exteriall
dangers
thogh
the
house
bee
burnt
and
blowne
downe
with
windes
,
if
the
indweller
be
safe
,
we
account
that
the
losse
is
the
lesse
,
and
much
more
if
the
soule
escape
when
the
house
of
the
body
is
throwne
downe
by
death
,
are
we
to
esteeme
that
the
losse
is
but
small
:
It
is
reasonable
indeed
,
Let
vs
so
care
for
the
house
,
that
much
more
w●●●re
for
him
who
dw●ls
in
it
.
that
the
soule
should
loue
the
body
,
but
so
that
it
neglect
not
the
owne
selfe
:
let
A●am
loue
his
Euah
,
but
so
that
hee
hearken
not
vnto
her
voice
more
then
to
the
Lords
:
if
we
seeke
the
welfare
of
our
bodies
,
with
neglect
of
our
soules
,
we
shall
lose
them
both
,
but
if
we
subdue
the
body
by
discipline
,
that
the
soule
may
be
safe
,
then
shall
the
body
also
bee
partaker
of
her
glory
.
The
bodie
is
called
an
earthly
house
.
Earthly
.
The
second
general
obserued
here
,
is
,
that
the
Apostle
cals
our
body
an
house
of
earth
:
and
this
he
doth
for
two
causes
:
first
in
regard
of
the
matter
,
for
it
was
made
of
the
earth
:
next
in
regard
of
the
means
by
which
our
bodies
are
continued
,
and
vpholden
,
for
they
are
earthly
.
First
,
because
it
was
made
of
the
earth
As
to
the
first
,
that
man
is
made
of
earth
,
which
is
manifest
out
of
the
second
of
Genesis
,
it
doeth
highly
commend
the
great
power
of
the
Creator
:
to
doe
great
thinges
by
great
meanes
is
no
great
matter
;
but
when
by
smallest
meanes
greatest
things
are
done
,
it
doth
argue
without
all
doubt
the
great
excellency
of
the
worker
,
as
that
God
made
all
things
of
nothing
,
and
that
of
the
basest
matter
he
had
made
before
man
,
And
herein
appeares
Gods
power
and
wisdome
that
of
so
base
a
matter
hath
made
so
excellent
a
creature
.
hee
made
man
a
more
excellent
creature
,
then
any
other
that
hee
had
brought
out
before
him
;
hee
made
him
of
clay
,
but
in
many
respects
more
honourable
then
that
whereof
he
made
him
,
&
in
this
that
he
hath
giuen
to
man
,
Vt
sit
aliquid
sua
origine
gloriosius
,
Tertul.
de
resurrect
car
.
Hee
hath
set
out
the
glorie
of
his
power
and
wisedome
:
As
likewise
in
that
hee
hath
placed
such
a
Grace
and
Maiestie
in
that
same
face
,
which
hee
framed
of
Clay
,
that
the
feare
and
terrour
of
him
was
vppon
all
liuing
creatures
,
Ambros.
hexam
.
l.
6.
cap.
6.
Secondly
we
learne
heere
GODS
Soueraignty
ouer
man
,
The
soueraignty
of
God
ouer
man
,
is
more
th●n
that
which
the
Potter
hath
ouer
his
clay
.
he
is
but
a
vessell
of
earth
,
framed
by
the
hand
of
God
&
therfore
Woe
must
be
vnto
him
,
if
he
striue
with
his
Maker
:
a
vessell
of
clay
is
not
so
easily
broken
by
the
Potter
,
as
man
is
confounded
by
his
Maker
,
if
once
his
wrath
kindle
in
his
breast
against
him
.
It
were
therefore
good
for
man
before
hee
enter
into
enmitie
with
God
,
to
bethinke
himselfe
of
an
answere
to
that
question
of
the
Apostles
,
Do
ye
prouoke
God
vnto
anger
,
are
yee
stronger
then
he
?
Therefore
wo
to
him
who
liues
in
●nmity
with
God
.
The
Sidonians
would
not
make
warre
with
Herod
,
because
they
were
nourished
by
the
kings
land
;
and
it
might
more
iustly
be
a
reason
to
keep
vain
man
from
waging
battel
with
the
Lord
,
The
consideration
of
our
originall
does
le●rne
vs
humility
.
Thirdly
,
the
consideration
of
our
originall
learnes
vs
humility
,
si●ce
wee
are
of
the
earth
,
why
shal
we
wax
proude
,
specially
for
any
quality
of
our
body
,
which
was
taken
from
the
earth
,
and
must
returne
to
earth
againe
?
Therefore
God
gaue
vnto
the
first
man
the
name
of
Adam
,
signifying
redde
earth
,
that
as
oft
as
hee
heard
his
name
,
he
might
remember
his
originall
,
and
and
his
posterity
also
,
considering
the
Rocke
from
whence
they
came
,
might
let
fall
the
comb
of
their
naturall
pride
.
Which
if
we
cannot
learne
,
They
who
will
not
learn
it
by
their
originall
,
●et
them
looke
to
their
end
,
and
they
shal
see
no
cause
of
pride
.
by
looking
to
our
originall
,
let
vs
at
least
remember
our
end
,
&
it
shall
learne
vs
,
that
we
are
but
dust
:
yea
much
more
vile
then
common
dust
,
for
as
beautifull
Snow
,
when
it
is
resolued
into
water
whereof
it
was
congealed
,
becomes
fouler
water
then
any
other
else
,
so
man
being
turned
again
into
earth
,
it
becomes
viler
earth
then
any
other
earth
whatsoeuer
:
so
that
the
flesh
which
in
life
is
most
beloued
,
death
causes
to
be
most
abhorred
:
Greg.
moral
.
l.
16.
sect.
105
if
,
as
Gregory
councels
vs
,
Vnusquisque
hoc
quod
viuum
diligit
,
quid
sit
mortuum
pensaret
:
euery
man
would
pond●r
,
what
that
creatur
is
being
dead
,
which
so
greatly
man
loueth
,
while
it
liueth
,
it
would
serue
to
represse
in
vs
the
immoderate
desires
of
our
affections
.
O
man
,
Neither
is
there
strength
nor
beauty
,
nor
stature
of
the
body
to
be
delighted
in
.
why
wilt
thou
bee
bewitched
with
that
which
in
the
bodie
seemes
worthy
to
bee
loued
?
Is
it
for
the
strength
,
or
the
beautie
or
stature
therof
,
that
thou
art
delighted
with
it
?
I
pray
thee
consider
what
these
are
:
Is
not
the
strength
of
the
body
weakenes
?
Ere
it
be
long
the
grashopper
shall
be
a
burden
to
the
strongest
:
And
as
to
beauty
,
is
it
not
deceitfull
?
All
flesh
is
grasse
,
and
the
glorie
thereof
as
the
flowre
of
the
field
.
The
body
like
a
wall
of
clay
.
plastered
ouer
and
painted
with
colours
.
As
a
wall
of
clay
plastered
ouer
,
and
painted
:
after
that
a
little
winde
and
raine
hath
beaten
vponit
,
the
Lime
fals
away
,
and
the
clay
appeareth
:
so
is
it
with
the
most
pleasant
bodie
,
which
now
being
trimmed
with
the
colours
of
God
seemes
very
beautifull
,
but
after
that
the
storms
and
showers
of
diseases
hath
beaten
vppon
it
:
then
shall
it
appear
that
which
it
is
,
to
wit
,
but
Clay
indeede
;
and
though
for
stature
thou
were
like
to
the
sonnes
of
Anack
,
yet
neither
art
thou
for
that
the
more
pretious
:
for
the
highest
trees
are
not
most
fruitfull
,
Rem●mbrance
of
that
which
we
haue
bin
,
should
keepe
vs
from
waxing
proud
for
that
which
we
ar●
.
Let
it
therefore
bee
farre
from
vs
to
glorie
eyther
in
the
strength
or
beauty
,
or
stature
of
our
mortall
bodies
:
they
are
but
rotten
and
ruinous
habitations
;
nothing
is
there
in
them
to
puff
vp
our
pride
,
if
we
consider
them
aright
,
but
much
matter
to
humble
vs
.
It
is
written
of
Agathocles
,
who
of
a
Potter
was
made
a
King
,
that
he
caused
to
furnish
his
table
with
vessels
,
some
of
Golde
,
and
some
of
Loame
,
that
by
the
one
he
might
be
serued
as
a
King
,
and
by
the
other
admonished
that
hee
was
once
a
Potter
:
and
it
much
more
becomes
vs
,
who
now
are
called
to
the
high
dignity
of
the
sonnes
of
God
,
to
remember
what
wee
were
before
,
that
so
we
may
bee
humbled
in
our selues
,
&
be
thankfull
to
our
God
.
Secondly
,
the
bodie
is
called
an
earthly
hou●e
,
Secondly
,
the
b●dy
is
called
an
earthly
house
because
it
is
vpho●den
by
earthly
meanes
.
because
by
earthly
meanes
it
is
susteyned
and
vpholden
,
so
that
the
verie
food
by
which
we
liue
dooth
warne
vs
of
the
fragility
of
our
mortall
bodi●
,
the
fowles
of
the
ayre
,
and
beastes
of
the
earth
are
slaine
to
feed
vs
,
they
must
quit
the
silly
life
they
haue
,
before
they
can
bee
conuenient
foode
for
vs
:
And
I
pray
you
,
what
enduring
life
can
they
cause
vnto
vs
,
which
must
die
before
they
can
helpe
our
life
:
yea
within
short
time
,
if
they
bee
let
alone
,
they
corrupt
and
putrifie
of
their
owne
accord
:
thus
euerie
creature
that
feedes
vs
,
testifies
to
vs
in
their
kinde
,
that
our
life
is
but
a
silly
life
,
the
ende
whereof
is
death
and
filthy
rottennesse
.
Of
this
Tabernacle
:
the
third
generall
point
we
marked
heere
is
:
Our
body
is
called
a
Tab●rnacle
,
first
because
we
haue
here
a
couering
,
but
not
a
foundation
.
how
our
body
is
called
a
Tabernacle
:
And
that
first
for
some
similitude
of
the
building
,
a
Tabernacle
being
such
a
soiourning
place
,
as
Tectum
habeat
non
fundamentum
,
Ber.
parui
Sermones
.
hath
a
couering
,
but
not
a
foundation
,
to
warne
vs
,
that
how
euer
in
this
life
w●e
haue
aboue
vs
the
protection
of
God
,
Couert
for
the
storme
and
for
the
raine
,
yet
beneath
there
is
heere
no
foundation
,
whereon
we
may
rest
,
Abraham
,
Isaac
and
Iacob
,
to
looke
for
that
Citie
aboue
,
hauing
a
Foundation
:
that
is
,
our
Temples
building
,
in
which
without
danger
,
wee
may
lay
vp
our
treasure
,
hauing
both
a
roofe
&
a
foundation
,
fundamentum
est
stabilitas
aeternae
beatitudinis
,
tectum
consummatio
&
perfectio
ipsius
.
Secondly
,
our
bodies
care
called
Tabernacles
in
regard
of
the
vse
of
them
,
S●condly
,
because
we
should
vse
it
as
a
Sconse
or
Tent
for
the
warfare
.
since
our
life
is
a
warfare
,
wee
should
soiourne
in
the
body
,
as
souldiers
in
their
Sconses
&
Tents
,
that
out
and
in
them
wee
may
watch
for
vantage
ouer
our
enemies
,
to
annoy
them
,
and
defend
our selues
from
them
:
but
it
is
to
bee
lamented
that
our
bodies
,
which
should
be
vsed
as
Tabernacles
for
warre
,
Basil.
ser.
10.
in
Psal.
qui
habitat
.
are
turned
in
domicilia
turpissimae
captiuitatis
,
in
little
houses
of
seruitude
&
bondage
Thirdly
,
because
it
is
not
fixed
in
one
place
,
as
an
house
,
but
is
made
for
transporting
.
And
thirdly
,
to
shew
their
mortality
,
they
are
compared
to
Tabernacles
,
for
they
are
moueable
at
the
will
and
arbitrement
of
God
,
who
hath
pitched
them
,
we
haue
here
no
continuing
City
,
but
should
liue
in
the
body
,
as
ready
euery
houre
to
bee
transported
,
for
wee
know
not
when
it
shal
please
the
Lord
to
pull
vp
the
stakes
of
our
Tabernacle
,
to
slake
the
cordes
,
and
folde
vp
the
couering
therof
,
which
shortly
must
bee
done
to
euery
one
of
vs
:
but
our
comfort
is
,
that
as
the
Arke
of
God
,
which
in
the
Wildernesse
dwelt
in
a
moueable
Tabernacle
,
was
afterward
placed
in
a
fixed
and
stablished
Temple
in
Canaan
:
so
our
soules
shall
bee
translated
from
this
earthly
Tabernacle
to
haue
their
dwelling
in
that
Temple
of
God
in
heauen
Great
ioy
was
in
Ierusalem
,
when
Salomon
transported
the
Arke
from
the
Tabernacle
to
the
Temple
,
but
greater
ioy
shall
be
to
our
soules
,
when
God
shall
carrie
them
from
this
earthly
Tent
,
to
that
heauenly
and
eternall
habitation
.
Be
dissolued
.
Heere
we
see
,
that
in
the
Christian
,
death
dooth
no
more
,
but
dissolue
his
earthly
Tabernacle
.
That
death
wh●rein
all
deaths
concurre
,
is
the
proper
pun●shment
of
sinne
.
It
is
demaunded
by
Augustine
,
what
kinde
of
death
it
was
,
which
God
denounced
to
man
in
paradise
,
if
he
did
eat
of
the
forbidden
tree
,
Aug.
de
ciuit
.
Dei
.
l.
13.
cap
12.
Vtrum
corporis
,
an
animae
,
an
totius
hominis
,
an
illa
quae
dicitur
secunda
:
And
he
aunswers
;
that
into
that
death
,
which
is
the
proper
punishment
of
sinne
,
all
kinds
of
death
concurres
:
for
as
the
whole
earth
consists
,
sayes
he
,
of
many
earths
,
&
the
Catholike
Church
consists
of
many
particular
Churches
,
so
vniuersal
death
,
which
is
the
proper
punishment
of
sin
consists
of
all
sorts
of
death
.
Now
the
Scripture
makes
mention
chiefly
of
two
sorts
o●
death
the
first
and
second
:
Of
the
two
kindes
of
death
mentioned
in
holy
scripture
.
the
first
death
hath
in
it
two
deaths
,
the
one
of
the
soule
,
the
other
of
the
body
:
the
death
of
the
soule
is
,
when
the
soule
quickening
the
body
,
is
not
quickened
of
God
,
Death
of
the
whole
man
,
what
it
is
.
So
then
the
death
of
the
whole
man
is
,
Cum
anima
sine
deo
&
corpore
ad
tempus
paenas
luit
▪
but
the
second
death
,
which
is
so
called
,
because
by
many
deg●ees
it
is
greater
then
the
other
:
and
there
is
not
any
other
behinde
it
,
is
,
Cum
anima
sine
Deo
,
cum
corpore
aeternas
paenas
luit
.
Where
that
we
may
yet
more
cleerely
distinguish
the
death
of
a
Christian
from
the
death
of
the
wicked
,
it
is
to
be
enquired
,
It
is
demanded
seeing
the
soule
and
body
of
the
wicked
sh●ll
be
vni●ed
in
the
resurrect●on
:
how
shall
they
be
punished
with
the
second
death
.
seeing
in
the
resurrection
the
wicked
shall
haue
their
soules
and
bodies
vnited
together
,
how
shall
they
be
punished
with
death
?
The
aunswer
is
,
that
this
vnion
of
their
soules
and
bodies
shall
be
with
such
a
fearfull
diuision
from
God
,
&
among
themselues
,
that
they
shall
rather
wish
to
be
extinguished
,
and
turned
into
nothing
,
then
be
vnited
againe
,
Gregor.
moral
.
l.
15.
Sect
▪
55.
Ad
augmentum
tormenti
,
&
hic
de
corporenolens
educitur
impius
,
&
illic
in
corpore
tenetur
inuitus
.
In
this
life
the
wicked
is
taken
out
of
the
body
against
his
will
,
and
in
the
life
to
come
,
hee
is
kept
in
the
bodie
against
his
will
:
and
by
both
of
these
his
torment
is
encreased
:
In
the
first
creation
God
conioyned
soule
and
body
;
that
they
might
be
a
mutuall
comfort
one
to
other
,
It
is
answered
that
this
●nion
of
their
●oule
and
body
,
is
for
their
greater
punishment
.
but
in
the
second
death
by
the
contrary
they
are
vnited
for
the
mutual
punishment
one
of
another
:
so
that
the
body
shall
bee
for
no
other
ende
quickened
by
the
soule
but
to
make
it
feeling
,
and
sensible
of
horrible
paine
:
for
if
euen
now
in
this
life
it
bee
come
vpon
man
,
as
a
iust
punishment
of
his
rebellion
against
God
,
that
the
body
is
not
so
seruiceable
to
the
soule
as
it
was
in
the
beginning
,
Anima
quippe
quia
sup●riorem
Dominum
suo
arbitrio
deseruit
,
Aug.
de
.
ciuit
.
dei
l.
13.
c.
13
inferiorem
famulum
,
sibi
subiectum
non
habet
,
how
much
more
shall
it
bee
so
in
the
last
recompense
that
either
of
themshal
become
a
griefe
,
and
burden
to
others
.
Here
is
then
to
bee
taken
vp
that
greate
difference
which
is
between
the
death
of
the
Christian
and
of
the
worldling
,
A
great
difference
betweene
the
death
of
the
Christian
and
the
wicked
.
in
the
death
of
the
wicked
,
all
sorts
of
deathes
concurres
,
●hereas
the
Christian
suffers
but
Aliquid
mortis
a
peece
of
death
,
to
wit
,
the
dissolution
of
his
earthly
house
:
the
Serpent
can
doe
no
more
to
him
,
but
manducare
terram
eius
,
fasten
his
teeth
vpon
his
earthly
parte
,
as
to
the
heauenly
soule
it
falles
not
vnder
the
danger
of
death
.
So
that
the
vantage
is
greate
,
which
the
Christian
hath
ouer
his
enemies
,
The
Christian
shall
neuer
die
that
death
which
is
the
punishment
of
the
wicked
.
in
that
the
death
which
the
wicked
shall
die
,
the
Christian
is
exempted
from
it
,
but
that
parte
of
death
which
hee
shall
suffer
,
and
they
are
able
to
inflict
vpon
him
,
they
themselues
shall
shall
not
escape
it
.
Iezabel
may
make
her
vow
to
haue
the
head
of
Elijah
:
but
how
little
effect
there
is
in
such
furie
of
flesh
,
is
manifest
in
that
same
example
,
And
the
wicked
cannot
free
themselues
of
that
death
,
which
they
inflict
on
the
godly
●
beside
that
,
a
worse
abides
them
.
for
God
preserued
his
seruant
safe
,
and
her
own
head
was
giuen
in
a
prey
to
the
dogges
,
and
they
like
the
Burrios
of
the
Lord
deuoured
her
,
leauing
nothing
but
the
skull
of
her
head
,
and
palms
of
her
hands
:
why
then
shall
we
bee
affraid
of
them
,
who
are
not
exempted
from
that
doome
,
which
in
their
greatest
anger
they
giue
vpon
vs
:
when
it
was
tolde
Anaxagoras
the
Philosopher
,
that
by
his
enemies
meanes
he
was
condemned
to
die
,
he
neuer
troubled
himself
for
the
matter
,
but
made
this
answere
:
Iam
olim
istam
sententiam
tulit
natura
in
illos
aeque
ac
in
me
,
that
long
since
nature
had
giuen
out
the
sentence
of
death
vppon
them
,
as
well
as
vppon
him
.
If
such
strength
was
in
any
Ethnik
,
what
should
there
bee
in
any
Christian
?
But
beside
this
,
By
death
we
get
deliuerance
from
our
present
euils
.
the
excellent
benefits
wee
receiue
by
death
should
confirme
vs
against
all
the
terrors
and
paines
thereof
;
for
first
it
relieues
vs
of
much
euill
:
for
by
it
our
dayes
of
sinne
are
finished
,
and
wee
are
deliuered
from
the
miseries
of
this
life
.
If
wee
had
beene
immortall
in
this
this
miserable
mortality
,
our
estate
had
been
most
lamentable
:
euen
the
Ethniks
by
the
light
of
●ature
vnderstood
,
that
it
was
a
great
benefite
that
the
bodie
was
but
Mortale
vinculum
animae
,
Aug.
de
.
ciuit
.
Dei
.
l.
9.
cap.
10.
a
temporal
or
mortall
band
of
the
soule
;
and
they
gaue
the
reason
,
What
a
great
benefit
it
is
,
that
our
bodies
are
mortall
.
Ne
semper
huius
vitae
miserijs
anima
tener
etur
,
least
the
soule
should
be
for
euer
deteyned
vnder
the
miseries
of
this
wretched
life
:
but
praised
bee
God
,
this
comfort
is
made
sure
to
vs
by
a
clearer
light
,
that
our
soules
shall
not
for
euer
be
deteyned
in
the
bodie
,
as
in
a
house
of
bondage
,
but
that
shortly
they
shall
bee
deliuered
,
and
that
in
so
wonderfull
a
manner
,
that
death
which
is
the
daughter
of
sinne
shall
become
the
destroyer
of
her
owne
mother
:
for
vnto
the
Christian
,
death
is
a
perfite
mortification
of
all
his
earthly
members
.
Neither
are
we
by
it
onely
deliuered
from
euill
,
By
death
we
are
set
at
libertie
to
enioy
our
greatest
good
.
but
also
entred
to
the
fruition
of
our
greatest
good
:
for
as
a
cloud
dissolued
giues
vs
cleare
sight
of
the
Sun
,
which
before
was
obscured
from
vs
,
or
as
the
doors
of
the
prison
being
opened
by
the
Angel
,
made
a
faire
way
to
Peter
to
come
out
and
enter
into
Ierusalem
,
so
is
it
,
Aug.
de
.
ciuit
.
dei
.
l.
9.
c.
20.
,
dissolutio
corporis
,
absolutio
est
animae
,
the
dissolution
of
the
body
is
the
absolution
of
the
soule
:
as
the
snare
being
broken
,
the
bird
escapeth
,
so
the
body
being
dissolued
,
Athanas
in
q●estionibus
quaest.
18.
Euadit
reclusa
intus
columba
hoc
est
anima
,
the
soule
hath
a
readie
way
to
the
face
of
God
.
There
is
wrought
by
death
,
Many
lookes
to
the
dissolution
,
but
not
to
the
coniuction
made
by
death
,
and
therefore
are
affraid
at
it
.
as
saith
the
Apostle
,
both
a
dissolution
and
a
coniunction
.
The
cause
why
death
seemes
terrible
to
many
,
is
,
for
that
they
look
to
the
dissolution
,
and
not
to
the
coniunction
,
the
dissolution
is
of
the
soule
from
the
body
,
the
coniunction
is
of
the
soule
with
Christ
:
if
then
we
be
affraid
,
when
wee
looke
to
the
dissolution
,
let
vs
also
looke
to
the
coniunction
,
and
be
comforted
,
I
desire
to
bee
dissolued
,
there
the
dissolution
:
and
to
be
with
Christ
,
there
the
coniunction
.
We
vse
commonly
to
call
death
a
departure
,
and
so
it
is
a
departure
from
them
who
are
deere
vnto
vs
,
but
to
them
who
are
more
deere
:
and
therefore
should
we
not
so
much
be
grieued
at
our
departure
from
that
company
we
leaue
behinde
vs
,
as
reioyced
by
thinking
of
that
blessed
fellowship
,
which
is
before
vs
,
for
we
returne
to
our
father
,
from
whom
we
came
,
to
our
eldest
brother
,
whom
we
haue
not
yet
seene
,
but
long
to
see
him
,
because
we
loue
him
,
to
the
company
of
innumerable
Angels
,
to
the
Congregation
of
the
first
borne
,
and
to
the
Spirits
of
iust
and
perfite
men
.
But
here
two
things
must
bee
remooued
,
Two
things
remoued
which
make
death
fearefull
.
which
impaire
this
comfort
,
and
makes
death
seeme
much
more
terrible
,
The
feare
of
punishment
after
death
then
it
is
indeede
.
The
first
is
the
fear
of
punishment
after
death
,
but
in
verie
deede
,
quid
hoc
ad
mortem
,
quod
post
mortem
est
?
Ambr.
de
bono
mortis
.
c.
8
Why
shall
death
bee
blamed
for
that
which
falles
out
after
death
,
Acerbitas
non
mortis
est
,
sed
culpae
,
the
bitternesse
is
not
in
death
,
But
indeede
death
is
not
to
be
blamed
for
thatwhich
comes
after
it
but
in
sinne
:
let
a
man
therefore
purge
his
conscience
,
and
death
shall
neither
bee
fearefull
,
nor
bitter
vnto
him
:
As
a
Serpent
wanting
the
sting
,
may
be
put
in
our
bosom
without
perrill
,
so
if
sinne
,
which
is
the
sting
of
death
be
taken
away
,
wee
may
boldly
welcome
death
,
yea
embrace
it
without
feare
:
it
cannot
hurt
vs
.
The
other
cause
is
,
that
men
apprehend
death
,
An
apprehension
that
death
destroyes
man
.
to
be
the
destruction
of
man
,
but
in
very
truth
it
is
not
so
,
but
rather
as
I
said
,
the
absolution
of
man
,
it
is
neyther
totall
,
for
it
onely
dissolues
the
bodie
,
nor
yet
perpetuall
.
Some
Ethnikes
falsly
called
it
,
Aeternus
Somnus
,
it
is
a
sleepe
indeed
,
but
not
eternall
,
for
in
the
resurrection
the
body
shall
bee
wakened
and
raised
vp
againe
,
so
then
Non
mors
ipsa
,
Ambros.
ibid.
Death
it self
is
not
terrible
but
the
opinion
of
death
.
sed
opinio
de
morte
est
terribilis
,
it
is
not
death
it selfe
,
but
an
opinion
of
death
which
is
terrible
,
for
since
it
translates
vs
from
this
present
euill
world
vnto
euerlasting
life
:
I
know
not
said
Nazianzen
,
how
it
can
be
called
death
,
it
being
Nomine
magis
,
quam
re
sormidabilis
,
fearefull
in
name
,
Greg.
moral
.
l.
4.
sect.
47.
Vmbra
tantummodo
est
mortis
,
is
onely
the
shaddow
of
death
,
and
therefore
such
as
are
dead
,
not
in
●he
soule
,
but
in
the
flesh
,
non
vera
morte
,
sed
vmbra
tantum
mortis
o●eriri
dicuntur
,
are
not
said
to
be
truely
dead
,
but
only
couered
with
the
shaddow
of
death
.
We
are
not
then
to
looke
vpon
death
in
the
glasse
of
the
lawe
,
Death
should
not
be
looked
vpon
in
the
glasse
of
the
law
,
but
in
the
mirrour
of
the
Gospell
.
but
in
the
mirrour
of
the
Gospel
:
life
looked
vpon
with
the
eyes
of
nature
,
seemes
a
better
thing
then
it
is
,
couered
as
it
were
with
a
white
vaile
,
though
in
deede
it
bee
very
blacke
:
for
if
the
pleasures
thereof
be
compared
with
the
paines
,
it
will
bee
found
that
the
paines
exceede
the
pleasures
,
both
for
their
number
,
greatnesse
and
continuance
,
it
being
most
certaine
,
that
no
pleasure
in
the
earth
hath
beene
found
to
endure
so
long
,
as
the
paines
of
a
feuer
,
whereas
on
the
other
hand
,
if
death
bee
looked
vpon
with
the
eyes
of
nature
,
it
seemes
to
be
very
terrible
,
&
as
it
were
couered
with
a
blacke
vaile
,
but
is
white
indeed
,
being
to
the
godly
but
a
finishing
of
our
miseries
,
&
entrance
to
our
endlesse
glorie
.
And
this
shall
be
euident
if
we
mark
these
phrases
by
which
the
spirit
of
God
describes
death
to
vs
in
holy
scripture
:
Comfortable
phrases
,
by
which
death
is
described
by
the
spirit
of
God
.
the
death
of
Abraham
S.
Paul
expresses
the
nature
of
our
death
by
thr●e
similitudes
.
But
most
cleerly
doth
S.
Paul
by
three
proper
similitudes
,
expressethe
nature
of
death
vnto
vs
;
for
first
he
compares
it
to
the
laying
aside
of
an
old
rotten
garment
,
in
stead
whereof
,
wee
put
on
a
better
,
teaching
vs
thereby
,
that
as
no
poore
man
will
grudge
to
lay
aside
his
contemptible
garment
when
a
better
is
offered
vnto
him
,
He
compares
it
to
the
changing
of
a
garment
.
far
lesse
shold
a
Christian
murmure
,
when
God
vncloths
him
of
his
corruptible
bodie
,
since
he
doth
it
,
that
hee
may
cloth
him
with
a
more
excellent
garment
of
glorie
,
and
●mmortalitie
.
Secondly
,
he
compares
the
laying
of
our
bodies
in
the
graue
to
the
sowing
of
seede
in
the
earth
,
To
the
sowing
of
seed
in
the
earth
,
tha●
it
may
grow
againe
.
1.
Cor.
15.
teaching
vs
thereby
,
that
suppose
our
bodies
being
couered
with
moulds
rot
&
putrifie
vnder
the
earth
yet
they
shall
spring
vp
again
,
and
the●fore
we
shold
willingly
render
our
bodies
to
the
Lord
that
great
husbandman
,
to
be
dimpled
like
pickles
of
liuely
seede
by
his
owne
hand
,
in
any
parte
of
the
earth
hee
pleases
,
yea
if
it
were
in
the
bottome
of
the
sea
,
seeing
the
whole
world
is
the
Lords
husbandry
,
which
he
can
cause
to
bring
out
fruite
to
him
at
his
pleasure
:
At
his
word
both
the
earth
and
water
brought
out
to
him
liuing
creatures
which
neuer
had
been
:
and
shal
we
not
thinke
that
at
his
word
they
wil
render
to
him
these
creatures
,
To
a
flitting
from
one
house
to
another
.
which
haue
bin
before
?
And
thirdly
he
cals
it
here
a
flitting
from
one
house
to
another
,
a
remoouing
from
our
cot
house
on
earth
,
to
a
Palace
of
glorie
in
heauen
.
Albeit
death
be
certaine
,
yet
the
time
,
place
,
and
kinde
thereo●
is
vncertaine
Now
this
being
spoken
vpon
the
worde
Dissolued
for
our
comfort
in
death
,
somthing
further
must
we
marke
out
of
it
,
for
our
preparation
to
death
:
Howeuer
death
be
most
certaine
,
yet
the
Apostle
speaks
indefinitly
of
it
,
both
in
regard
of
the
time
,
the
place
,
and
the
kinde
of
death
:
it
is
out
of
al
doubt
,
our
bodies
must
bee
dissolued
,
but
wee
know
not
when
,
nor
where
,
nor
how
:
in
these
three
respects
death
is
vncertaine
.
As
to
the
time
of
our
death
,
Many
dreame
of
more
daies
than
they
haue
&
are
far
deceiued
at
the
length
.
Aug.
God
hath
hidden
it
from
our
eies
,
Nihil
certius
morte
,
nihil
incertius
hora
mortis
.
Many
goe
out
of
the
body
,
being
disapointed
as
concerning
the
time
,
lipning
and
looking
in
their
owne
thought
for
a
longer
time
,
then
they
find
ordeined
for
them
.
In
this
folly
by
nature
wee
are
all
followers
of
that
rich
man
,
who
dreamed
to
himselfe
that
he
had
many
daies
to
the
fore
,
when
in
very
deed
hee
had
not
one
:
for
that
same
night
his
soule
was
taken
from
him
,
Time
of
our
death
left
vncertaine
to
make
vs
the
more
vigilant
Alway
the
vncertainty
of
death
in
regard
of
time
,
God
hath
done
it
in
wisedome
,
to
make
vs
the
more
carefull
:
Ignoratur
vnus
dies
,
vt
obseruentur
multi
:
Hee
hath
made
one
day
vnknowne
,
that
many
daies
may
be
obserued
▪
If
the
good
man
of
the
house
had
known
what
houre
the
thiefe
would
come
,
hee
would
haue
watched
,
&
not
suffred
his
house
to
be
digged
through
.
Be
ye
therfore
prepared
:
the
house
is
the
body
,
the
theef
that
breakes
it
is
death
,
the
treasure
thou
keepst
in
it
,
is
thy
soule
,
therfore
watch
&
pray
:
the
conclusion
of
the
Parable
telles
vs
,
that
God
hath
hid
the
houre
of
death
from
vs
,
not
to
snare
vs
but
to
stirre
vs
to
vigilance
,
Ideo
voluit
horam
mortis
incertam
esse
,
vt
semper
sit
nobis
suspecta
,
God
hath
made
the
houre
of
death
vncertaine
,
because
hee
will
haue
it
alway
suspected
.
The
life
of
man
is
but
a
life
that
turnes
vpon
seuen
daies
,
and
in
one
of
them
man
must
die
.
The
life
of
man
on
earth
,
is
but
a
life
of
seauen
daies
,
how
manie
yeares
soeuer
he
liue
,
yet
hath
hee
but
these
same
dayes
multiplied
vnto
him
:
As
he
therfore
,
who
hauing
seuen
seruants
to
serue
him
,
if
he
be
aduertised
that
one
of
the
seauen
will
slay
him
;
takes
seruice
from
them
,
with
the
narrower
obser●ation
of
euerie
one
of
them
,
when
they
come
by
course
to
serue
him
:
so
man
,
Therefore
sh●ld
he
take
heed
to
them
all
.
whose
life
runnes
vpon
seauen
dayes
in
the
weeke
,
which
together
with
their
shaddowes
serue
him
by
course
,
since
he
is
tolde
that
in
one
of
them
hee
must
die
,
and
he
knows
not
which
it
is
,
he
shold
the
more
carefully
obserue
them
all
,
to
liue
holily
,
and
godly
in
them
:
let
all
of
them
be
passed
ouer
in
feare
:
let
none
of
them
want
their
owne
exercises
of
godlinesse
,
so
shall
we
die
peaceably
,
and
with
comfort
in
any
of
them
,
wherein
it
shall
please
God
to
call
vpon
vs
.
Secondly
,
The
place
of
death
vncertaine
.
in
regard
of
the
place
death
is
also
so
vncertain
,
somehaue
died
in
the
wombe
wherein
they
tooke
life
,
some
in
the
Cradle
▪
as
the
infants
of
Bethlem
,
some
in
the
bedde
,
as
Ishboseth
,
some
in
the
Parlour
,
as
Eglon
,
some
on
the
stoole
,
as
Arrius
,
some
at
the
table
,
as
Ammon
,
some
in
the
Chappell
as
Sennacherib
,
some
in
the
Temple
,
We
can
come
to
no
place
in
the
which
some
haue
not
died
before
vs
.
as
Ioab
:
In
a
word
,
what
place
is
there
wherin
we
can
come
,
in
the
which
,
or
the
like
of
it
,
some
men
haue
not
died
before
vs
:
and
this
to
warne
vs
,
how
in
euery
place
we
shold
be
prepared
,
Vbique
te
expectatmors
,
Thirdly
,
the
kinde
of
our
death
is
also
left
vncertaine
vnto
vs
,
The
kinde
of
death
is
also
vncertaine
,
that
for
all
deaths
we
might
be
prepared
.
that
against
all
kinds
of
death
wee
may
be
prepared
;
there
is
one
way
by
which
we
all
come
into
the
worlde
,
but
many
wayes
by
which
wee
goe
out
of
it
,
for
some
die
in
the
water
,
as
Pharao
,
some
in
the
fire
as
the
King
of
Edom
,
some
by
Lions
as
the
disobedient
Prophet
,
some
by
Beares
as
the
railing
children
,
We
come
all
into
the
world
by
one
way
,
but
we
go
out
of
it
by
many
.
some
by
dogges
,
as
cruell
Iezabel
,
some
by
vermine
as
proude
Herod
,
some
by
the
sword
,
as
swift
Azahel
,
some
smothered
in
the
house
as
the
children
of
Iob
,
some
by
the
fall
of
a
wall
,
as
those
eighteene
men
,
slaine
by
Siloam
Tower
,
some
by
the
cast
of
a
stone
as
Abimelech
,
some
of
a
paine
in
their
head
as
the
Shunamits
sonne
,
some
of
a
paine
in
their
belly
,
as
Antioc●hus
,
some
of
a
Gowte
●n
their
feete
as
Asa
,
●ome
by
the
priuate
corruption
of
their
owne
distemperate
humors
,
some
by
distemperature
of
publicke
humours
,
which
are
corrupt
lawes
.
In
a
word
,
We
should
not
much
care
for
the
kind
of
death
but
for
the
way
we
goe
after
death
.
so
fraile
a
vessell
is
man
,
that
easily
by
innumerable
wayes
hee
is
broken
:
and
all
these
haue
we
seene
before
vs
,
that
for
a●l
them
wee
might
be
prepared
,
making
readie
our selues
to
die
,
&
referring
the
kinde
of
our
death
to
the
good
pleasure
of
God
,
Aug.
de
ciuit
.
dei
.
l.
1.
c.
11.
Non
est
multum
curandum
,
necessariò
morituro
,
qua
morte
moriatur
,
sed
quò
post
mortem
ire
Compellatur
,
since
of
necessity
wee
must
die
,
let
vs
not
care
much
for
the
kinde
of
death
,
but
rather
of
the
way
which
after
death
wee
are
to
goe
:
And
for
this
cause
,
did
our
blessed
Sauiour
vndergoe
a
cursed
death
,
that
euery
death
might
bee
made
blessed
to
them
who
die
in
the
faith
of
the
Lord
.
Be
dissolued
.
Men
should
not
be
violent
actors
of
their
owne
death
,
but
patient
sufferers
.
Last
of
all
wee
obserue
here
that
the
word
which
the
Apostle
vses
,
being
passiue
,
wee
are
taught
,
that
men
shold
not
bee
violent
Actors
of
their
owne
death
,
but
patient
sufferers
at
the
good
pleasure
of
God
:
In
all
the
Booke
of
God
there
is
not
asillable
allowing
selfe-murther
:
The
law
which
forbids
to
kill
,
dooth
first
of
all
forbidde
to
kill
thy selfe
:
I
wil
require
(
saith
the
Lorde
)
your
bloode
at
the
handes
of
Beastes
,
at
the
handes
of
a
man
himselfe
,
at
the
hands
of
euery
brother
will
I
require
it
:
And
heereby
that
storie
of
the
Maccab●es
,
A
selfe
murtherer
neuer
allowed
,
but
condemned
in
holy
scrip●●re
for
selfe
murther
may
bee
knowne
to
bee
but
a
bastard
breath
,
being
so
discordant
f●om
the
rest
of
Scripture
,
breathed
by
diuine
inspiration
of
the
holy
Ghost
.
Ethnikes
counted
it
magnanimity
in
desperate
troubles
to
dispatch
themselues
,
but
indeed
it
is
pusillanimity
;
that
is
a
great
mind
,
which
can
endure
trouble
with
patience
:
and
it
is
but
a
feeble
spirit
,
which
being
impatient
of
trouble
,
seekes
by
selfe-murther
to
eschue
it
.
Properly
did
Ierome
call
such
Martyres
slultae
philosphiae
.
As
to
Samsons
fact
it
was
singular
,
no
more
to
bee
followed
,
then
Abraham
his
offring
of
his
sonne
,
or
Israels
policie
in
spoyling
the
Egyptians
,
which
had
their
owne
warrants
,
but
cannot
warrant
vs
to
transgresse
the
knowne
and
common
commaundements
of
God
.
The
second
par●
o●●he
verse
conteynes
the
vantage
we
●aue
by
death
.
Wee
haue
a
building
.
Now
followes
the
second
part
of
the
verse
,
conteyning
the
vantage
we
get
by
that
exchange
wee
make
in
death
,
to
wit
,
that
by
it
wee
are
translated
into
a
better
building
:
where
before
we
enter
into
the
wordes
,
if
it
bee
demaunded
,
what
then
?
Is
there
no
more
to
bee
done
to
the
bodie
?
When
it
is
dissolued
,
must
it
lie
still
in
Dust
and
Ashes
?
And
haue
wee
no
further
comfort
concerning
it
?
The
comfort
giuen
here
against
death
concernes
the
soule
onely
.
The
aunswere
is
,
that
the
comfort
which
here
is
giuen
doth
only
concern
the
soule
but
if
we
wil
conioyne
with
this
,
other
places
of
Scripture
,
wee
shall
finde
full
and
perfite
comfort
,
both
for
body
and
soule
.
For
not
only
know
wee
that
our
bodies
shall
bee
raised
vp
againe
in
the
last
day
,
Comfort
concerning
the
losse
of
our
bodies
by
death
is
to
be
sought
●n
other
places
of
Scripture
.
but
that
when
they
shall
sleepe
in
the
graue
,
the
holy
Ghost
who
now
dwelles
in
them
shall
watch
ouer
them
,
to
preserue
them
to
immortality
,
from
the
time
wee
be
dead
,
our
bodies
are
neglected
and
forsaken
of
these
,
who
loued
vs
most
deerly
in
our
life
,
after
that
they
haue
laid
vs
in
the
graue
they
returne
to
eate
and
drinke
,
and
in
their
wonted
manner
to
refresh
themselues
,
and
within
short
time
they
quit
all
remembrance
of
vs
;
The
Lord
will
no●
forsake
that
body
,
whi●h
was
the
Temple
of
h●●
spirit
,
●ut
will
ke●pe
the
d●st
thereof
.
But
as
to
the
Lord
our
God
,
he
will
neuer
n●glect
,
nor
forsake
,
nor
forget
that
body
which
he
honored
to
bee
his
owne
Temple
,
dwelling
in
it
by
his
holy
spirite
,
but
wil
keepe
the
very
dust
thereof
,
till
he
restore
it
againe
to
life
.
An
example
whereof
wee
haue
in
the
fauourable
dealing
of
God
with
Iacob
,
who
dyed
in
Egypt
,
and
was
conueyed
to
Canaan
by
Ioseph
and
Pharaoh
his
Chariots
,
I●cobs
dead
body
honourably
buried
by
God
.
yet
vnto
none
of
them
wil
God
giue
the
praise
of
the
buriall
of
Iacobs
corps
,
hee
is
not
ashamed
to
take
to
himselfe
,
according
to
the
promise
hee
made
vnto
his
seruant
,
that
he
would
not
onely
go
with
him
downe
to
Egypt
,
but
also
would
bring
him
vp
againe
to
Canaan
,
therby
declaring
how
pretious
in
his
sight
the
death
of
his
Saints
is
,
and
how
honorable
he
esteemes
these
bodies
,
which
haue
bin
the
Temples
of
his
holy
spirit
.
Three
things
to
be
considered
here
.
Now
in
these
words
wee
haue
three
things
to
be
considered
:
first
,
what
is
meant
by
this
building
:
secondly
,
how
saies
the
Apostle
,
that
we
haue
it
:
Thirdly
,
what
are
the
properties
,
by
which
it
is
described
.
By
this
building
some
vnderstands
that
immortall
and
glorified
body
,
The
fi●st
thing
to
be
considered
here
,
is
,
what
is
meant
by
this
building
.
which
shal
be
giuen
vs
in
heauen
:
the
same
body
in
substance
which
now
wee
haue
,
but
transformed
,
and
made
like
vnto
Christs
glorious
bodie
,
and
indeede
vnto
it
agrees
this
description
;
for
that
body
is
of
God
not
made
with
handes
,
not
preserued
by
the
helpe
of
secondarie
meanes
,
as
is
this
body
which
was
begotten
by
our
father
,
conceiued
by
our
mother
,
By
this
building
is
not
to
be
vnderstood
our
glorisied
bodies
,
for
those
we
get
not
till
the
resurrection
.
nourished
and
brought
vp
to
the
state
wherein
now
it
is
,
by
the
helpe
of
hands
:
and
again
,
where
this
mortall
body
is
a
temporal
Tabernacle
,
the
immortall
shall
bee
an
eternall
habitation
.
All
these
are
true
:
but
because
our
soules
shall
not
dwell
in
these
bodies
till
the
resurrection
,
they
cannot
bee
meant
here
by
this
building
to
the
which
wee
are
transported
incontinent
after
death
.
By
this
building
then
wee
are
to
vnderstand
that
place
of
glory
,
But
that
place
of
glory
into
which
we
are
transated
aft●r
death
.
which
in
the
third
heauens
God
hath
prepared
for
his
children
,
called
in
the
Gospell
the
euerlasting
habitations
,
New
Ierusalem
;
a
City
hauing
the
glorie
of
God
in
it
,
a
Citie
foure
squared
,
in
length
,
breadth
and
height
equall
;
a
Citie
wherein
al
the
Citizens
sees
the
face
of
God
,
through
the
streets
wherof
runs
the
water
of
life
,
and
in
euery
side
thereof
the
tree
of
life
:
this
is
the
glorious
building
,
into
the
which
our
soules
are
carried
by
Angels
,
so
soone
as
they
depart
out
of
the
body
.
The
second
thing
to
be
considered
here
,
is
,
how
saies
the
Apostle
we
haue
this
building
.
The
second
thing
we
proposed
here
to
speak
of
,
was
,
how
is
it
,
that
the
Apostle
saies
,
We
haue
this
building
,
hee
saies
not
we
shal
get
it
,
but
that
presently
wee
haue
it
:
The
reason
is
,
because
presently
wee
haue
the
rights
and
securities
:
If
worldlings
account
themselues
sure
enough
of
earthly
inheritances
,
when
they
haue
the
charter
,
The
reason
is
,
because
presently
we
have
the
rights
and
●ecurities
of
it
,
which
are
,
Charter
,
Confirmation
,
Seazing
and
Possession
.
seazing
,
confirmation
,
and
possession
of
them
,
how
much
more
arewesure
of
that
heauenvly
building
,
who
haue
already
receiued
all
these
rights
and
securities
thereof
from
the
Lord
our
God
.
The
Charter
Of
the
Charters
of
our
heauenly
building
.
of
our
heauenly
inheritance
is
the
good
worde
of
God
,
wherein
the
Lord
of
his
speciall
grace
,
&
fauour
hath
disponed
it
vnto
vs
,
Feare
not
little
flocke
,
it
is
the
fathers
will
to
giue
you
the
kingdome
:
besides
that
,
the
same
is
left
to
vs
in
legacie
by
our
elder
brother
Iesus
Christ
,
who
before
that
hee
offered
himselfe
in
a
Sacrifice
for
our
sinns
vpon
the
Crosse
,
Most
comfortable
Meditations
.
did
first
commend
vs
to
his
father
by
an
euerlasting
prayer
:
Father
,
I
will
,
that
these
whom
thou
hast
giuen
me
,
bee
where
I
am
,
that
they
may
see
the
glory
I
had
with
thee
from
the
beginning
.
Of
the
confirmation
we
haue
receiued
vpon
our
Charter
.
But
we
haue
yet
more
beside
this
disposition
made
vs
of
God
,
strong
Confirmations
thereof
,
for
the
father
hath
confirmed
the
disposition
,
made
by
him
with
an
oath
,
to
shew
to
the
heyres
of
promise
,
the
stability
of
his
Counsell
.
Again
,
the
Legacy
made
by
the
sonne
,
hee
hath
ratified
by
his
owne
bloode
,
and
the
death
of
the
Testator
interuening
,
hath
made
the
Testament
vnchangable
,
and
both
of
them
are
sealed
in
our
hearts
by
the
holy
Spirite
of
promise
,
whom
God
hath
giuen
vs
,
as
his
witnes
,
his
earnest
,
and
his
seale
to
assure
vs
of
that
which
hee
hath
promised
.
And
thirdly
,
Of
our
seazing
and
inuestment
in
our
heauenly
building
.
the
Lord
our
God
by
his
Stewards
&
seruants
,
whom
hee
hath
ordeyned
to
gouerne
his
house
,
deliuering
to
vs
in
the
Sacrament
the
Symbols
of
t●e
body
and
blood
of
Christ
Iesus
hath
thereby
seazed
vs
,
and
giuen
vs
inuestment
of
our
heauenly
Kingdome
.
Of
our
present
possession
we
haue
of
that
building
Last
of
all
,
hee
hath
put
vs
in
present
possession
thereof
,
by
deliuering
vnto
vs
the
keys
of
the
Kingdom
,
which
are
Faith
and
prayer
,
by
which
euery
Christian
enters
in
at
the
doore
of
that
building
,
and
gets
familiar
accesse
to
the
Throne
of
Grace
:
●uppose
he
be
on
earth
,
he
hath
his
conuersation
in
heauen
,
talkes
familiarly
with
God
his
father
,
and
viewes
,
to
the
great
delight
of
his
soule
,
that
glorious
inheritance
,
into
the
which
after
death
hee
knowes
hee
shall
fully
be
perfited
.
In
all
these
respects
it
is
,
that
the
Apostle
here
sayes
,
not
only
we
shal
haue
,
but
wee
haue
(
alreadie
)
a
building
in
heauen
.
thing
to
be
considered
here
is
the
description
of
the
building
wherein
are
foure
things
.
The
Third
thing
to
be
considered
heere
,
is
the
description
of
this
building
,
wherein
first
we
see
how
the
builder
and
maker
thereof
is
said
to
bee
God
:
Secondly
the
maner
therof
,
it
is
not
made
with
hands
:
Thirdly
,
the
endurance
thereof
,
it
is
eternal
:
and
fourthly
,
the
place
thereof
,
it
is
in
heauen
.
First
then
that
God
is
called
the
Author
&
maker
of
this
building
,
Fi●st
God
is
called
the
Authour
and
maker
of
this
building
,
and
the●efore
it
must
be
a
glorious
house
it
leades
vs
to
forethink
with
our selues
,
what
a
glorious
and
excellent
building
it
must
be
.
Among
men
theirworks
are
according
to
their
power
and
greatnesse
:
●f
Kings
goe
to
build
,
they
build
Palaces
,
if
they
prepare
banquets
they
make
them
royal
,
esteeming
it
no
honourable
thing
for
them
to
do
that
which
without
difficultie
may
bee
performed
by
the
common
sort
of
people
.
When
King
Ahasuerus
made
a
banquet
to
shewe
the
riches
and
glory
of
his
Kingdom
,
Ahasuerus
made
a
royal
banquet
,
in
a
very
pleasant
place
,
to
shew
his
glorie
.
Esth.
1.
and
honour
of
his
Maiestie
,
hee
prepared
it
in
a
very
pleasant
place
:
the
Court
of
the
Garden
of
the
Kings
Palace
was
decked
with
Tapestrie
of
white
,
greene
and
blew
clothes
,
fastned
with
cords
of
fine
linnen
and
purple
in
siluer
ringes
,
and
pillars
of
M●rble
,
the
beddes
were
of
golde
and
siluer
,
vpon
a
pauement
of
Porphyrie
,
and
Marble
,
and
Alablaster
in
blew
color
,
the
banquet
was
made
to
his
Princes
of
an
hundred
and
twenty
Prouinces
,
What
shall
we
then
thinke
of
that
building
and
banquet
God
hath
prepared
for
declaration
of
his
glory
.
and
it
lasted
one
hundred
and
foure
score
daies
.
Now
if
such
prouision
was
made
by
a
mortall
man
,
to
shew
his
glory
,
what
shal
we
thinke
of
that
preparation
which
the
eternall
God
hath
made
for
declaration
of
his
glorie
;
not
into
the
vtter
Court
of
his
Palace
,
which
is
this
visible
world
,
but
in
the
inner
Court
thereof
,
the
heauen
of
heauens
;
not
in
a
banquet
to
last
for
an
hundred
and
foure
score
daies
,
but
for
euer
and
euer
.
The
glorie
of
Sa'omons
Temple
may
lead
vs
to
consider
of
the
glorie
of
our
heauenly
building
.
Salomon
built
a
Temple
,
which
was
iustly
counted
the
glory
of
the
world
:
but
God
furnished
vnto
him
both
the
matter
,
for
in
his
dayes
he
made
gold
as
rife
as
stones
,
as
also
the
engine
,
for
hee
gaue
vnto
Hiram
and
other
Artificers
to
worke
all
manner
curious
worke
in
Golde
,
Beside
this
in
iudging
of
the
workes
of
God
,
we
must
lay
this
for
a
sure
ground
that
the
inuisible
works
of
God
are
alway
most
excellent
.
In
man
there
is
a
soule
and
body
,
It
is
taken
for
a
sure
●ule
,
that
the
inuisible
works
of
God
are
most
excellent
.
both
of
them
very
beautifull
workemanshippes
,
but
that
the
invisible
soule
is
a
far
more
excellent
workemanshippe
then
the
visible
body
,
appears
in
this
,
that
whatsoeuer
beauty
,
sense
,
agilitie
,
or
any
other
worthy
commendation
the
body
hath
,
it
hath
it
from
the
quickning
vertue
of
the
soule
,
This
we
may
see
in
the
workemanship
of
man
.
without
which
,
the
most
beautifull
bodie
is
,
but
for
matter
a
lumpe
of
clay
,
for
forme
like
an
Idoll
,
hauing
eyes
,
but
see
not
,
eares
and
hear
not
,
feet
and
walke
not
.
And
so
is
it
in
all
the
rest
of
Gods
workes
,
The
same
is
to
be
vnderstood
in
the
Fabric
of
this
world
,
which
is
very
pleasant
,
and
yet
but
a
figure
in
respect
of
that
which
is
aboue
.
the
inuisible
being
euer
more
excellent
then
the
visible
:
this
Vniuerse
with
the
plenishing
and
furniture
therof
is
indeede
a
comely
workemanshippe
:
the
Grecians
called
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
the
ornaments
thereof
:
the
Latines
called
it
Mundus
for
the
cleanenesse
,
and
tightnesse
thereof
,
but
the
Apostle
comparing
it
with
that
building
which
is
aboue
,
calles
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
is
but
a
figure
of
a
better
,
and
more
enduring
substance
,
which
is
not
seene
.
The
most
pleasant
part
of
this
lodging
,
How
farre
this
visible
world
is
inferiour
to
that
invisible
building
.
is
the
sylering
thereof
,
the
firmament
:
which
God
hath
garnished
with
the
Sun
,
Moone
and
Stars
as
it
were
with
shining
pearles
,
to
giue
light
by
course
to
all
that
dwell
in
it
:
yet
is
it
no
more
but
the
nethermost
part
of
the
Pauement
of
our
heauenly
Palace
:
yea
the
Sunne
,
which
now
is
the
most
pleasant
and
profitable
creature
that
serues
man
in
this
present
world
,
shall
not
haue
that
honour
as
to
shine
in
that
heauenly
building
:
there
shall
bee
no
neede
of
Sunne
nor
Moone
,
there
the
glory
of
God
shall
be
the
light
of
that
City
:
as
lesser
lights
are
obscured
at
the
presence
of
greater
,
so
shal
all
these
created
conforts
subiect
to
sense
,
euanish
,
when
God
shall
receiue
vs
in
his
euerlasting
habitations
,
and
he
himselfe
shall
become
al
things
in
all
vnto
vs
.
thing
in
this
description
is
the
manner
of
the
building
.
Not
made
with
hands
.
The
second
part
of
this
description
points
out
the
manner
of
the
building
,
the
house
is
built
by
God
in
such
sorte
,
that
no
hand
of
man
,
nor
any
other
creature
did
helpe
him
in
it
.
It
is
the
Lords
praise
,
that
he
made
and
prepared
that
dwelling
place
for
vs
,
before
he
made
our selues
:
yea
as
our
Sauiour
witnesses
before
the
foundations
of
the
world
were
laid
;
The
Lord
hath
prepared
that
house
for
vs
,
and
also
prepares
vs
for
it
and
it
is
also
his
praise
,
that
he
makes
and
prepares
vs
for
it
,
which
two
are
very
comfortably
conioyned
by
the
Apostle
Saint
Peter
,
that
God
reserues
that
inheritance
for
vs
in
heauen
,
and
keepes
vs
also
by
his
power
on
earth
vnto
it
:
so
that
al
hands
are
here
excluded
from
the
praise
,
eyther
of
the
building
,
or
yet
of
the
obteyning
of
it
by
any
thing
that
man
can
do
,
that
the
praise
alonely
may
bee
reserued
to
God
,
who
is
both
the
builder
&
giuer
of
this
house
,
to
the
children
of
his
good
will
in
Christ
.
The
glory
of
both
the
creations
belong
to
God
only
.
The
worke
of
the
first
creation
God
reioyces
in
it
,
&
wil
haue
the
glory
thereof
only
giuen
to
himselfe
:
hee
spake
it
to
his
seruant
Iob
to
humble
him
:
Where
wast
thou
,
when
I
laide
the
foundations
of
the
earth
?
declare
if
thou
hast
vnderstanding
,
who
hath
laide
the
m●asures
thereof
,
if
thou
know
?
or
who
hath
stretched
the
line
ouer
it
,
&
c.
?
And
much
more
are
wee
to
thinke
that
the
glory
of
the
second
creation
,
he
will
haue
ascr●bed
to
himselfe
.
Of
all
his
workes
he
craues
no
more
but
the
glorie
,
Of
all
Gods
workes
he
cra●es
no
more
but
the
praise
,
&
giues
vs
the
profite
.
and
is
content
that
the
fruit
and
benefite
of
them
be
ours
:
let
vs
giue
vnto
him
that
which
he
will
not
giue
to
any
other
,
namly
his
glory
,
&
content
vs
with
that
which
willingly
he
giues
vs
,
he
would
not
suffer
Israel
tothink
or
say
that
fortheir
righteousnes
,
they
were
entred
in
earthly
Canaan
,
far
lesse
will
he
be
content
that
our
entrance
to
heauenvly
Canaan
shold
be
ascribed
to
the
righteousnesse
of
man
,
or
that
man
should
say
,
My
right
hand
hath
done
it
:
The
third
thing
in
the
description
of
this
building
,
is
the
eternity
thereof
.
Eternall
.
It
is
thirdly
described
from
the
endurance
thereof
,
which
is
vnto
all
eternitie
:
Here
we
soiourne
in
a
Tabernacle
,
there
wee
shall
dwell
in
a
Mansion
house
:
here
there
is
a
definite
time
of
daies
moneths
and
years
assigned
to
vs
,
our
life
on
earth
is
but
momentanean
,
wherein
if
wee
speake
as
the
trueth
is
,
Our
present
life
is
but
for
a
moment
.
we
liue
no
more
,
but
a
moment
at
once
,
for
the
begunne
time
is
past
vnto
vs
,
and
wee
are
dead
vnto
it
:
the
time
to
come
is
vncertain
,
and
we
cannot
be
said
to
liue
vnto
it
;
it
is
onely
the
present
moment
,
wherein
we
liue
,
which
shortly
is
done
,
and
must
giue
place
to
an
other
,
that
so
by
moments
,
one
of
them
succeeding
to
another
,
our
silly
life
may
bee
prorogate
heere
vpon
earth
.
And
to
the
same
purpose
belongs
that
meditation
of
Basil
,
Basil.
in
Psal.
143.
that
our
life
on
earth
is
finished
by
many
deathes
,
for
if
we
shall
diuide
our
life
into
these
four
ages
,
Our
life
is
finished
by
many
deaths
.
infancy
,
youth
,
manhood
and
olde
age
:
Our
infancy
is
dead
and
gone
already
▪
wee
may
say
with
the
Apostle
,
when
I
was
a
child
I
●pake
as
a
childe
,
but
to
that
estate
of
childhood
shall
we
neuer
return
again
.
Our
youth
in
like
manner
is
past
,
This
is
made
clea●e
by
parting
our
life
into
●oure
ages
,
euery
one
whereof
doth
die
before
we
enter
to
another
.
and
of
it
we
may
say
with
Dauid
,
I
haue
beene
young
and
now
am
olde
,
but
what
wee
were
shall
we
neuer
be
againe
.
Our
manly
age
in
like
manner
in
most
part
of
vs
is
finished
,
or
at
least
wearing
away
,
&
there
remains
no
more
in
them
,
who
are
falsly
named
to
be
of
longest
life
among
vs
,
but
theiroldage
,
which
shortly
also
by
death
shall
be
abolished
,
the
most
parte
of
vs
haue
passed
through
three
deaths
alreadie
,
&
haue
no
more
but
the
last
and
weakest
time
of
our
life
to
soiourne
vppon
earth
,
but
in
heauen
our
life
shall
not
be
measured
by
daies
,
moneths
nor
yeares
:
our
house
there
is
eternal
,
our
estate
in
glorie
vnchangeable
.
Since
by
nature
wee
loue
a
long
life
,
and
care
for
it
,
why
wil
we
not
loue
an
eternall
life
.
And
this
should
warn
vs
with
all
godly
care
to
make
sure
to
our selues
the
rights
of
that
heauenly
building
,
wherof
I
haue
spoken
:
If
we
once
misse
it
,
we
shall
neuer
recouer
it
:
and
if
once
we
get
entrance
into
it
,
we
shall
neuer
any
more
remooue
out
of
it
:
It
is
a
shame
that
we
should
take
so
much
pains
for
a
long
life
on
earth
,
&
so
lit●le
for
an
eternall
life
in
heauen
;
to
prolong
our
life
on
earth
,
what
is
it
we
leaue
vndone
,
that
may
helpe
it
?
For
this
cause
wee
care
for
garments
,
wee
prouide
for
nourishing
meates
,
wee
purge
the
body
by
medicines
,
but
since
nature
hath
learned
vs
to
doe
so
much
for
a
long
life
,
what
a
folly
is
it
that
wee
should
remain
so
carelesse
as
wee
are
of
eternall
life
,
notwithstanding
that
by
the
light
of
the
Gospell
we
are
taught
,
how
by
godly
care
wee
might
obtaine
it
.
In
Heauen
.
The
last
thing
in
the
description
of
this
building
,
is
the
situa●ion
thereof
.
In
the
last
roome
that
building
is
described
from
the
place
whereunto
it
stands
.
Among
men
,
buildings
commonly
are
commended
from
their
situation
:
and
the
Apostle
to
extoll
ours
aboue
all
that
are
on
earth
,
telles
vs
,
that
it
is
situate
in
heauen
.
The
Lord
hath
not
giuen
vs
with
Esau
,
the
fatnesse
of
the
earth
to
bee
our
portion
,
neyther
hath
hee
set
our
Habitation
among
Dragons
:
hee
hath
lifted
vs
vp
into
the
place
of
Angels
,
from
whence
they
fell
by
their
pryde
,
euen
there
hath
the
humble
suffring
and
obedience
of
our
blessed
Sauiour
exalted
vs
,
and
set
vs
,
as
sayes
the
Apostle
,
in
the
heauenly
places
:
so
that
we
may
reioyce
with
Dauid
.
The
lines
are
falne
to
me
in
pleasant
places
,
Dwelling
places
assigned
to
men
according
to
the
disposition
of
their
persons
.
I
find
in
holy
Scripture
,
that
God
hath
assigned
habitations
to
men
,
according
to
their
estate
,
changing
places
to
them
according
to
the
change
of
their
manners
.
Man
in
innocence
had
his
dwelling
in
pleasant
Paradise
:
Man
after
his
Apostasie
was
cast
out
to
labor
the
cursed
earth
whichbears
thorns
and
thistles
:
Man
continuing
in
Apostasie
shall
bee
sent
downe
to
the
place
of
vtter
darkenes
,
and
man
receiued
againe
to
mercie
,
is
restored
to
a
Paradice
,
as
much
more
pleasant
then
that
of
Adams
,
as
the
second
Adam
is
more
excellent
then
the
first
.
In
heauen
are
none
but
Elects
,
If
such
comforts
be
on
earth
,
what
may
we
looke
for
in
heauen
.
in
hell
none
but
abiects
:
in
earth
there
is
a
mixture
of
chaffe
andcorne
,
wheat
and
popple
.
Goates
and
Sheepe
,
alway
if
such
comforts
be
heere
where
good
and
euill
are
together
,
what
delicates
are
there
,
where
there
is
none
but
good
and
if
the
pasturage
heere
bee
so
pleasant
,
where
Goats
&
Sheep
feede
together
:
what
pleasures
are
there
where
the
Sheepe
are
gathered
together
by
themselues
,
The
place
of
our
dwelling
admonishes
vs
that
we
should
be
holy
and
heauenly
.
And
as
the
consideration
of
the
place
renders
vs
comfort
,
so
doth
it
also
giue
vs
this
instruction
,
that
we
must
be
holy
if
we
desire
to
dwell
there
,
for
no
vncleane
thing
can
enter
into
heauenly
Ierusalem
:
we
see
that
in
the
frame
of
this
world
thingsare
placed
according
to
their
excellency
:
the
earth
,
as
grossest
,
is
set
into
the
lowest
roome
,
aboue
the
earth
is
the
water
,
as
being
purer
then
the
earth
,
aboue
the
water
is
the
ayre
,
which
is
purer
then
the
water
,
aboue
the
ayre
is
the
fire
,
&
aboue
the
fire
is
the
Firmament
with
the
celestiall
spheres
,
which
ar
purer
then
any
of
them
:
and
aboue
them
all
is
the
third
heauen
,
wherein
our
building
is
situate
,
excelling
in
purity
all
these
things
which
are
seene
,
whereunto
wee
are
admonished
,
that
we
who
by
nature
are
not
onely
of
the
earth
,
but
are
also
earthly
minded
,
must
be
transchanged
by
grace
,
and
endued
with
a
heauenly
disposition
,
before
we
can
be
admitted
to
these
new
heauens
,
wherein
,
Ver.
2.
Therefore
we
sigh
,
desiring
,
The
Apostle
now
comes
to
shew
a
threefold
fruit
of
godlines
,
which
the
knowledge
of
the
glory
to
come
workes
in
the
children
of
God
.
&c.
The
Apostle
hauing
laid
downe
that
solide
ground
of
comfort
,
which
stands
to
all
Christians
as
a
strong
preseruatiueagainst
the
feare
of
death
,
comes
now
to
build
vpon
it
,
and
drawes
out
of
it
a
three-fold
fruit
of
godlinesse
,
which
hee
protests
the
certain
knowledge
of
the
glory
to
come
,
wrought
in
his
heart
,
and
which
if
wee
also
can
feele
wrought
in
our
owne
hearts
by
the
spirit
of
God
,
shall
serue
vnto
vs
,
as
wholsom
preparatiues
to
prepare
vs
in
our
life
,
The
first
is
●n
earnest
desire
of
that
glory
to
come
.
and
makes
vs
capable
of
that
comfort
of
all
Christians
in
our
death
:
the
first
fruite
is
an
earnest
desire
of
that
glorie
to
come
:
the
second
,
a
contentment
,
with
boldnesse
to
remooue
out
of
the
bodie
:
the
third
a
continuall
care
,
both
in
life
and
death
to
please
the
Lord
.
Heere
first
wee
perceiue
the
nature
of
that
true
and
liuely
knowledge
,
The
nature
of
the
liuely
knowledge
,
wrought
in
vs
by
the
Gospell
.
which
by
the
Gospell
is
wrought
in
the
minds
of
men
,
not
onely
doth
it
let
vs
see
high
and
excellent
things
,
but
also
carries
our
hearts
&
affections
after
them
:
for
the
Gospell
is
not
onely
a
mirrour
,
wherein
wee
behold
the
glorie
of
God
with
open
face
,
It
is
not
only
a
mirrour
whereby
we
see
God
,
but
it
is
his
power
,
whereby
we
are
carried
after
him
.
but
also
the
power
of
God
vnto
saluation
,
by
which
we
are
transformed
into
the
selfe
same
Image
&
similitude
:
&
therefore
the
Apostle
denies
that
they
haue
learned
Iesus
Christ
,
who
haue
not
learned
to
cast
off
the
old
man
,
which
is
corrupted
thorough
deceiueablelusts
and
to
put
on
the
new
,
which
after
God
is
created
in
righteousnesse
,
and
true
holinesse
▪
And
if
by
this
rule
the
men
of
this
generation
be
tryed
,
many
shal
be
found
ignorant
of
Christ
,
who
seeme
vnto
themselues
to
haue
learned
him
well
enough
.
How
the
two
lights
of
heauen
shadow
two
sorts
of
knowledge
in
the
minde
of
man
.
In
the
heauens
are
two
lights
,
wherof
the
one
,
to
wit
,
the
Moone
hath
light
without
heat
or
chaunging
vertue
:
the
other
,
to
wit
the
Sunne
,
doth
not
onely
shine
,
but
sends
out
such
heate
and
vertue
,
that
by
it
,
things
hard
are
mollified
,
dead
creatures
are
reuiued
,
and
fading
hearbs
and
trees
are
made
to
flourish
:
so
is
there
in
the
minde
of
man
two
sorts
of
knowledge
,
the
one
lets
him
see
the
good
way
,
and
allures
his
heart
to
follow
it
,
the
other
giues
him
light
,
whereby
he
may
discerne
things
,
but
allures
allures
him
not
to
follow
the
best
,
it
encreases
light
in
the
minde
,
but
works
not
holines
in
the
heart
,
it
doth
not
conuert
,
but
convince
them
;
The
knowl●●ge
of
many
wo●kes
nothing
but
their
conuiction
.
so
is
it
with
many
in
this
age
,
whose
knowledge
is
better
then
their
conscience
,
of
whom
wee
may
say
with
the
Apostle
,
it
had
bin
better
for
them
not
to
haue
knowne
the
way
of
righteousnesse
,
nor
after
that
they
haue
knowne
it
to
turne
from
the
holy
commandement
giuen
vnto
them
.
We
sigh
.
T.
●●godly
while
they
sigh
for
things
that
are
to
come
do
thereby
declare
,
that
they
finde
no
contentment
in
these
which
are
present
.
The
first
effect
which
the
certaine
knowledg
of
the
glory
to
come
,
wroght
in
the
Apostle
,
is
,
as
we
heard
a
feruent
desire
therof
,
which
caused
him
to
breake
forth
in
sighing
for
it
,
for
the
man
,
who
knowes
better
things
,
which
are
to
come
can
not
be
content
with
the
best
of
these
,
which
are
present
,
but
doth
in
such
sort
vse
them
,
that
he
declares
he
longs
for
better
,
by
sighing
and
lamenting
for
the
long
delay
thereof
:
as
Iob
protests
,
that
his
sighing
came
before
his
meat
,
and
Dauid
mingled
his
cuppe
with
teares
,
so
al
the
godly
,
who
know
a
better
,
thinke
long
till
they
enioy
it
,
Non
satis
futura
gaudia
nosti
,
nisi
re●uat
consolari
anima
tua
donec
veniant
:
Thou
knowes
not
rightly
the
ioyes
to
come
,
vnlesse
thy
soule
refuse
all
other
comforts
,
till
thou
obtaine
them
.
Desires
in
the
godly
goe
before
satisfaction
.
In
the
children
of
God
,
desire
goes
before
satisfaction
,
but
it
is
certaine
what
they
desire
according
to
Gods
word
,
they
shall
obtaine
it
.
It
is
the
faculty
of
them
who
are
in
heauen
,
that
they
are
satisfied
with
the
fulnesse
of
ioy
,
which
is
in
Gods
face
:
it
is
the
felicity
of
them
,
who
are
militant
on
earth
,
to
hunger
and
thirst
for
righteousnes
,
with
the
which
they
shall
be
satisfied
:
they
haue
obteyned
in
a
great
part
,
that
which
they
desired
;
we
ar
made
sure
by
Gods
word
to
obtaine
that
which
now
we
desire
through
his
grace
:
for
his
promise
is
,
The
Lorde
will
fulfill
the
desires
of
them
who
feare
him
,
whether
it
be
righteousnes
here
,
or
glory
hereafter
.
Our
perfection
vpon●
earth
consists
rather
in
desiring
to
doe
as
we
should
,
then
in
doing
it
.
If
then
we
cannot
do
as
we
shold
,
at
least
let
vs
desire
to
doe
so
,
tota
vita
boni
Christiani
Sanctum
desiderium
est
,
the
whole
life
of
a
good
Christian
is
a
holy
desire
,
Aug.
in
Ioan.
tract
.
4.
Rom.
7.
yea
,
the
Apostle
is
not
ashamed
to
protest
of
himselfe
,
that
his
desires
were
better
then
his
deede
,
God
accepts
our
desires
for
deeds
.
for
hee
desired
to
doe
the
good
wherunto
hee
could
not
attain
:
&
such
is
the
fauor
and
indulgence
of
our
God
toward
vs
,
that
our
desires
hee
accepts
them
for
deeds
,
&
therfore
should
wee
bee
comforted
against
the
conscience
of
our
wants
&
insufficiency
,
by
the
vnfeined
desires
of
better
,
which
through
his
grace
are
in
vs
:
for
true
desire
of
grace
and
glorie
is
,
an
vndoubted
argument
of
grace
receiued
,
●ut
this
is
to
●e
vnderstood
of
true
desires
,
which
a●e
discerned
from
v●ine
desires
two
waies
.
and
glory
to
be
receiued
.
But
this
as
I
haue
said
,
is
to
bee
vnderstood
of
true
,
not
of
vain
desires
such
as
was
the
desire
of
Balaam
,
who
desired
that
he
might
die
the
death
of
the
righteous
.
Two
wayes
may
the
one
be
discerned
from
the
other
:
True
desires
are
ay
the
longer
,
the
greater
.
first
these
desires
which
are
wroght
in
the
soule
by
the
holy
spirite
,
are
ay
the
longer
,
the
more
feruent
,
wheras
the
other
is
but
a
false
conception
,
which
incontinent
dies
and
euanishes
away
:
Secondly
,
true
desire
of
the
glorie
to
come
,
True
desire
uses
all
meanes
lawfull
to
bring
vs
to
the
thing
desired
.
vses
carefully
all
those
meanes
,
which
may
bring
vs
vnto
it
,
such
as
are
the
exercises
of
the
Worde
and
Prayer
,
the
forsaking
of
our
sinnes
,
which
haue
diuided
vs
from
God
:
for
who
can
think
with
any
reason
,
that
he
truly
desires
to
be
with
the
Lord
,
who
neyther
delights
to
hear
the
Lord
in
his
word
,
nor
to
speake
to
the
Lord
by
prayer
?
and
is
not
carefull
to
remooue
these
impediments
,
which
may
stay
his
peace
and
reconciliation
with
God
.
An
example
of
true
desire
we
haue
in
Zacheus
,
An
example
thereof
in
Zacheus
.
Luk.
19.2
who
being
desirous
to
see
CHRIST
,
and
finding
himselfe
impeded
by
the
multitude
,
ranne
before
,
and
climed
vp
vppon
a
tree
,
to
supply
the
wants
of
his
lowe
stature
:
and
when
hee
was
called
vpon
by
IESVS
,
hee
obeyed
the
calling
,
resoluing
to
parte
from
his
euill
gotten
goods
,
that
hee
might
keepe
still
the
Lorde
Iesus
.
So
is
it
with
e●eri●
soule
which
earnestly
longs
to
enioy
the
Lorde
,
it
runneth
by
all
impediments
,
vseth
all
lawfull
meanes
,
and
refuses
no
required
condition
;
so
that
they
are
euen
content
to
denie
themselues
,
take
vp
his
crosse
and
follow
him
.
Wheras
the
men
of
this
world
,
The
desire
which
worldlings
haue
of
Christ
,
is
described
.
if
they
haue
any
desire
of
Iesus
Christ
,
it
is
like
vnto
that
which
Merchants
haue
,
who
hauing
tasted
wines
,
like
them
very
well
,
but
refuse
to
buy
them
for
the
greatnesse
of
the
price
,
so
they
,
hauing
tasted
of
the
powers
of
the
life
to
come
▪
haue
a
desire
to
bee
partakers
of
them
,
but
when
they
heare
it
,
cannot
be
,
but
vpon
this
condition
,
that
they
denie
themselues
&
mortifie
their
earthly
lustes
,
they
refuse
with
that
young
man
,
who
being
called
by
Christ
to
forsake
all
&
follow
him
,
did
first
craue
license
to
goe
and
kisse
his
father
:
thus
are
they
deceiued
with
a
vain
hope
,
that
a
man
may
ouertake
both
,
that
is
,
embrace
the
perishing
pleasures
of
sin
in
this
life
,
and
after
be
partakers
of
the
enduring
pleasures
of
the
life
to
come
.
Clothed
with
our
house
.
The
〈◊〉
of
glory
●o
come
is
sh●dowed
to
vs
by
sund●y
similitudes
.
That
state
of
glorie
,
which
before
he
compared
to
an
house
,
hee
now
compares
to
a
garment
:
for
it
is
a
customable
thing
to
Gods
spirit
,
to
shadow
that
glory
to
come
,
vnder
sundry
similitudes
.
The
Apostle
saies
it
is
a
glory
to
be
reuealed
:
Now
it
is
shaddowed
,
but
now
it
is
not
re●ealed
:
Whatsoeuer
is
spoken
of
it
,
is
as
much
lesse
then
it selfe
,
No
glorious
thing
,
but
glory
it selfe
is
promised
vnto
vs
.
Be●●de
fall
ac
p●●sen
vitae
.
it
is
pondus
aeterū
gloriae
,
an
eternall
weight
of
glory
,
saith
the
Apostle
Non
enim
gloriosa
vestis
aut
gloriosa
domus
,
sed
gloriaipsa
promittitur
,
siquid
vero
illorum
aut
similium
aliquando
dicitur
,
figura
est
,
it
is
neither
a
glorious
garment
,
nor
a
glorious
house
●hat
God
promises
to
vs
,
but
glorie
it selfe
:
and
if
at
any
time
mention
bee
made
of
any
such
thing
as
house
or
garment
,
it
is
a
figure
.
And
yet
for
our
information
the
spirit
of
God
is
forced
to
vse
such
figures
,
The
spirit
of
God
vses
many
similitudes
to
declare
that
no
similitude
can
expresse
that
glory
.
as
are
borrow●d
from
most
delectable
things
,
and
best
knowne
vnto
vs
,
some
way
to
mak
vs
conceiue
that
which
fully
wee
cannot
vnderstand
,
somtime
calling
it
a
buildding
,
somtime
a
house
,
somtime
a
City
,
sometime
a
garment
,
&
somtime
an
inheritance
:
it
is
ay
one
thing
which
is
promised
,
but
many
maner
of
waies
exprest
To
the
Church
of
Ephesus
is
promised
the
tree
of
life
,
which
is
in
the
midst
of
the
Paradise
of
God
:
to
the
Church
of
Smyrna
is
promised
immunity
from
the
second
death
:
to
the
Church
of
Pergamus
is
promised
hidden
Manna
,
a
white
stone
and
a
new
name
,
which
no
man
knows
,
but
he
who
receiues
it
:
to
the
Church
of
Thyatira
is
promised
the
ruling
Scepter
and
the
morning
Starre
:
to
the
Church
of
Sardis
is
promised
the
writing
of
their
name
in
the
booke
of
life
:
to
the
Church
of
Philadelphia
is
promised
the
honor
of
a
Pillar
in
the
Temple
of
God
,
and
to
the
Church
of
Laodicea
is
promised
a
place
with
Christ
on
his
Throne
.
That
the
spirite
of
God
speakes
of
one
thing
vnder
so
many
similitudes
,
is
,
to
declare
that
the
glory
of
that
Kingdome
,
and
riches
of
that
Inheritance
is
greater
then
that
any
similitude
is
able
to
expresse
it
.
And
hitherto
tends
the
manner
of
speech
vsed
here
by
the
Apostle
,
The
godly
speake
o●●e
glory
to
come
like
men
transported
.
it
is
strang●to
heare
that
a
man
should
bee
clothed
with
an
house
,
seeing
in
common
speech
men
are
said
to
bee
clothed
with
garments
,
and
not
with
houses
,
but
wee
must
consider
,
that
no
order
of
wordes
can
be
kept
in
speaking
of
that
,
which
passes
vnderstanding
.
It
is
said
of
those
three
disciples
,
who
saw
the
glory
of
Christ
on
mount
Tabor
,
that
being
rauished
there
with
they
spake
,
and
knewe
not
what
they
said
:
For
no
order
of
words
can
be
kept
in
speaking
of
that
which
passes
vnderstanding
.
Psal.
36.8
.
so
doth
the
contemplation
of
the
glorie
to
come
,
transport
Gods
children
,
that
they
beecome
,
as
the
Psalmist
sayes
,
In●briati
ab
vbertate
domus
dei
,
so
drunken
with
the
pleasures
of
Gods
house
,
that
they
forget
where
they
are
,
they
speake
not
,
looke
not
,
doe
not
after
the
cus●●me
of
nature
,
so
long
as
their
mindes
are
carried
after
heauenly
things
:
and
these
small
beginnings
may
witnes
vnto
vs
the
excellency
of
that
life
,
which
at
length
shall
change
vs
wonderfully
from
that
which
now
we
are
.
Ver.
3.
If
so
be
,
wee
shall
be
found
clothed
,
The
Apostle
expones
what
he
meant
by
wishing
to
be
clothed
vpon
and
not
naked
.
Because
in
the
former
verse
the
Apostle
had
said
,
he
desired
to
be
clothed
vppon
with
his
house
,
which
is
from
heauen
:
that
is
,
hee
desired
not
to
lay
aside
his
bodie
,
but
keeping
it
still
,
hee
wished
to
be
clothed
aboue
it
with
immortalitie
and
glory
,
he
subioynes
now
a
certaine
correction
of
it
,
I
desire
it
,
saies
he
,
if
so
it
may
stand
with
the
Lords
dispensation
,
that
when
I
shall
be
receiued
into
that
glory
I
be
[
found
Clothed
]
to
wit
,
with
my
body
:
which
way
Henoch
and
Elijah
entred
into
glory
,
and
all
the
faithfull
,
w●o
shall
bee
found
a
hue
at
Christs
second
comming
,
shal
also
the
same
way
enter
into
glory
:
for
they
shal
not
lay
aside
their
bodies
,
but
keeping
them
still
as
garments
and
couerings
to
their
soule
,
shal
vpon
them
be
clothed
with
the
garment
of
immortality
and
glory
,
if
this
way
saies
the
Apostle
,
I
bee
found
clothed
and
not
Naked
,
that
is
,
if
I
bee
found
without
a
body
,
which
way
Adam
,
Abraham
,
and
the
rest
of
the
Fathers
,
Patriarchs
,
Prophets
,
and
Apostles
,
entred
into
glory
,
they
were
indeede
clothed
with
their
house
from
Heauen
,
but
were
not
superuested
or
clothed
vpon
,
which
here
the
Apostle
protests
he
desired
,
if
it
might
stand
with
the
Lords
dispensation
.
And
of
this
condition
which
here
the
Apostle
subioynes
for
correction
of
his
former
speach
,
The
Godly
in
desiring
things
not
absolutely
promised
,
submit
their
will
to
Gods
will
.
wee
may
learne
how
the
godly
in
desiring
of
thinges
not
absolutly
promised
to
all
Gods
children
,
albeit
giuen
to
some
of
them
do
so
temper
and
moderate
their
desires
,
that
they
submit
their
will
to
Gods
most
holy
will
:
whereor
we
are
admonish'd
how
much
more
we
ought
to
mortifie
in
our selues
the
vnlawfull
desires
of
things
absolutly
prohibit
as
being
against
the
will
of
God
.
Since
the
Apostle
will
not
seeke
that
which
God
hath
granted
to
●ome
,
Vnlawfull
desire
of
things
simply
aga●n●t
Gods
will
,
sh●uld
be
s●r
from
vs
.
but
conditionally
,
that
it
may
stand
with
the
wil
of
God
▪
may
not
wee
bee
ashamed
,
to
seeke
that
which
he
hath
denied
and
forbidden
vnto
al
?
Oh
that
we
could
remember
this
,
as
of●
as
our
corrupt
nature
provokes
vs
to
desire
those
things
which
God
hath
forbidden
:
O
man
why
wilt
thou
follow
a
will
contrary
to
God
his
most
holy
wil
,
or
what
good
can
that
doe
vnto
thee
,
which
thou
knowest
thou
canst
not
inioy
with
the
fauour
of
thy
God
.
Againe
wee
see
that
albeit
there
be
one
end
of
all
the
children
of
God
,
All
Gods
children
shall
come
to
one
end
,
suppose
not
in
one
maner
.
for
at
length
they
sh●ll
all
bee
gathered
from
vnder
the
foure
corners
of
heauen
,
and
●et
downe
with
Abraham
,
Isaac
,
and
Iacob
,
in
the
kingdome
of
God
,
yet
doe
they
not
all
come
to
it
after
one
manner
,
for
some
of
them
as
wee
haue
spoken
,
shall
not
lay
aside
their
bodies
,
but
keeping
them
still
shall
be
transchanged
in
a
moment
,
others
againe
must
leaue
their
bodies
behind
them
till
the
resurrection
:
And
this
last
,
suppose
our
nature
abhorre
it
,
wee
must
learn
to
be
content
with
it
euen
to
bee
broken
with
the
dolors
of
death
,
as
other
Godly
m●n
:
yea
and
our
blessed
Sauiour
hath
beene
before
vs
,
esteeming
it
comfort
sufficient
for
vs
,
Ver.
4.
For
wee
that
are
in
this
Tabernacle
,
The
Apostle
d●sires
not
●to
want
the
body
,
if
it
might
stand
with
the
Lords
disp●nsation
,
s●gh
and
are
burdened
,
because
,
&c.
The
Apostle
here
insists
in
his
former
purpose
,
explayning
more
clearely
,
what
it
is
that
hee
desired
:
he
protests
hee
liued
in
this
body
as
a
malecontent
,
who
knowing
a
better
,
and
sighing
for
a
better
,
esteemed
it
a
burthen
to
him
to
be
holden
backe
from
it
:
And
yet
least
it
shold
seeme
,
he
were
offended
at
the
body
,
he
declares
againe
that
he
desired
not
to
sunder
with
the
body
,
i●
it
might
please
the
Lord
,
that
keeping
still
the
body
,
he
might
bee
superuested
,
or
clothed
vpon
with
his
other
most
excellent
ho●se
,
which
is
from
heauen
.
Heere
first
it
comes
to
be
enquired
,
How
this
pl●ce
agrees
with
Philip.
〈◊〉
where
hee
d●sires
to
bee
d●ssolued
and
loosed
from
the
body
.
seeing
the
Apostle
,
Phil.
1.
affirmes
that
hee
desired
to
be
dissolued
,
and
to
bee
with
Christ
,
and
againe
cryed
out
,
Rom.
7.6
.
Miserable
man
that
I
a●
,
who
will
deliuer
me
from
this
body
of
dea●h
:
how
is
it
,
that
heere
he
saies
he
had
no
will
to
be
vnclothed
of
the
body
?
The
answere
is
,
that
these
are
not
contrary
,
for
in
the
one
when
he
desired
to
bee
loosed
from
the
body
,
it
was
not
for
any
hatred
of
the
body
,
but
for
the
loue
of
Christ
,
and
hatred
of
sin
,
wherof
hee
knew
hee
could
not
be
quitt
so
long
as
he
dwelt
in
the
body
:
And
now
when
hee
protests
that
he
desired
not
to
want
the
body
,
it
is
not
for
loue
of
sin
in
the
body
,
nor
●or
a●y
contentmenth
had
to
be
absent
from
C●●ist
,
for
afterward
considering
he
could
not
both
abyde
in
the
body
,
and
dwell
with
the
Lord
too
,
hee
resolues
willingly
to
remooue
out
of
the
body
,
that
hee
might
dwell
with
the
Lord
:
So
then
the
deire
he
hath
to
keepe
stil
the
body
is
vpon
a
two
folde
condition
.
First
that
sinne
and
mortality
weare
not
in
it
,
but
vtterly
swallowed
vp
of
that
life
,
and
next
that
in
the
body
hee
were
transported
to
abyde
and
dwell
with
Iesus
Christ
.
In
holy
Scripture
wee
finde
that
there
thinges
hath
mooued
Gods
children
to
wish
a
delay
of
death
:
Delay
of
of
death
is
som
time
desir●d
of
the
Godly
for
three
respects
The
first
is
want
of
preparation
in
themselues
,
for
the
Godly
are
nor
alway
in
that
estate
of
life
,
That
th●y
may
b●
b●tter
prepa●ed
to
〈◊〉
.
wherein
they
dare
be
bold
to
dy
,
and
then
they
desire
a
prorogation
of
their
life
,
Stay
a
little
,
that
I
may
recover
my
strength
before
I
goe
hence
,
and
be
not
.
It
is
a
comfortable
meditation
,
which
Naziansen
hath
concerning
this
:
Nazian
▪
od
suum
Animum
.
It
is
hard
(
saith
he
)
for
me
to
determine
,
whether
I
shal
desire
life
or
death
:
on
euery
hand
are
extremities
.
As
to
life
,
doubt
whether
he
should
desire
life
or
death
.
my
sins
haue
already
made
it
bitter
,
&
heauie
to
me
,
and
as
to
death
,
alas
if
once
it
come
,
there
is
no
medicine
after
it
,
left
vnto
me
,
by
which
I
may
cure
my
sinnes
:
wherof
it
is
euident
that
the
desire
,
which
this
holy
man
had
to
liue
in
the
body
,
was
that
hee
might
mourne
for
his
sinnes
,
which
hee
had
done
in
the
body
,
admonishing
vs
by
his
example
,
that
as
long
as
God
spares
vs
,
wee
shold
vs●
our
time
we●l
,
not
to
multiply
more
offences
,
which
may
b●eed
vs
terrour
in
the
houre
of
death
,
but
carefull
to
purge
our
consciences
of
the●e
,
which
wee
haue
contracted
already
.
When
Dauid
came
vpon
Saule
in
his
camp
and
found
him
sleeping
,
A
meditation
how
as
Daui●
spared
Saul
sle●ping
in
the
campe
.
he
would
neither
slay
him
himself
,
nor
suff●r
Abner
to
slay
him
,
only
he
tooke
away
his
speare
,
So
God
ma●y
●
time
hath
found
vs
sleep●ng
in
our
sins
and
hath
not
s●●ine
vs
●ut
wakn●d
vs
.
and
his
water-pot
,
and
these
also
after
that
he
had
wakened
him
,
hee
did
againe
restore
vnto
hi●
,
declaring
thereby
that
he
no
manner
of
way
intended
his
distruction
.
B●t
this
is
no
way
comparable
to
these
mani●old
prooffes
which
God
hath
giuen
vs
of
his
louing
kindnesse
,
for
many
a
time
hath
he
visited
vs
in
this
campe
of
our
warfare
,
and
alas
hath
found
vs
sleeping
,
when
wee
should
haue
been
waking
,
and
hath
not
taken
vs
away
in
our
sinnes
to
slay
vs
▪
but
onely
hath
taken
from
vs
those
thinges
,
wherein
we
placed
ou●
strength
,
and
maintenance
of
our
life
,
yet
so
that
he
hath
graciously
restored
them
vnto
vs
.
But
alas
how
many
is
th●re
among
vs
,
But
our
wak●ng
hath
beene
no
b●tter
nor
S●●ls
,
working
in
v●
a
t●mpo●all
r●p●n●ance
.
who
are
no
other
way
wakned
with
all
this
working
of
God
,
then
Saul
was
with
the
working
of
Dauid
,
for
it
wroght
in
him
a
temporall
repentance
,
and
no
more
:
incontinent
hee
returned
to
his
old
sinnes
,
&
no
better
is
it
with
many
of
vs
,
●or
a
while
after
our
recouery
from
sicknes
,
or
deliuerance
out
of
othe●
troubles
▪
we
are
somewhat
religious
,
but
shortly
after
our
repentance
vanishes
,
like
the
morning
dewe
,
and
wee
returne
againe
to
our
old
manners
,
How
we
should
vse
the
time
of
life
,
granted
vs
on
e●rth
is
sh●w●d
by
t●e
example
of
Dauid●
amba●sadors
.
as
the
Sow
to
the
puddle
,
and
the
Dogge
to
his
vomit
,
this
is
but
to
abuse
the
time
of
Gods
patience
.
Where
it
were
better
for
vs
to
doe
,
as
did
the
Ambassadours
of
Dauid
,
who
being
abued
by
the
King
of
Ammon
,
who
cutted
their
garments
to
their
hips
&
shaued
their
beards
;
at
the
counsell
of
Dauid
their
King
,
tarried
still
in
Iericho
,
the
border
of
their
land
,
till
their
beards
were
grown
again
,
and
their
garments
were
prepared
for
them
:
so
wee
if
we
follow
the
counsel●
of
our
King
and
Lord
Iesus
Christ
,
should
tarry
heere
vppon
earth
,
which
to
the
Godly
is
the
border
of
heauenly
Canaan
▪
for
no
other
end
but
that
the
shame
which
Satan
hathdone
vs
,
by
deforming
our
face
,
in
spoiling
vs
of
the
image
of
God
,
may
be
taken
from
vs
,
and
therefore
it
●hould
●ee
farre
from
vs
.
to
make
o●r
shame
any
more
by
new
sinnes
,
but
rather
by
grouth
in
godlines
,
to
recouer
againe
our
former
Image
,
otherway
if
we
still
abuse
the
patience
of
God
,
we
iustly
deserue
,
that
tribulation
,
&
anguish
of
spir●t
,
feareful
shame
and
confusion
should
be
vpon
vs
,
and
if
wee
preuent
it
not
,
we
may
certainly
looke
for
it
,
Quo
enim
diutius
expectat
Deus
,
The
second
reason
that
hath
mooued
the
godly
,
They
desire
delay
of
death
,
that
they
may
doe
the
greater
good
in
the
body
.
sometime
to
desire
a
prolongation
of
their
daies
,
is
,
that
they
might
doe
the
greater
good
in
the
body
,
and
therefore
Dauid
considering
,
that
they
who
are
gone
to
the
graue
,
cannot
praise
God
,
And
the
thi●d
motiue
,
Th●y
desire
delay
of
death
for
the
●oue
they
ha●e
to
the
body
,
w●ich
they
desire
not
to
want
is
the
loue
of
the
body
,
Ineffahilis
enim
est
animi
ad
corpus
affectus
.
And
no
maruell
is
it
,
that
the
soul
be
loath
to
sunder
from
the
owne
body
,
cons●dering
that
the
body
was
created
in
the
greate
wisedome
,
and
goodnesse
of
God
,
to
bee
a
companion
to
the
soul
and
this
reason
the
Apostle
touches
heere
in
the
subsequent
words
,
while
he
saith
,
because
wee
would
not
bee
vnclothed
,
for
heerein
hee
declares
that
the
cause
,
why
with
sighing
hee
desired
to
bee
clothed
with
his
ho●se
,
which
is
from
heauen
,
was
not
any
misl●king
hee
had
of
the
body
,
for
hee
protests
now
,
if
it
might
please
the
Lord
he
desired
not
to
want
it
.
And
this
desire
in
it selfe
is
not
euill
,
This
loue
of
●●e
body
is
not
euill
in
it selfe
.
otherway
it
could
not
bee
in
those
soules
which
are
glorified
in
heauen
,
for
euen
they
long
for
their
bodies
,
as
beeing
imperfect
without
them
,
for
by
the
first
creation
●s
I
said
,
they
were
made
companions
,
and
therefore
the
one
of
them
without
the
other
,
cannot
rest
in
contentment
,
the
body
without
the
soule
,
it
is
as
we
see
,
but
a
dead
stocke
,
or
carrion
of
flesh
,
whatsoeuer
thing
is
pleasant
in
the
body
,
be
it
quicknesse
of
sense
,
agilitie
,
colour
,
or
beauty
,
it
hath
it
all
of
the
presence
of
the
soul
in
it
,
the
soule
againe
suppose
glorified
in
heauen
yet
rests
not
in
full
contentment
till
it
bee
revnit●d
againe
with
the
body
,
For
●uen
the
glorified
soule
rests
not
in
ful
contentment
,
so
long
as
it
wants
the
bod
Ber.
▪
tract
.
de
diligendo
deum
.
declaring
therby
,
that
without
it
,
it
cannot
be
perfited
.
Consortium
enim
carnis
spiritus
non
requireret
,
si
absque
illa
consummaretur
,
The
soule
would
not
desire
the
fellowship
of
flesh
,
if
without
it
,
it
could
be
perfited
,
but
God
hath
so
prouided
that
souls
without
their
bodies
,
nec
velint
,
nec
valeant
consummari
,
neither
will
nor
can
be
consummat
:
And
therefore
is
it
that
the
souls
,
while
they
haue
their
bodies
desire
not
to
want
them
,
and
while
they
want
them
,
are
not
content
,
till
againe
they
receaue
them
.
And
of
al
this
we
are
warned
,
Vhat
great
need
there
is
to
prepare
our selues
to
die
with
willingnesse
what
great
neede
wee
haue
to
prepare
our selues
in
time
,
with
willingnesse
to
remoue
out
of
the
body
:
for
since
the
Apostle
protests
,
that
it
was
greuous
to
him
to
suffer
the
want
of
his
body
,
wee
may
easily
thinke
,
that
in
regarde
of
our
greater
infirmities
,
it
wil
be
much
more
greeuous
vnto
vs
,
and
therefore
are
wee
to
endeuour
by
grace
to
make
our selues
willing
to
die
,
since
by
nature
we
are
so
vnwilling
to
it
:
And
to
this
end
let
vs
reuerence
the
working
of
our
God
,
For
this
cause
God
seasons
to
his
children
the
pl●asurs
of
their
life
with
bitter
paines
.
who
seasons
the
pleasures
of
our
life
with
many
paines
,
and
giues
vs
much
bitternesse
,
as
Nahomi
spake
of
herselfe
to
abate
the
comfort
of
our
beauty
,
while
as
by
heauy
troubles
&
crosses
,
hee
makes
our
life
vnpleasant
,
and
our
bodies
a
burden
to
our selues
.
This
the
Lord
doth
for
no
other
ende
,
but
that
wee
may
bee
made
content
willingly
to
quit
our
bodies
for
a
time
,
whereas
other
way
,
if
they
continued
in
their
vigour
,
and
health
,
we
wold
be
loath
to
want
them
.
That
mortality
might
be
swallowed
vp
.
Yet
the
Apostle
wishes
not
to
k●epe
the
body
with
the
sin
and
mortality
of
the
body
.
The
Apostle
makes
cleare
in
these
words
,
that
which
he
hath
spoken
before
obscurely
,
hee
wishes
so
to
enter
into
life
,
if
it
might
please
the
Lord
,
that
he
went
not
to
it
by
the
way
of
mortality
,
but
so
that
mortality
might
be
swallowed
vp
of
that
life
:
hee
desires
not
then
,
to
keepe
still
the
body
,
and
sinne
and
death
in
the
body
,
this
were
to
put
on
a
garment
of
immortality
,
vpon
the
rotten
ragges
of
mortall
flesh
,
this
were
to
desire
to
be
glorious
without
,
while
in
the
meane
time
filthy
rottennesse
,
and
corruption
is
within
,
the
Apostle
craues
no
such
thing
neither
indeede
can
any
such
thing
be
,
but
his
desire
is
so
to
haue
his
body
preserued
,
and
translated
into
that
life
,
that
sinne
in
the
body
,
But
so
that
sin
and
mortality
might
be
swallowed
vp
in
the
body
by
that
life
,
as
at
length
it
shall
be
.
and
mortality
flowing
from
sinne
were
swallowed
vp
,
in
such
sort
that
no
footestep
neither
of
the
one
,
nor
of
the
other
were
●emaining
in
the
body
.
And
this
desire
also
at
the
length
wil
be
performed
in
all
the
children
of
God
,
when
●his
triumphant
song
shall
bee
put
in
their
mouthes
,
O
Death
where
is
thy
Sting
,
O'
Graue
where
is
thy
victory
,
The
Sting
of
Death
is
Sinne
,
the
strength
of
Sinne
is
the
Law
:
But
thankes
bee
to
God
who
hath
giuen
vs
victory
through
our
Lord
Iesus
.
The
excelle●sy
of
the
life
to
come
,
it
shall
not
leau●
any
remanent
of
sinne
or
death
in
the
body
.
Againe
wee
are
to
marke
here
the
excellencie
of
that
life
,
whereunto
wee
are
begotten
againe
,
that
it
is
such
a
life
as
shall
swallow
vp
all
mortality
,
and
not
suffer
so
much
as
any
antecedent
,
or
consequent
of
death
to
remaine
in
vs
:
The
Apostle
saieth
that
death
hath
raigned
from
the
dayes
of
Adam
,
like
a
tyrant
,
swallowing
vp
in
the
wide
mouth
&
gulfe
of
mortalitie
,
al
generations
,
that
haue
beene
sensyne
,
like
the
great
depth
of
the
Ocean
,
supping
vp
in
her
bosome
,
Death
like
a
tyrant
hath
deuoured
al
since
Adam
,
but
shall
be
deuoured
by
that
life
.
al
the
riuers
of
the
earth
:
but
there
wil
be
a
change
for
that
life
,
for
which
we
hope
,
shal
at
length
swallow
vp
Mortality
,
&
death
in
her
bosome
,
all
the
paines
and
dolors
that
goes
before
it
,
all
the
rottennesse
and
corruption
that
followes
after
it
:
This
is
expressed
by
the
similitude
of
a
little
water
turned
in
to
wine
.
yea
so
wonderfull
shall
the
change
be
,
that
as
a
drop
of
water
powred
into
a
great
quantity
of
Wine
,
doth
lose
the
v●ry
nature
of
it
,
●●r
.
ser.
de
diligendo
Deo
.
dum
&
saporem
vini
inauit
&
colorem
,
and
takes
on
it
both
the
tast
and
colour
of
the
Wine
:
so
shall
all
humane
cogitation
,
and
affection
,
cease
from
that
which
now
it
is
,
the
Lord
shall
so
replenish
vs
,
that
he
shall
become
all
in
all
vnto
vs
,
he
shall
make
vs
pertakers
of
the
diuine
nature
,
and
transchange
vs
into
the
similitude
of
his
owne
Image
.
And
this
also
should
vpholde
vs
against
our
naturall
feare
of
death
:
Comfort
against
the
feare
of
death
.
Now
we
goe
to
life
,
but
through
death
,
and
wee
leaue
behinde
vs
for
a
time
,
a
deere
pledge
in
the
power
of
death
;
for
death
like
vnto
a
cruell
monster●
bytes
from
vs
in
the
by-passing
,
the
halfe
of
vs
,
to
wit
,
the
bodie
,
wherefore
Mors
a
mor
su
nomen
accepit
,
●aid
Augustine
,
because
one
part
it
bytes
away
,
and
another
it
leaues
behind
it
,
but
at
length
,
when
the
day
of
our
full
victory
shall
come
,
and
the
course
of
the
battell
changed
,
not
a
part
of
death
onely
shall
be
deuoured
,
but
altogether
it
shall
be
swallowed
vp
in
victory
.
VER.
5.
And
hee
who
hath
created
vs
,
&c.
LEast
it
should
seeme
,
He
prooues
that
this
desire
which
he
had
,
was
no
vain
desire
by
two
reasons
.
that
the
Apostle
,
in
that
which
he
hath
saide
before
,
were
carried
away
with
a
vain
desire
of
that
which
shall
neuer
come
to
passe
,
hee
doth
now
prooue
by
two
arguments
that
it
is
no
vaine
desire
but
such
as
at
the
length
shall
bee
fulfiled
both
in
him
&
all
the
rest
of
the
children
of
God
.
First
because
by
Gods
ordinance
we
are
appointed
to
t●at
immortall
li●e
,
both
in
the
first
and
second
creation
.
The
first
argument
is
taken
from
Gods
ordinance
and
appointment
,
the
Lord
saith
he
,
hath
appointed
vs
to
immortality
and
life
,
&
therefore
of
necessity
we
must
obtaine
it
,
for
it
is
not
possible
that
the
Lord
can
be
frustrate
or
di●apointed
of
his
end
.
If
we
looke
to
the
first
creation
,
wee
were
created
to
the
Image
of
God
and
consequently
to
be
immortal
,
for
immortality
is
a
part
of
the
image
of
God
,
and
if
we
looke
to
the
second
creation
,
this
same
shall
bee
more
manifest
,
for
this
cause
did
Christ
die
for
vs
,
that
we
might
liue
eternally
with
him
,
and
certainely
his
death
was
in
vain
,
if
that
life
which
he
hath
conquest
vnto
vs
,
did
not
at
the
length
ouercome
all
mortality
and
death
in
vs
.
But
there
is
yet
greater
comfort
in
this
argument
,
Neither●
hath
God
only
appointed
vs
to
that
end
,
bu●
also
by
his
owne
working
in
vs
perfils
vs
to
it
.
as
it
is
proposed
by
the
Apostle
,
for
hee
shewes
vs
,
that
not
onely
are
wee
by
Gods
ordinance
appointed
to
this
end
,
but
that
the
Lord
also
by
his
effectuall
working
in
vs
,
aduaunces
vs
to
the
same
ende
,
for
so
the
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
heere
the
Apostle
vses
imports
a
present
action
of
our
God
,
perfiting
in
vs
our
saluation
against
all
impediments
,
In
the
first
creation
,
when
once
he
began
,
he
continued
working
ay
,
and
while
he
finished
it
,
and
no
intervening
impediment
could
stay
him
from
the
perfiting
of
his
purpose
:
He
finished
the
first
creation
against
al
impediments
,
so
shall
he
doe
the
second
.
it
pleased
him
in
six
daies
to
absolue
it
,
in
euery
one
whereof
hee
made
something
to
bee
,
which
was
not
before
,
but
til
he
had
done
all
which
he
would
,
he
rested
not
,
so
is
it
in
the
worke
of
our
new
creation
,
he
hath
begunne
it
and
we
may
be
sure
hee
wil
make
an
end
;
In
one
day
he
might
,
if
hee
had
willed
,
perfetly
haue
regenerate
vs
,
but
pleases
him
in
many
daies
,
and
by
degrees
to
doe
it
,
alway
we
are
sure
that
neither
Satans
malice
,
nor
corruption
of
our
Nature
,
can
stay
him
from
finishing
that
which
he
hath
begunne
,
The
same
God
who
first
command●d
light
to
shine
out
of
darkenesse
,
is
hee
who
hath
shined
in
our
harts
to
giue
vs
the
light
of
the
glory
of
God
,
Comfortable
i●
it
to
vs
that
the
certainty
of
our
life
stands
in
Gods
purpose
which
cannot
be
altered
.
The
certainty
then
of
our
glorification
stands
neither
in
vs
nor
in
our
desires
,
but
in
the
stability
of
the
purpose
of
the
vnchangeable
God
,
of
the
which
it
is
not
possible
that
hee
should
be
disappointed
,
as
to
man
many
a
time
he
proposes
to
himselfe
an
ende
of
his
actions
,
whereof
he
is
frustrate
,
hee
builds
a
house
and
dwels
not
in
it
,
he
plants
a
Vineyard
,
and
e●tes
not
the
fruit
thereof
,
he
betrothes
a
wife
and
another
marries
her
,
This
shoul●
vphold
vs
against
Sàtans
temptations
.
It
is
true
indeede
that
Satan
is
a
restlesse
tempter
of
all
the
children
of
God
,
he
doth
what
hee
can
to
impede
the
work
of
our
saluation
,
but
let
vs
bee
comforted
,
hee
fights
not
against
vs
,
but
against
the
Lord
,
let
vs
therfore
in
the
strength
of
our
God
fight
against
him
,
and
we
shal
be
sure
to
ouercome
him
,
onely
remember
that
as
in
some
temptations
hee
is
to
bee
resisted
,
as
when
he
tempts
vs
to
sinne
,
either
by
presumption
,
or
desperation
,
so
in
other
temptations
he
is
to
bee
despited
,
What
a
shamelesse
tempter
Satan
is
.
and
reiected
,
as
when
hee
dare
suggest
that
vnto
others
,
the
contrary
wherof
he
beleeues
himselfe
,
as
namely
that
there
is
not
a
God
,
nor
a
iudgement
to
come
,
in
others
againe
,
hee
is
to
bee
s●orned
,
as
not
worthy
of
an
answere
,
as
when
hee
charges
Gods
children
with
those
things
,
which
they
neuer
did
,
as
he
can
craftily
abuse
their
phantasie
to
troble
the
peace
of
their
minde
:
for
hee
that
will
answere
euery
shamelesse
assertion
of
Satan
,
shall
not
haue
leaue
to
doe
any
other
thing
.
Satan
was
the
enemy
of
gods
glory
,
ere
euer
hee
became
the
enemy
of
o●r
saluation
.
But
in
all
these
,
as
I
said
,
let
vs
hold
fast
our
former
ground
of
comfort
;
that
we
feare
not
for
him
,
that
is
against
vs
,
but
stand
sure
,
considering
that
the
Lord
is
with
vs
,
he
that
is
the
enemy
of
our
peace
,
is
also
an
enemy
of
the
glory
of
God
,
yea
which
is
very
comfortable
,
hee
was
an
enemy
to
God
first
,
ere
euer
he
became
an
enemy
to
vs
,
and
it
is
onely
for
the
hatred
hee
hath
to
the
Lord
our
God
,
that
hee
hates
vs
,
seeking
to
deface
the
glory
of
God
,
which
shined
clearely
in
the
first
creation
,
but
more
clearly
in
the
second
creation
of
man
,
but
all
in
vaine
,
for
the
Lord
shall
confound
him
,
But
w●
are
not
to
regard
him
,
seeing
God
hath
taken
in
hand
to
worke
the
worke
of
our
saluation
.
And
hereunto
also
tends
it
,
that
the
Apostle
as
hee
saide
before
,
that
God
is
the
builder
of
our
house
which
wee
haue
in
heauen
,
so
now
he
saith
that
God
creats
and
perfits
vs
vnto
it
,
these
two
ioyned
together
,
'
render
vs
most
sure
comfort
,
that
the
Lord
hath
not
only
prepared
a
Kingdome
for
vs
,
but
also
prepares
vs
for
it
:
he
reserues
in
heauen
,
saith
Saint
Peter
,
Who
hath
also
giuen
vs
the
earnest
of
the
Spirit
.
He
proues
it
by
th●
earnest
of
the
spirit
which
God
hath
giuen
vs
vp
〈◊〉
his
word
.
The
second
argument
by
which
the
Apostle
prooues
,
that
the
desire
of
immortality
in
the
godly
is
no
vaine
desire
,
is
here
,
that
God
hat●
not
onely
in
his
word
promised
to
giue
it
,
but
hath
also
therevpon
geuen
vs
the
earnest
of
his
Spirit
,
and
therefore
of
necessitie
it
must
be
performed
,
for
God
is
not
as
man
,
that
he
shouldlye
or
repent
,
the
Lord
is
faithfull
,
and
will
doe
as
he
speakes
.
Without
this
earnest
of
the
spirit
we
can
haue
no
surety
of
our
saluation
.
This
is
the
greates●
argument
of
comfort
that
we
haue
in
this
life
to
susteine
vs
:
It
is
indeed
much
,
that
we
haue
the
word
,
the
promises
,
and
the
Oath
of
God
,
sounded
in
our
eares
,
and
that
we
haue
the
sacraments
,
as
the
seales
of
God
presented
to
our
eares
,
but
none
of
these
can
make
vs
sure
of
a
better
life
after
this
,
vnlesse
with
them
we
haue
receiued
the
earnest
of
the
spirit
into
our
harts
:
By
the
workes
and
word
of
God
wee
may
know
that
vniuersall
couenant
,
There
is
a
couenant
of
God
●which
man
knoweth
by
his
workes
,
another
by
his
word
only
,
the
third
by
his
word
&
Spirit
.
which
God
hath
made
with
all
mankind
,
●hat
he
w●ll
not
drown
the
worl●
againe
with
waters
,
for
as
God
in
his
word
hath
promised
it
,
so
hath
hee
also
set
his
rainebow
in
the
firmament
for
a
witnesse
to
confi●me
it
:
By
the
word
and
Sacraments
,
all
that
are
in
the
visible
Church
may
know
that
speciall
cauenant
,
which
God
hath
made
with
his
adopted
children
,
but
that
this
same
couenant
of
grace
is
particularly
bound
vp
with
thee
,
thou
canst
not
know
except
with
the
Sacraments
,
thou
hast
also
receiued
the
spir●t
.
Foure
things
to
be
considered
in
this
argument
.
Now
to
make
this
comfort
the
more
sensible
vnto
vs
,
we
are
here
to
consider
these
foure
things
:
first
,
what
is
meant
here
by
this
Spirit
,
Secondly
why
is
it
called
an
earnest
,
Thirdly
how
is
it
receiued
,
Fourthly
wherby
may
we
know
,
whether
wee
haue
receiued
it
or
not
.
By
the
Spirit
here
we
vnderstand
that
speciall
grace
of
the
holy
Spirit
,
●hat
is
meant
by
the
Spirit
,
to
wit
,
that
special
grace
of
the
Spirit
,
by
which
Gods
children
are
renued
and
confirmed
.
by
which
the
Lord
renews
,
strengthens
,
stablishes
,
and
confirmes
his
own
children
,
which
for
the
purging
vertue
that
is
in
it
,
to
make
cleane
them
who
receiue
it
,
is
compared
to
fire
and
water
,
and
for
the
corroboratins
,
and
strengthening
vertue
that
it
hath
,
is
compared
to
holy
oyntment
&
for
the
vertue
it
hath
to
stablish
and
confirme
our
hearts
against
all
doubting
,
is
caled
,
the
earnest
the
Seale
,
and
the
〈◊〉
How
this
grace
of
〈◊〉
spirit
is
called
the
earnest
of
the
spirit
,
for
two
causes
.
And
this
grace
of
the
spirit
,
is
called
the
earnest
of
the
spirit
,
first
for
the
measure
,
next
for
the
nature
and
vse
therof
:
for
now
we
haue
it
in
a
small
measure
in
comparison
of
that
,
which
we
shall
receiue
hereafter
:
And
wee
are
to
obserue
it
against
the
customable
policie
of
Satan
,
who
casts
vp
to
Gods
children
the
smalnes
of
their
faith
,
loue
,
and
other
graces
of
the
spirit
,
of
purpose
to
driue
them
to
dispaire
,
as
if
they
had
no
grace
at
all
,
because
it
is
but
small
and
little
,
The
first
is
●ecause
●hat
now
we
haue
it
but
in
small
measure
.
which
they
haue
,
but
we
are
to
remember
against
him
,
that
the
best
measure
of
grace
we
haue
in
this
life
,
is
compared
to
an
earnest
pennie
:
wee
will
not
therefore
faint
because
now
wee
haue
not
the
fulnesse
,
but
rather
will
be
comforted
,
knowing
assuredly
that
the
Lord
,
who
now
hath
giuen
vs
the
earnest
,
will
afterward
giue
vs
the
principall
,
for
the
Kingdome
of
God
in
vs
proceedes
to
perfection
,
from
smal
beginnings
,
and
therefore
is
the
groúth
thereof
compared
by
our
Lord
to
the
grouth
of
a
little
grain
of
mustard
seede
,
which
in
the
beginning
is
small
,
but
by
time
increases
to
an
high
tree
.
Y●t
the
smal
begining
of
grace
we
haue
,
is
not
small
in
Satan
his
ei●s
yea
more
then
he
is
able
to
quench
.
And
truly
that
same
little
beginning
of
grace
which
god
hath
wroght
in
vs
,
howsoeuer
Satan
extenuates
it
,
&
labours
to
make
it
seeme
little
in
our
eies
,
yet
is
it
not
smal
in
our
owne
eyes
,
but
much
more
than
he
wold
with
to
be
in
vs
,
&
therfore
doth
hee
what
hee
can
vtterly
to
quench
it
,
but
in
vaine
&
this
same
seed
of
grace
in
vs
how
little
soeuer
,
yet
is
it
blessed
of
God
,
&
shal
grow
and
increase
to
cast
Sacan
vtterly
out
of
that
Kingdome
,
which
once
he
possessed
in
vs
,
for
if
the
beginnings
of
grace
inable
vs
to
resist
Satan
,
shall
not
the
perfection
thereof
much
more
inable
vs
to
oue●come
him
.
Now
the
nature
and
vse
of
the
earnest
is
,
The
next
is
in
●egard
of
the
vse
thereof
,
which
is
to
bind
●
o
th
the
giuer
and
receiuer
.
as
we
know
,
to
binde
both
the
giuer
and
receiuer
,
the
giuer
is
bound
by
it
to
stand
to
his
word
and
promise
,
whats'euer
that
he
hath
made
,
the
receiuer
againe
is
bound
to
stand
to
the
condition
,
whervpon
he
receiued
it
:
&
here
we
are
admonished
that
if
on
Gods
part
,
wee
would
haue
his
earnest
valid
to
binde
him
to
stand
to
his
promises
,
wee
must
on
our
part
declare
,
that
they
are
forcible
to
binde
vs
to
stand
to
our
promised
dueties
:
But
alas
in
this
generation
,
men
liue
as
if
the
Lord
were
onely
bound
to
bee
mercifull
to
them
,
and
they
were
not
bound
to
be
seruiceable
to
him
,
but
it
were
free
to
them
to
liue
as
pleases
them
.
The
Lord
giue
vs
wise
&
vnderstanding
hearts
,
and
sanctified
memories
to
remember
it
,
as
oft
as
our
enemies
would
solicite
vs
to
transgresse
the
commaundements
of
our
God
,
that
by
the
bond
of
creation
,
by
the
right
of
redemption
,
by
our
oath
in
baptisme
,
by
receiuing
the
earnest
of
God
in
our
regeneration
,
beside
innumerable
other
obligations
,
wee
are
bound
seruants
to
the
Lord
our
God
,
with
a
solemne
renuntiation
of
the
Deuill
,
the
world
and
the
flesh
.
How
this
Spirit
is
giuen
and
received
.
The
giuer
is
God
by
the
meanes
of
his
word
.
As
to
the
third
,
the
giuing
and
receiuing
of
this
Spirit
:
it
is
certaine
that
the
giuing
is
euery
where
ascrybed
to
God
,
as
Eph.
1.13.2
.
Cor.
for
the
ministry
of
grace
,
God
hath
reserued
it
to
himselfe
:
the
Ministry
of
the
word
,
by
which
hee
giueth
grace
,
he
hath
concredited
to
men
.
Moses
gaue
the
law
,
but
grace
comes
by
Christ
,
Iohn
baptises
with
water
,
Iesus
baptises
with
the
holy
Ghost
,
Paul
may
plant
and
Apollo
water
but
God
must
giue
the
increase
.
Yet
is
it
much
that
it
pleses
god
to
giue
his
grace
by
the
ministery
of
the
word
,
and
therfore
if
we
loue
the
one
,
we
must
not
mislike
the
other
:
That
same
holy
spirit
who
commanded
Philip
to
ioyne
himselfe
to
the
Eunuches
Chario●
,
We●
must
not
despise
the
word
,
if
we
desire
to
reeiue
the
spirit
.
Rom.
10.13.14
.
God
hath
linked
in
one
chain
all
the
meanes
of
saluation
,
and
man
should
not
presse
to
sunder
them
,
they
who
call
on
the
name
of
the
Lord
,
shall
be
saued
,
but
how
shall
they
call
on
him
,
on
whom
they
beleeue
not
,
how
shal
they
beleeue
but
by
hearing
?
how
shal
they
heare
but
by
preaching
?
and
how
shall
men
preach
except
they
bee
sent
.
I
will
not
so
be
content
with
preaching
,
that
I
neglect
prayer
,
because
the
ministrie
is
of
men
,
but
the
grace
is
from
God
;
neither
will
I
so
depend
on
prayer
,
that
I
despise
preaching
,
for
hee
can
neuer
receaue
grace
from
God
,
who
despises
the
means
,
by
which
it
pleases
God
to
giue
it
.
Now
as
to
the
fourth
whereof
wee
promised
to
speake
,
How
may
we
know
we
haue
receiued
this
spirit
.
it
is
a
point
most
necessary
to
bee
knowne
for
our
comfort
,
how
we
may
know
whether
if
or
not
wee
haue
receiued
this
spirit
,
there
are
many
in
this
age
who
haue
heard
the
Testimony
of
God
in
his
Gospell
,
who
as
yet
haue
not
receiued
the
seale
and
Testimony
,
A
very
lamentable
thing
indeed
,
for
albeit
the
Gospell
be
a
doctrine
of
ioyful
tydings
,
yet
what
comfort
can
it
bring
to
them
,
Many
in
this
age
haue
heard
the
Testimony
of
God
,
who
neu●r
receiued
the
seal
ther●of
.
who
are
not
assured
they
belong
vnto
them
.
The
Apostle
writing
to
the
Corinthians
thanks
God
not
onely
for
that
they
had
hard
the
word
but
because
the
testimony
of
God
,
was
confirmed
vnto
them
,
&
suchl●ke
to
the
●
phefiās
,
But
now
to
shew
in
one
worde
how
it
may
be
knowne
,
The
spirit
is
God
his
seale
,
and
he
imprints
the
image
of
God
in
all
who
receiues
him
.
whe●her
if
or
not
wee
haue
receaued
him
,
let
vs
remember
that
the
same
holy
Spirit
,
which
is
heere
called
the
earnest
of
God
,
is
also
called
the
seale
of
God
.
Now
the
nature
and
vse
of
a
seale
,
is
that
it
leaues
behinde
it
,
in
that
which
is
stamped
by
it
,
and
impression
of
that
same
forme
,
which
it
hath
in
it selfe
.
Euen
so
also
the
Spirit
of
God
imprints
the
very
image
of
God
in
the
hearts
of
so
many
,
as
are
sealed
by
him
,
in
which
sense
the
Apostle
sayes
,
This
proues
that
licentious
men
haue
not
receiu●d
Christs
spirit
.
so
soone
as
they
are
stamped
with
his
holy
spirit
:
So
that
they
who
liue
licen●iously
after
the
lusts
of
the
flesh
,
declare
themselues
to
be
of
their
father
the
deuill
,
because
as
our
Sauiour
said
to
the
carnall
Iewes
,
they
doe
his
workes
,
and
it
is
but
a
lying
presumption
,
when
the
like
to
these
men
dare
say
,
that
they
haue
receiued
the
earnest
of
the
spirit
.
VER
6.
Therefore
we
are
bold
.
FOllowes
now
the
2.
conclusion
,
The
second
fruit
of
godlines
,
which
the
Aopstle
gathered
of
his
Generall
ground
of
Comfort
,
is
which
the
certain
knowledge
of
that
glory
to
come
,
wrought
in
the
Apostle
,
to
wi●te
a
contentment
with
boldnes
to
remooue
out
of
the
body
,
that
hee
might
dwel
with
the
Lord
:
and
this
hath
in
it
more
t●en
is
in
the
former
,
for
where
in
the
1.
he
protested
only
he
had
a
desire
to
that
glory
,
yet
so
that
he
had
no
wil
to
want
the
body
:
A
willing
contentm●
to
remoo●●
out
of
the
body
.
but
now
hee
goes
further
,
considering
that
hee
was
not
able
to
enioy
them
both
together
,
he
protests
he
was
gladly
content
to
remoue
out
of
the
body
,
that
hee
might
dwell
with
the
Lorde
.
This
meaning
of
the
wordes
shall
bee
cleare
,
if
after
the
sixt
verse
wee
reade
the
eight
,
passing
by
the
parenthesis
,
which
is
in
the
seuenth
verse
.
Of
our
Christian
confidence
in
death
.
The
word
the
Apostle
vses
heere
,
signifies
such
a
boldnes
as
stout-hearted
men
vse
to
set
against
great
daungers
,
for
where
there
is
no
cause
of
feare
,
where
can
the
praise
of
boldnesse
be
:
there
is
then
(
will
the
Apostle
say
)
matter
of
great
feare
in
death
:
I
see
before
mee
a
terrible
deepe
and
gulfe
of
mortality
,
through
which
I
must
goe
,
many
fearefull
enemies
with
whom
I
must
fight
before
I
wonne
to
my
Lord
,
What
strong
enemies
wee
must
fight
withall
that
through
death
we
may
wonne
to
our
Lord
yet
am
I
not
affraid
to
encounter
with
them
.
Against
me
is
Satan
with
his
principalities
powers
,
and
spirituall
wickednesse
,
but
I
know
that
the
seede
of
the
woman
hath
brused
the
head
of
the
Serpent
:
Against
mee
are
a
greate
multitude
of
my
sinnes
●nd
the
terrors
of
a
gilty
conscience
,
but
I
know
that
Christ
hath
once
suffered
for
sinnes
,
And
this
boldnesse
against
death
in
the
godly
,
Boldnesse
of
the
Christian
in
death
,
wherfrom
proceedes
it
.
proceedes
not
onely
from
the
sure
knowledg●
of
a
better
life
,
but
from
the
present
sense
,
and
feeling
of
the
same
life
begunne
in
them
,
which
they
know
cannot
be
extinguished
by
death
:
Notable
examples
haue
we
therof
in
all
ages
,
to
proue
that
it
is
no
vaine
content
,
but
the
effectuall
power
of
God
working
in
his
children
.
The
confident
●oldnesse
of
Ignatius
in
death
.
Ignatius
Bishop
of
Antioch
,
bei●g
brought
to
Rome
in
the
third
persecution
which
was
vnder
Traian
,
gaue
a
proofe
of
his
boldnesse
for
being
condemned
to
be
cast
to
the
beasts
to
bee
deuoured
by
them
,
And
Policarpe
who
suffered
in
the
fourth
persecution
vnder
Aurelius
Antoninus
,
The
confident
boldnesse
of
Policarpus
in
death
.
beeing
brought
to
the
place
of
execution
,
and
desired
by
the
Emperours
Deputy
to
blaspheme
Christ
,
and
he
would
let
him
goe
,
answered
:
these
fourescore
and
sixe
yeares
,
haue
I
serued
Christ
,
and
haue
found
him
a
good
Master
to
mee
,
how
then
can
I
curse
my
king
who
hath
saued
me
:
But
if
ye
will
not
(
saide
the
deputy
)
I
will
cast
thee
to
wilde
Beasts
,
who
shall
teare
thee
,
Call
them
when
thou
wilt
(
said
the
Martyr
)
it
is
fixed
and
determinat
with
mee
,
that
from
good
thinges
by
repentance
,
I
will
neuer
goe
back
vnto
worse
,
But
if
ye
feare
not
beasts
(
said
the
Deputy
)
I
shall
bridle
and
danton
you
with
fire
:
thou
boasts
me
said
the
Martyr
with
a
fire
,
that
burnes
for
an
houre
,
and
shortly
after
will
be
extinguished
,
but
knowes
not
that
fire
of
the
iudgement
to
come
,
which
will
burne
for
euer
and
euer
,
and
then
being
brought
to
the
fire
,
hee
was
filled
with
boldnesse
,
and
harty
thankes
giuing
▪
reioycing
that
the
Lord
in
that
day
and
houre
had
vouch●afed
to
receiue
him
,
in
the
number
of
his
Martyrs
,
to
drinke
of
the
cup
of
his
Lord
Iesus
Christ
:
Thus
was
he
offered
in
a
burnt
offering
to
the
Lord
,
and
no
feare
of
death
could
be
perceiued
in
him
.
The
confident
boldnesse
of
Basilius
in
death
.
Nazian.
de
vita
Basil.
And
the
like
Christian
boldnesse
was
shewed
by
Basil
in
that
persecution
vnder
Valens
made
by
Modestus
and
Eusebius
his
Deputies
:
I
will
neuer
(
sayd
hee
)
feare
death
,
which
can
dono
more
but
restore
me
to
him
that
made
me
:
all
these
beside
many
other
innumerable
examples
which
might
be
alledged
,
if
they
bee
compared
with
that
great
timiditie
&
feare
,
which
is
in
vs
at
the
least
mention
or
appearance
of
death
,
may
iustly
make
vs
ashamed
of
that
smal
progresse
,
which
wee
haue
made
in
spirituall
strength
,
Now
in
this
time
of
so
cleare
a
light
,
and
plentifull
grace
of
our
Lord
Iesus
Christ
.
Alway
.
It
is
demanded
if
such
boldnesse
be
in
Gods
children
as
is
w●thout
all
feare
.
But
here
least
the
Godly
de
discouraged
,
by
reason
of
that
feare
of
death
,
which
many
a
time
they
finde
in
themselues
,
it
is
to
be
considered
,
if
the
Apostle
was
alway
so
bolde
that
at
no
time
hee
was
fearfull
,
or
if
such
confidence
can
bee
in
any
of
Gods
children
,
It
is
answered
,
fore●en
our
Sauiour
though
hee
longd
for
death
yet
he
suffered
it
not
without
feare
.
as
is
without
all
vicissitude
of
feare
,
No
surely
for
the
same
Apostle
who
here
reioices
in
his
boldnesse
pro●ests
in
an
other
place
,
that
hee
had
fightings
without
,
and
terrors
within
:
Yea
our
blessed
Sauiour
,
albeit
he
longed
with
a
greate
desire
to
eate
the
passouer
,
which
was
his
last
meale
,
and
after
which
immediately
hee
knew
his
passion
was
to
folow
,
yet
when
he
entred
into
the
garden
to
his
sufferings
,
hee
began
also
to
be
affraid
,
&
proceeding
in
feare
hee
sweat
blood
and
confessed
that
his
soule
was
heauy
vnto
the
death
.
It
is
true
there
is
no
Comparison
betweene
his
death
and
ours
.
It
is
true
there
is
no
comparison
betweene
his
death
and
ours
,
for
he
suffered
that
death
to
be
a
satisfaction
for
our
sinnes
,
and
he
alone
trod
the
wine-presse
of
the
wrath
of
God
:
but
our
death
,
neither
is
it
a
satisfaction
for
sinne
,
neither
a
stroke
of
the
wrath
of
God
,
neither
endure
we
it
by
our
owne
strength
but
are
sustained
in
it
by
the
spirit
of
our
Lord
,
yet
is
it
in
such
fort
made
comfortable
to
vs
,
that
in
some
manner
it
is
conformeable
to
his
death
,
Yet
must
our
death
someway
be
conformable
to
his
,
both
in
outward
and
inward
sufferings
.
Rom.
8.
for
so
saith
the
Apostle
,
that
God
hath
predestinate
vs
to
bee
conforme
to
the
image
of
his
son
,
and
that
not
in
heauen
only
,
by
rayning
with
him
in
glory
,
but
in
earth
also
by
carrying
his
image
,
and
bearing
of
his
Crosse
,
both
in
our
life
and
death
▪
and
that
not
onely
by
suffering
the
outward
dolors
of
death
,
caused
by
the
seperation
of
the
soule
and
body
,
but
also
the
inward
feares
&
terrors
thereof
,
that
so
in
our
little
measure
tasting
of
that
cup
,
wherof
our
Sauiour
dranke
before
vs
,
wee
might
some
way
learne
the
great
loue
he
hath
caried
towards
vs
.
So
that
wee
are
not
exempted
from
our
owne
feares
,
And
therfore
shall
we
be
exercised
with
our
owne
feares
also
.
wherewith
in
death
after
our
small
measure
,
God
wil
haue
vs
exercised
:
which
I
haue
marked
,
that
wee
should
not
be
discouraged
with
this
tentation
of
the
feare
of
death
,
we
may
tast
of
it
,
but
it
shall
not
remayne
with
vs
,
for
it
is
certaine
,
that
in
all
Gods
children
faith
shall
preuaile
at
length
.
and
confidence
in
Gods
promises
shall
breed
such
bo●dnes
,
as
shall
cast
out
and
ouercome
all
contrarie
feare
in
vs
.
What
made
the
Apostle
willing
to
remoue
out
of
the
body
Knowing
that
while
we
are
at
home
in
,
&c.
In
the
end
of
this
verse
the
Apostle
casts
in
two
reasons
which
wrought
in
him
,
this
confidence
and
willingnes
to
goe
out
of
the
body
,
one
is
that
so●
long
as
he
was
in
the
body
,
he
was
absent
from
the
Lord
,
another
that
remouing
out
of
the
body
,
he
knew
hee
should
dwel
with
the
Lord
,
the
Apostle
to
expresse
this
,
vse●two
words
,
in
the
original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
cannot
be
turned
in
to
full
significant
speeches
in
our
languag
,
yet
do
they
import
thus
much
,
that
so
long
as
we
are
here
among
our
owne
people
in
the
body
,
we
are
absent
from
our
people
who
are
with
the
Lord
.
So
that
hee
wil
here
draw
vs
to
consider
of
two
Cities
,
Of
the
two
Cities
or
Fellowshi●
of
people
whereof
the
one
is
in
the
earth
the
other
in
heauen
.
two
Countries
,
and
two
fellowships
of
people
,
whereof
the
one
is
in
the
earth
,
the
other
in
heauen
,
with
the
one
wee
haue
fellowship
so
long
as
wee
are
in
the
body
,
and
by
expe●ience
knowe
,
what
are
the
comforts
of
our
carnall
kinred
,
of
our
earthly
country
&
city
,
but
with
the
other
wee
cannot
haue
familiar
conuersation
,
till
we
remoue
out
of
the
body
:
And
this
also
serues
greatly
,
if
we
consider
it
,
to
take
from
vs
our
natural
vnwilingnesse
to
d●e
,
the
cause
whereof
is
,
that
we
haue
no
will
to
depart
from
our
country
,
kinred
and
people
:
Death
is
but
a
r●moving
from
a
Burges-ship
on
earth
to
a
better
Burges-ship
in
heauen
.
but
here
we
are
taught
that
if
it
greiue
vs
to
depart
from
this
people
,
it
should
much
more
reioyce
vs
to
bee
gathered
to
that
people
,
there
is
a
better
Country
,
there
a
more
glorious
Citie
,
&
a
more
excellent
Burgeship
,
there
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whereof
th'
Apostle
,
by
which
we
are
made
free
to
greater
liberties
,
and
priuiledges
then
any
we
can
haue
here
,
&
there
is
a
kinred
of
people
sibber
to
vs
,
&
much
worthier
to
be
loued
then
that
which
is
heere
,
as
the
heauens
are
more
high
and
excellent
then
the
earth
.
Oh
that
this
light
did
a
way
shine
in
our
minds
,
that
as
oft
as
wee
are
troubled
with
the
griefe
o●
Nature
to
forsake
our
people
,
which
are
on
earth
,
we
might
be
comforted
by
grace
,
and
made
willing
to
goe
to
our
people
which
are
in
heauen
.
Our
life
on
earth
is
a
Pilgrimage
in
heauen
is
our
h●me
.
For
●he
Apostle
comparing
these
two
together
:
he
accounts
our
abyding
here
but
a
Pilgrimage
in
respect
of
our
remaining
there
,
which
is
dwelling
at
home
in
our
own
country
,
our
best
estate
wherin
we
can
be
vpon
earth
is
but
an
absence
from
the
Lord
:
of
all
places
in
the
world
,
a
man
naturally
loues
his
natiue
countrey
best
,
and
of
all
parts
of
his
countrey
,
hee
esteemes
,
himselfe
most
homely
in
his
own
house
,
and
of
all
that
is
in
his
house
,
what
hath
he
neerer
to
him
then
his
owne
body
,
yet
is
it
of
truth
,
that
not
onely
in
his
owne
Country
,
but
euen
in
his
house
,
at
his
owne
fire
,
in
his
own
bed
,
yea
euen
in
his
owne
body
he
is
but
a
stranger
,
and
therefore
so
should
wee
liue
in
it
,
as
ready
to
remoue
out
of
it
,
for
here
we
haue
no
continuing
Citie
.
If
there
were
no
more
to
make
us
loath
this
life
,
this
is
sufficient
that
it
holds
vs
from
God
.
We
are
absent
from
the
Lord
.
The
losse
that
we
sustaine
by
our
soiourning
in
the
body
,
the
Apostle
takes
it
vp
in
few
words
,
but
very
weighty
,
to
wit
,
that
it
keepes
vs
absent
from
the
Lord
:
and
truely
,
if
there
were
no
more
to
sparre
vs
from
the
loue
of
this
life
,
yet
this
were
enough
that
it
holdes
vs
from
the
Lord
our
God
,
whom
aboue
all
,
wee
ought
to
loue
most
deerely
,
How
the
bodie
is
Remora
Animae
.
for
this
cause
Nazianzen
writing
of
the
calamities
of
his
soule
,
and
of
the
hinderances
;
which
it
hath
by
the
body
,
compares
the
body
to
that
fi●h
called
Remora
,
which
retaynes
the
greatest
Ship
,
notwithstanding
she
be
vnder
saile
,
and
makes
her
stand
still
:
so
is
it
with
the
body
,
that
it
presses
downe
the
soule
,
and
holdes
it
backe
from
the
Lord
,
yea
though
her
affection
be
intended
to
be
with
the
Lord
,
for
no
man
can
liue
in
the
body
and
see
the
Lord
,
Againe
if
this
be
the
condition
of
the
Godly
that
notwithstanding
by
faith
they
haue
a
most
sweete
fellowship
with
God
,
If
euen
the
godlie
in
the
●●dy
be
〈◊〉
from
God
,
in
what
miserab●e
absence
a●e
the
wicked
.
as
ye
shall
afterwards
here
,
yet
while
they
are
in
the
body
,
they
are
absent
from
God
,
in
what
miserable
condition
I
pray
you
are
the
wicked
,
who
being
without
faith
,
are
in
a
more
fearefull
maner
strangers
from
the
life
of
God
,
VER
7.
For
we
walke
by
faith
,
&c.
BEcause
he
said
before
,
We
haue
now
God
present
with
vs
,
but
that
presence
is
absence
in
respect
of
that
which
is
to
come
.
that
in
the
body
wee
are
absent
from
the
Lord
,
and
it
might
haue
beene
obiected
to
him
,
how
can
this
bee
,
seeing
not
onely
with
the
rest
of
mankinde
wee
liue
,
and
mooue
,
and
haue
our
beeing
in
him
,
but
that
this
also
,
is
the
particular
priuiledge
of
a
Christian
,
that
he
is
the
Temple
and
habitation
of
God
,
wherein
hee
dwells
by
his
holy
spirit
,
how
then
can
we
be
said
to
bee
absent
from
him
.
This
doubt
here
in
this
Parenthesis
hee
loseth
,
by
distinguishing
that
presence
of
God
which
they
inioy
,
which
are
in
heauen
,
from
that
which
wee
haue
who
are
on
earth
,
shewing
that
the
most
familiarpresence
of
god
,
which
wee
haue
on
earth
,
if
it
be
compared
with
that
which
we
shal
haue
in
heauen
,
is
but
absence
from
God
,
for
we
that
are
in
the
body
,
walke
by
faith
,
where
they
that
are
out
of
the
body
enioye
him
by
sight
,
So
that
in
this
verse
we
hauea
briefe
discription
,
both
of
our
life
who
are
militant
here
on
earth
,
and
of
theirs
who
are
glorified
and
triumphant
in
heauen
:
we
are
walking
,
they
are
resting
,
wee
beleeue
,
we
looke
for
the
promised
kingdome
,
but
they
doe
presently
inioy
it
.
Heere
then
wee
haue
three
things
to
consider
,
Our
l●fe
on
earth
is
a
walking
.
first
how
our
life
is
●
walking
,
secondly
a
walking
by
faith
,
thirdly
how
it
is
not
by
sight
.
As
to
the
first
our
best
estate
in
this
life
is
walking
,
Seeing
we
are
not
yet
at
home
to
enioy
the
sight
of
our
fathers
face
,
our
next
best
is
to
be
walking
homeward
,
they
are
blessed
who
are
in
Patria
,
and
in
the
second
roome
blessed
also
who
are
in
via
ad
pa●riam
.
Take
heede
we
be
in
the
right
way
otherway
our
life
is
not
a
walking
but
a
●andring
.
And
here
we
are
admonished
to
looke
to
the
●ourse
of
our
life
,
that
we
be
surewe
are
in
the
right
way
,
otherway
our
life
is
not
a
walkin●
by
faith
but
a
wandring
in
infidelity
,
I
am
the
way
,
the
verity
and
the
life
:
a
wonderfull
secret
,
quod
ipse
rex
patriae
f●ctus
est
via
ad
patriam
,
that
the
king
of
the
Country
,
is
become
the
way
to
the
Country
:
therfore
since
he
is
life
,
we
must
walke
to
him
,
since
hee
is
the
way
,
and
the
verity
,
wee
must
walke
in
him
,
and
be
in
him
,
&
then
do
we
walke
in
him
,
when
we
beleeue
in
him
,
&
keep
his
commaundement
declyning
euill
,
following
good
vsing
thinges
indifferent
to
the
gory
of
God
,
and
edification
of
our
neighbour
,
if
in
any
of
these
three
wee
faile
,
we
are
to
know
'
it
is
a
step
out
of
the
way
vnto
the
which
againe
wee
haue
to
returne
by
repentance
.
How
our
life
is
a
walking
by
faith
.
By
faith
.
The
second
thing
here
is
that
wee
walke
by
faith
,
and
this
wee
are
said
to
doe
first
,
because
faith
by
the
light
of
the
word
lets
vs
see
the
way
to
Gods
face
,
secondly
because
it
allures
our
hearts
,
and
makes
them
willing
to
enter
into
it
,
thirdly
it
confirmes
vs
against
all
wearinesse
that
may
arise
of
the
longsomnesse
of
our
iourney
,
though
we
cannot
come
to
the
end
thereof
,
as
soone
as
we
would
,
faith
makes
vs
through
patience
to
wai●e
for
it
;
As
likewise
it
s●staines
vs
against
all
impediments
and
offences
that
are
in
the
way
,
for
it
is
as
a
staffe
in
the
hand
of
a
Pilgrime
,
which
so
soone
as
our
iourney
is
ended
,
wee
shall
lay
from
vs
,
or
faith
shall
cease
,
when
we
shal
take
vp
the
Lord
by
sight
.
And
not
by
sight
,
which
is
not
simply
spoken
but
in
comparison
.
Not
by
sight
.
The
third
thing
in
this
discription
of
ou●
life
here
on
earth
,
is
that
wee
walke
not
by
sight
,
that
is
,
not
by
such
sight
as
they
haue
,
who
haue
ended
their
walking
,
and
rest
in
the
Lord
,
other
way
we
are
n●t
to
think
that
faith
by
which
wee
walke
,
leades
vs
blindlings
and
without
light
,
For
heere
w●●re
not
wit●out
the
sight
of
God
or
that
in
this
earth
,
wee
haue
no
sight
of
God
.
For
first
heere
hee
is
seene
in
his
workes
:
the
invisible
things
of
God
,
First
we
see
God
in
his
workes
.
are
seene
by
the
creation
of
the
world
forthis
numerosity
of
so
many
kindes
of
creatures
,
and
the
variety
of
their
formes
what
els
it
,
but
as
the
Platoniques
called
euery
beautifull
created
thing
Splendor
summi
illius
boni
,
or
as
Bernar●
calls
them
,
Secondly
it
pleased
God
by
sundry
apparitions
to
shew
himselfe
to
men
from
the
beginning
,
The
Fathers
haue
seene
him
●y
sundry
Visions
.
appearing
vnto
them
,
Non
sicuti
est
sed
sicut
dignatus
●●t
,
for
if
they
had
seene
him
as
he
is
,
then
al
of
them
had
seene
him
after
one
manner
,
because
hee
is
one
,
and
this
sight
of
God
,
was
also
externall
being
exhibited
Per
imagines
forinsecus
apparentes
,
In
his
Church
he
is
seene
by
his
word
.
Thirdly
it
hath
pleased
him
in
more
comfortable
manner
,
to
reueale
himselfe
to
his
Saints
by
his
word
,
by
which
they
behold
his
beauty
in
his
temple
,
And
last
of
all
hee
is
seene
of
his
owne
children
by
inward
contemplation
,
His
Saints
see
him
by
inward
Contemp●ation
.
quum
per
seipsum
dignatur
invisere
animam
quaerentem
se
,
when
by
himselfe
without
externall
meanes
he
vouchsafes
to
visite
the
soule
that
seekes
him
,
and
this
sight
is
Eo
excellentior
quo
interior
,
the
more
excellent
then
the
r●st
because
it
is
more
inward
,
for
then
is
he
seen
in
his
fauour
and
beauty
,
then
is
he
felt
in
the
sweetnesse
of
his
loue
,
then
is
the
mind
so
illuminate
with
his
light
,
that
all
other
beauty
in
the
world
,
seemes
but
deformity
in
respect
of
it
,
and
the
heart
is
so
enamored
with
his
loue
,
that
these
things
,
which
were
most
dearely
beloued
of
it
before
,
become
now
loathsome
like
dung
vnto
it
.
Yet
Certaine
it
is
,
that
the
most
excellent
fight
of
God
wee
haue
in
this
life
,
Yet
this
sight
if
it
be
●ompared
●●th
the
●ight
we
shal
get
,
is
no
sight
.
Aug.
de
Consen
▪
Evang.
if
it
bee
compared
with
that
which
is
to
come
,
is
not
worthy
the
name
of
sight
▪
homini
enim
mortalem
vitam
adhuc
agenti
,
non
protest
contingere
,
vt
dimoto
ac
discusso
omni
nubilo
phantasiarū
corporalium
,
seremissim●
incommutabilis
veritatis
luce
potiatur
,
it
cannot
said
Augustine
befall
to
a
man
liuing
in
the
body
,
to
enioy
that
most
cleare
light
of
vnchangeable
truth
,
in
such
sort
,
that
al
cloudes
of
earthly
phantasies
and
carnall
conceptions
be
chased
away
and
remooued
from
him
,
and
hither
tends
the
like
saying
of
Gregory
,
And
the
sight
of
faith
which
presently
we
haue
lets
vs
see
a
better
to
come
.
Neuertheles
not
only
doth
faith
presently
open
the
eyes
of
our
vnderstanding
to
beholde
in
some
sort
the
riches
of
that
glorious
inheritance
,
but
in
like
manner
prepares
them
for
that
greater
sight
thereof
,
which
is
to
bee
reuealed
vnto
vs
,
fides
enim
luce●●
non
extinguit
,
sed
custo●it
,
lucem
temperat
oculo
caliganti
:
&
oculum
praeparat
luci
,
for
faith
doth
not
extinguish
light
,
but
preserues
it
,
it
tempers
the
light
to
our
diuine
eye
,
and
lets
vs
looke
to
it
through
a
vaile
onely
,
least
ouer
great
a
glance
of
light
should
strike
vs
blinde
,
And
prepares
also
the
eye
of
our
mind
for
it
.
and
againe
prepares
the
eye
for
that
light
,
which
more
cleerly
after
is
to
bee
reueled
vnto
vs
.
Ber.
in
Cant.
Serm
31.
●
Quod
videt
Angelus
hoc
mihi
seruat
vmbra
fidei
,
fidei
sinu
repositum
,
tempore
suo
reuelandum
,
That
which
the
Angel
presently
sees
in
heauen
,
is
keeped
for
me
wound
vp
in
the
shadow
of
faith
to
bee
reuealed
in
the
dew
time
The
order
app●inted
by
God
,
is
that
by
faith
we
walke
to
sight
,
by
●earing
to
seeing
.
Alwayes
for
our
instruction
,
we
must
learn
here
to
keepe
the
order
appointed
by
God
,
that
from
faith
wee
walke
to
light
,
we
must
heare
the
Lord
before
we
can
see
him
,
wee
must
beleeue
before
we
enioy
him
,
if
wee
will
not
heare
him
,
and
by
hearing
beleeue
in
him
,
and
beleeuing
in
him
,
walke
toward
him
,
wee
shall
neuer
see
him
in
mercy
,
nor
come
where
he
●s
to
rest
with
him
.
And
againe
,
A
corroboratiue
against
such
temptations
as
come
from
the
world
.
this
sentence
being
laide
vp
in
our
hearts
,
will
serue
to
strengthen
vs
against
the
manifold
temptations
of
Satan
,
by
which
he
wold
allure
vs
to
the
loue
of
worldly
things
Our
life
here
on
earth
is
a
walking
by
Faith
,
and
Faith
is
of
things
which
are
not
seene
,
and
therefore
shold
we
not
suffer
our selues
to
bee
snared
and
entangled
with
the
lou●
of
any
thing
,
which
fals
vnder
the
eye
,
nor
diuerted
by
any
thing
,
that
is
present
,
from
the
loue
and
constant
expectation
of
better
thinges
which
are
to
come
.
Seeing
wee
walk●
by
fa●●h
,
no
shew
of
worldly
pleas●re
fal●ing
vnder
ou●
sight
should
all●re
vs
.
But
as
oft
as
the
world
comes
in
to
make
a
shew
of
her
pleasures
to
vs
▪
as
Satan
presented
to
our
Sauiour
a
shewe
of
the
kingdomes
of
the
earth
,
let
vs
remember
this
for
an
answere
,
We
walke
not
by
sight
,
but
by
faith
,
Let
them
bee
delighted
with
such
things
●s
falles
vnder
naturall
●ense
,
who
haue
no
hope
of
better
.
Mine
heart
is
aboue
all
these
things
which
fall
vnder
the
eye
,
What
euer
the
world
can
offer
to
our
sense
,
is
lesse
then
that
which
wee
hope
to
see
.
whatsoeuer
can
bee
offered
to
mine
eye
,
sounded
in
mine
eare
,
or
made
delightfull
to
my
taste
,
it
is
lesse
then
that
whereat
I
would
be
,
and
which
I
belieue
certainly
to
enioy
▪
I
will
suspend
the
satisfaction
of
mine
eyes
,
till
the
day
come
wherein
I
shall
see
my
reedeemer
,
A
threefold
precept
to
be
obserued
in
vsing
the
things
of
this
world
.
And
because
so
long
as
we
are
here
,
natures
necessitie
compels
vs
to
vse
these
things
which
fall
vnder
our
sense
,
let
vs
in
vsing
of
them
obserue
this
threefold
precept
:
First
,
that
we
vse
this
world
as
if
we
vsed
it
not
,
The
wicked
walke
by
sight
here
and
not
by
Faith
,
they
shall
neuer
see
better
things
nor
these
they
see
now
.
these
which
are
more
expedient
,
is
a
rare
,
and
singular
grace
of
God
.
Last
of
all
,
this
sentence
being
turned
ouer
let
vs
see
the
contrary
miserable
estate
and
disposition
of
the
wicked
they
walke
by
sight
,
and
not
by
faith
,
they
haue
no
hope
of
better
things
,
then
these
are
,
which
are
presently
they
enioy
,
they
haue
their
portion
in
this
life
,
they
haue
receiued
their
consolation
here
,
another
heauen
then
that
they
haue
on
earth
,
can
they
not
looke
for
:
And
how
lamentable
their
estate
is
,
two
thinges
among
many
,
The
Vanity
of
worldly
pleasures
discouered
in
two
thinges
.
may
declare
vnto
vs
,
first
that
these
same
pleasures
,
wherein
they
delight
,
if
they
bee
continuall
,
are
turned
into
●●ines
:
and
therefore
man
craues
to
bee
refreshed
alway
with
an
exchange
,
for
that
which
now
most
earnestly
hee
longed
for
,
in
a
short
time
becomes
lothsome
vnto
him
,
so
that
he
is
forced
to
reiect
it
,
and
make
choice
of
another
.
Secondly
graunt
that
they
could
continue
without
paine
,
yet
can
they
not
satisfie
the
soule
of
man
,
VER.
8.
Neuerthelesse
we
are
bold
&c.
The
Apostle
returnes
to
finish
his
second
conclusion
.
IN
this
verse
the
Apostle
returnes
to
finish
his
second
conclusion
,
which
began
at
the
sixt
verse
,
and
endes
in
this
eight
,
it
depends
on
the
former
this
way
,
albeit
we
haue
no
such
cleare
sight
of
these
things
wherevnto
we
are
called
,
as
after
this
wee
shall
get
,
but
onely
walkes
towards
them
by
faith
,
yet
for
all
that
we
are
bold
:
or
Neuerthelesse
we
are
bold
,
&c.
Our
first
lesson
arising
of
this
particle
heere
is
this
,
How
the
impediments
of
our
faith
tends
to
the
greater
commendation
thereof
.
the
more
impediments
we
haue
to
stay
vs
from
beleeuing
,
the
greater
is
and
shall
bee
the
praise
of
our
faith
,
if
notwithstanding
of
them
all
wee
continue
in
beleeuing
:
There
are
two
great
tentations
that
impugne
our
faith
,
one
is
the
want
of
good
,
B●ering
of
present
euill
,
whereof
we
wou●●
faine
be
releeued
,
our
faith
is
tryed
.
which
God
hath
promised
,
but
we
see
it
not
:
the
other
is
the
presence
of
euill
,
whereof
now
we
would
faine
be
releeued
,
and
yet
it
lyeth
still
vpon
vs
.
And
as
to
the
other
,
By
the
Delay
of
good
things
promised
which
faine
we
would
haue
our
faith
is
also
tryed
.
when
these
good
things
which
God
hath
promised
,
are
not
seene
of
vs
but
hidden
from
our
eyes
,
and
delayed
to
bee
performed
vnto
vs
,
this
is
also
for
the
tryall
of
our
faith
,
for
where
we
see
saluation
,
what
praise
●s
it
to
beleeue
:
but
where
we
can
neither
see
nor
feele
th●●e
good
things
which
God
hath
promised
,
but
rather
are
exercised
with
contrary
terrours
and
feares
,
if
yet
wee
still
cleaue
to
the
truth
of
the
wordofgod
,
that
certainely
is
an
argument
of
a
great
faith
,
It
is
greatest
faith
to
beleeue
where
least
is
felt
or
seene
.
and
such
was
the
faith
▪
of
that
woman
of
Canaan
,
who
beeing
not
onely
refused
,
but
as
it
were
disdainefully
reiected
by
Christ
,
did
so
trust
vnto
the
truth
of
Gods
word
,
that
constantly
shee
looked
fo●
mercy
,
at
the
hand
o●
Christ
,
who
strongly
by
word
had
denied
it
vnto
her
,
and
therefore
receiued
this
commendation
in
the
end
,
O
woman
great
is
thy
faith
,
Thus
we
see
how
in
●he
children
of
God
,
all
these
hinderances
which
wee
h●ue
to
stay
vs
from
beleeuing
,
do
so
much
the
more
commend
,
and
approue
our
faith
vnto
God
.
Wee
loue
rather
.
Of
two
loues
wee
see
in
the
Apostle
,
Of
two
loues
the
stronger
ouercomes
the
wea●●
in
the
Apostle
.
the
stronger
ouercomming
the
weaker
,
he
loued
his
body
,
&
protested
before
,
he
had
no
will
to
want
it
,
but
he
loued
the
Lord
Iesus
better
then
his
body
,
and
therfore
perceiuing
that
hee
cannot
now
enioy
them
both
together
,
for
while
hee
was
in
the
body
,
he
was
absent
from
the
Lord
,
he
is
now
very
wel
content
to
remoue
out
of
the
body
,
that
he
might
dwell
with
the
Lord
:
there
is
nothing
naturally
a
man
loues
more
then
his
body
,
nothing
he
feares
more
then
death
,
because
it
imports
a
dissolution
of
his
body
,
but
where
the
loue
of
Christ
is
strong
in
the
heart
,
it
casts
out
not
onely
the
feare
of
death
,
but
ouer
comes
also
all
other
loue
whatsoeuer
.
And
here
haue
wee
a
point
of
holy
wisedome
discouered
vnto
vs
,
The
readi●st
way
to
be
quit
of
the
pertur●ation
of
our
affections
,
is
to
set
them
vpon
the
right●
obiects
.
by
which
we
may
cure
that
vnquietnesse
of
minde
,
which
arises
in
vs
of
the
wandring
of
our
affections
after
secondary
obiects
:
the
best
way
to
remedy
it
,
is
to
set
our
affections
vpon
the
right
obiects
,
if
the
loue
of
the
creature
haue
snared
thee
,
set
thy
loue
on
the
Lord
,
and
bend
thy
affection
toward
him
,
and
the
othe●
shall
not
troble
thee
:
If
the
feare
of
men
terrifie
thee
,
learne
to
sanctifie
the
Lord
God
in
thine
hart
,
make
him
thy
feare
,
and
and
thou
shalt
not
feare
what
flesh
can
doe
vnto
thee
:
and
if
the
care
of
the
world
disquiet
thee
,
cast
thy
care
vpon
God
,
and
labour
by
continuance
in
prayer
,
how
to
feele
the
sense
of
his
loue
toward
thee
in
Christ
,
and
thou
shalt
finde
,
that
where
the
one
care
like
thornes
did
pricke
thee
with
sorrowes
the
other
shall
bring
contentment
,
peace
,
and
ioy
vnto
thee
.
But
to
returne
,
The
strong
loue
of
Christ
that
was
in
the
Apostle
condemnes
the
cold
loue
that
we
haue
to
●im
.
when
we
consider
this
strong
loue
of
Christ
,
that
was
in
the
Apostle
,
wee
we
haue
great
cause
to
be
ashamed
of
that
weak
and
little
loue
,
which
in
our
heartes
wee
feele
,
towardes
our
LORD
:
how
many
this
day
professe
that
they
loue
him
who
for
his
loue
will
not
want
the
superfluities
of
this
life
,
and
what
hope
then
is
there
that
for
his
sake
,
they
will
lay
down
the
life
it selfe
,
How
is
it
likely
we
wil
giue
our
life
for
him
who
will
not
quit
th●
superfluities
of
our
life
for
him
.
if
smaller
crosses
be
vnpleasant
to
vs
,
and
his
loue
be
not
so
strong
in
vs
,
as
to
make
vs
reioice
in
them
:
how
shall
death
be
welcommed
of
vs
,
wherin
there
is
a
concurse
of
all
crosses
into
one
:
Wee
must
therefore
learne
,
for
the
loue
of
Christ
to
inure
our selues
with
the
beginnings
of
mortification
,
not
onely
to
slay
the
vnlawful
affections
,
but
also
to
want
ou●
wills
euen
in
those
things
which
are
lawful
:
that
so
by
degrees
we
may
be
inabled
willingly
to
want
the
body
and
all
that
euer
we
loued
in
the
body
for
Iesus
Christs
sake
.
To
remooue
out
of
the
body
.
How
death
is
discribed
in
regard
of
her
effects
toward
the
body
,
and
toward
the
soule
.
Two
manner
of
waies
in
this
treatise
doth
the
Apostle
discribe
death
,
first
in
regard
of
that
which
it
doth
to
the
body
,
and
then
he
calleth
it
a
dissolution
of
our
earthly
Tabernacle
:
Next
in
regard
of
that
which
it
doth
to
the
soule
,
and
so
he
calles
it
a
remouing
out
of
the
body
,
so
that
if
we
will
think
of
death
,
as
the
spirit
of
God
doth
teach
vs
,
there
is
no
cause
why
wee
should
bee
discouraged
with
it
.
The
death
of
the
wicked
is
not
a
voluntary
,
but
a
compelled
remouing
.
Againe
we
see
heare
,
that
the
death
of
the
godly
is
a
voluntary
remoouing
out
of
the
bcdy
,
to
dwell
with
the
Lord
,
as
to
the
wicked
like
as
they
liue
in
disobedience
,
so
they
die
in
disobedience
,
their
death
is
involuntary
,
that
which
is
spoken
of
that
one
wicked
rich
man
,
Cyprian
de
mortal
.
exeunt
istinc
necessitatis
vinculo
,
non
voluntatis
obsequio
,
whereas
the
Godly
willingly
commend
their
spirits
into
the
handes
of
GOD
,
offering
vp
both
soule
and
body
to
him
in
death
,
in
a
full
free
and
voluntarie
oblation
.
This
difference
betweene
the
death
of
the
Godly
and
wicked
men
may
be
commodiously
shadowed
by
the
fourth
comming
of
Pharao
his
Butler
,
This
different
death
of
the
godly
and
〈◊〉
,
is
sh●dowed
in
the
●ourth
c●mming
of
Pharao
his
Butler
and
B●ker
out
o●
prison
and
Baker
out
of
prison
,
whereof
the
one
knew
he
shold
be
restored
to
serue
the
king
his
Master
,
and
therefore
went
out
with
ioy
,
the
other
knew
by
Iosephs
Prophesies
hee
should
be
hanged
within
three
dayes
,
and
therefore
if
it
had
beene
giue
to
his
choice
,
would
still
haue
remained
in
prison
,
rather
then
to
haue
come
foorth
to
be
hanged
:
euen
so
is
it
with
the
godly
,
who
are
certified
before
hand
,
that
they
are
receiued
into
fauor
,
and
after
death
shall
haue
pla●●
to
stand
about
the
throne
of
God
,
there
to
serue
him
by
praising
him
continually
,
are
well
content
when
the
Lord
cals
them
to
remoue
out
of
the
body
▪
whereas
the
other
having
receiued
a
sentence
of
condemnation
within
themselues
,
no
maruaile
they
go
out
of
the
body
,
with
feare
and
trembling
,
like
malefactors
going
from
the
prison
,
to
the
place
of
execution
,
vincti
&
impliciti
catenis
variorum
peccatorum
ad
terrib●le
illud
iudicium
trahuntur
.
Chrisost
in
Math.
〈◊〉
.
Or
if
the
wicked
die
willingly
,
they
die
impatiently
not
for
any
loue
to
be
with
Christ
.
Or
otherway
if
at
any
time
the
wicked
bee
willing
to
dye
,
it
is
not
for
any
loue
or
knowledge
they
haue
,
that
they
shall
be
with
the
Lord
,
but
either
els
because
they
are
impatient
of
such
heauy
crosses
as
are
vpon
their
bodies
,
or
else
because
they
cannot
endure
the
terrours
of
a
iust
accusing
conscience
,
for
these
causes
oftentimes
they
haue
beeene
forced
to
seeke
reliefe
,
by
making
their
refuge
to
the
bosome
of
death
,
〈◊〉
reliefe
〈◊〉
wicked
get
by
putting
hand
in
them selfs
is
no
better
nor
if
a
man
,
●o
saue
himselfe
from
water
shold
leape
in
the
fire
.
as
did
Saul
,
Achitophell
and
Iudas
,
but
all
in
vaine
,
for
by
new
sins
the
worme
of
conscience
is
further
wakened
,
but
not
extinguished
,
the
breath
of
naturall
life
,
thereby
maybe
suffocate
,
but
the
giltinesse
of
an
euill
conscience
is
encreased
:
so
that
in
this
their
refuge
of
vanity
they
finde
no
more
ease
to
their
weary
spirits
,
then
if
a
man
to
eschew
death
by
water
,
should
leap
into
the
fire
,
which
is
no
other
thing
in
effect
,
but
to
exchange
a
smaller
paine
with
a
greater
,
it
being
most
certaine
,
that
all
the
paines
which
wicked
men
sustaine
in
this
life
,
if
they
bee
compared
with
the
paines
of
Hell
,
Paines
of
this
life
compared
with
paines
of
hell
,
are
but
like
reeke
going
before
the
fire
.
are
but
like
vnto
reeke
or
smoake
,
which
goes
before
the
fire
.
If
in
the
body
they
may
not
abide
the
smoake
of
Gods
wrath
,
how
shall
they
abide
to
bee
burnt
with
the
fire
thereof
in
hell
,
Yet
in
this
confused
and
perturbed
estate
goe
they
out
of
the
world
,
finding
and
feeling
they
are
not
well
where
they
are
,
and
forwarned
by
their
conscience
,
that
a
worse
abides
them
.
Two
things
then
are
requisite
to
make
vs
willing
,
He
cannot
remooue
willingly
and
well
out
of
the
body
,
who
finds
not
a
hand
behind
him
to
put
him
out
,
and
another
before
him
to
receiue
him
.
with
comfort
to
remooue
out
of
the
body
.
The
first
is
,
that
the
sense
of
our
miserie
,
makes
vs
wearie
of
this
life
,
seeing
here
wee
are
absent
from
the
Lord
the
next
is
,
that
the
hope
of
a
better
makes
vs
willing
to
remooue
,
knowing
that
we
shall
dwell
with
the
Lord
:
The
one
is
as
a
hand
behind
vs
to
put
vs
out
of
the
world
:
The
other
is
as
a
hand
stretched
out
before
to
receiue
vs
into
a
better
:
if
the
sense
of
misery
put
vs
not
out
,
we
shal
be
lik
Israel
,
delighting
rather
ot
bide
vnder
banishment
in
Babell
,
then
to
follow
Gods
calling
to
Canaan
:
and
againe
if
the
sense
of
mercy
make
vs
not
certaine
of
a
better
we
shall
bee
like
them
,
who
finding
a
hand
behind
them
to
put
them
out
,
but
none
before
them
to
take
a
gripe
of
them
and
pull
them
ouer
,
cannot
but
in
most
miserable
manner
fall
downe
into
that
pit
,
and
gulfe
,
which
is
betweene
the
two
prepared
for
the
damned
.
Soules
of
good
men
remouing
out
of
the
body
dwelt
with
the
Lord
.
And
dwell
with
the
Lord
.
Here
we
see
that
the
soules
of
the
godly
after
their
remoouing
out
of
the
body
,
haue
their
dwelling
with
the
Lord
,
it
is
not
then
as
some
suppose
,
that
the
soules
haue
any
other
resting
place
but
heauen
,
wherin
they
are
till
Christ
his
second
comming
,
with
which
wrong
opinion
some
of
the
learned
haue
bin
stained
,
whose
names
with
thei●
nakednesse
we
delight
not
to
discouer
,
but
as
the
Israelites
did
to
the
Egyptians
,
wee
will
borrow
their
Gold
and
Siluer
,
and
vse
it
as
our
owne
,
leauing
their
Claye
and
Bricke
vnto
themselues
,
and
will
rest
vpon
this
most
sure
word
of
the
Lord
,
that
our
Soules
remoouing
out
of
the
body
,
shall
dwell
with
the
Lord
.
What
our
Sauiour
said
to
that
Conuert
on
the
Crosse
,
belongs
also
after
Death
,
to
all
the
rest
of
his
children
,
This
night
thou
shalt
be
with
me
in
Paradise
,
Athanas.
Quest.
19.
Non
enim
propter
solam
latroni●
animam
,
Christus
Deus
noster
paradis
um
aperuit
,
Sed
ob
reliquas
etiam
Sanctorum
animas
.
Againe
,
Mourning
therefore
should
not
be
made
for
them
who
are
departed
,
but
for
our
se●ues
who
r●main
wee
learne
here
that
seeing
Saints
departed
are
but
flitted
to
dwell
wi●h
the
Lord
,
we
should
so
moderate
our
mourning
for
them
,
that
we
lament
not
their
estate
,
seeing
they
haue
changed
for
a
better
,
but
our
owne
,
who
sustaine
by
their
departure
a
twofold
losse
:
First
that
such
notable
instruments
of
comfort
,
First
because
they
were
plèag●s
of
Gods
f●uour
to
vs
.
as
haue
bin
pledges
to
vs
of
Gods
fauour
should
bee
taken
from
vs
,
su●h
was
the
mourning
of
the
Faithfull
for
S.
Stephen
,
Next
because
the
taking
away
of
good
men
is
a
forerunner
of
euill
dayes
.
Secondly
,
because
the
taken
away
of
godly
men
is
a
forerunner
of
euill
dayes
to
follow
,
the
godly
are
as
Pillars
in
a
Citie
,
The
mourning
to
be
made
for
them
should
be
〈◊〉
their
death
not
after
it
is
Dauid
did
.
●
Sam.
12.16
.
and
not
them
,
and
as
for
that
which
may
concerne
them
,
if
any
cause
of
mourning
be
,
it
should
bee
before
their
death
and
not
after
it
,
as
Dauid
did
,
who
when
his
child
was
stroken
with
the
hand
of
God
,
he
fasted
and
mourned
for
him
seauen
daies
together
,
but
when
hee
saw
that
the
Lord
would
not
bee
intreated
to
spare
him
,
his
seruants
hauing
tolde
him
that
the
childe
was
dead
,
then
he
arose
,
and
refreshed
himselfe
with
meate
,
teaching
vs
that
the
best
time
of
mourning
for
those
whom
we
loue
,
is
to
mourne
for
them
while
they
are
aliue
,
that
so
we
may
entreat
the
Lord
to
spare
them
,
or
then
to
receive
them
into
his
fauour
,
and
not
to
take
them
away
in
the
continuance
of
his
anger
,
But
we
commonl●
begin
not
ou●
mourning
,
till
the
time
of
mourning
●e
past
.
but
the
contrary
commonly
is
done
by
vs
,
for
then
doe
wee
begin
our
mourning
,
when
the
time
of
mourning
for
them
is
past
,
that
is
when
the
iudgement
is
giuen
out
,
both
vpon
their
soules
and
bodies
,
which
by
no
intreaty
of
ours
can
be
reuoked
.
Last
of
all
,
Comfortable
is
it
that
our
〈◊〉
in
heauen
is
called
a
dwelling
:
for
it
shewes
comfortable
is
it
,
that
our
estate
after
this
life
,
is
called
a
dwelling
with
the
Lord
,
it
is
not
a
soiourning
in
a
tabernacle
as
heere
we
are
,
but
a
dwelling
in
an
euerlasting
habitation
,
the
Lord
Iesus
shall
stablish
vs
there
,
That
we
shall
neuer
remoue
out
of
it
.
Reuel.
3.12
.
as
well
grounded
pillars
in
the
temple
of
our
God
,
and
we
shal
neuer
any
more
goe
out
:
That
we
shall
haue
sufficient
furniture
of
all
good
〈◊〉
it
.
and
againe
seeing
that
is
the
place
of
the
dwelling
of
God
with
his
Saints
,
and
of
them
with
him
,
it
offereth
to
our
consideration
,
that
great
variety
of
good
without
any
want
which
there
abydes
vs
:
for
if
vpon
earth
Men
of
power
haue
their
dwelling
places
aboundantly
furnished
with
all
necessary
good
,
what
shall
wee
looke
for
in
the
dwelling
house
of
our
God
,
Blessed
is
hee
whom
thou
chusest
,
and
causest
to
come
to
thee
,
hee
shall
dwell
in
thy
courts
and
we
shall
bee
satisfied
with
the
pleasures
of
thine
house
:
The
best
creatures
which
serue
vs
now
,
shall
not
get
that
honour
,
as
to
serue
vs
there
,
There
is
no
neede
of
the
Sunne
,
nor
of
the
Moone
to
shine
in
that
Citie
,
for
the
glory
of
God
doth
light
it
,
and
the
Lambe
is
the
light
thereof
,
The
Lord
himselfe
shall
bee
all
things
in
all
vnto
vs
,
What
can
be
lacking
where
God
shall
be
An●ma
Animae
,
yea
all
things
in
all
vnto
vs
.
In
a
word
then
Anima
,
Animae
erit
Deus
,
God
shall
bee
the
soule
of
our
soule
,
he
onely
shall
mooue
it
,
he
only
shall
possesse
it
with
him
onely
shall
it
be
delighted
,
filled
,
and
fully
satisfied
:
We
conclude
then
with
Dauid
,
How
excellent
is
thy
mercy
O
God
,
therefore
the
children
of
men
trust
vnder
the
shadow
of
thy
winges
:
They
shall
be
satisfied
with
the
fatnesse
of
thine
house
,
and
thou
shalt
giue
them
drinke
out
of
the
riuers
of
thy
pleasures
for
with
thee
is
the
well
of
life
,
and
in
thy
light
shall
we
see
light
.
O
what
a
loue
of
God
is
here
,
discouered
vnto
vs
,
Angells
made
Apostasie
from
God
,
and
mercy
neuer
〈◊〉
to
them
to
restore
them
,
Apost●t
man
receiued
to
mercy
and
set
in
the
pace
〈◊〉
w●ich
Apostat
Angels
fell
without
rec●uery
.
Iude
6.
Man
also
made
Apostasie
from
God
,
&
mercy
is
both
offered
,
&
giuen
vnto
him
to
restore
him
:
Angells
left
their
habitation
,
and
are
now
reserued
in
chaines
vnder
da●kenesse
to
the
iudgement
of
the
great
day
,
Man
is
translated
from
the
Kingdome
of
darkenesse
,
to
be
raysed
vp
to
the
place
from
which
Angels
fell
:
And
where
that
state
of
glory
was
not
made
sure
to
Angels
,
for
they
l●ft
their
first
estate
,
it
is
made
sure
to
man
,
wee
shall
so
be
placed
there
,
that
we
shal
dwel
there
,
neuer
any
more
to
bee
remooued
from
it
,
so
hath
the
Lord
declared
the
riches
of
his
mercy
vpon
vs
,
his
holy
name
be
praised
therefore
.
Th●●●ole
reasons
which
make
the
godly
willing
to
remooue
out
of
the
body
are
taken
vp
in
three
.
Now
out
of
all
this
,
let
vs
tak
vp
in
one
short
Sum
,
the
reasons
which
here
moued
the
Apostle
and
makes
all
the
rest
of
Gods
children
willingly
content
to
remoue
out
of
the
body
,
we
reduce
them
to
three
.
The
misery
present
.
First
the
miserie
vnder
which
weely
while
wee
are
in
the
body
,
The
felicity
to
come
.
Next
the
Felicity
to
which
we
goe
,
when
wee
remoue
out
of
the
body
,
●he
helpes
for
the
iourney
.
and
thirdly
the
helpes
wee
haue
to
carry
vs
on
in
this
iourney
,
from
the
body
to
the
Lord
:
and
these
are
not
vnlike
those
3.
motiues
,
which
made
Iacob
willing
to
depart
from
Canaan
,
suppose
it
was
the
Land
of
promise
,
to
the
land
of
Egypt
,
wherin
he
knew
his
seed
shold
be
afflicted
,
Shadowed
in
three
the
like
,
which
made
Iacob
willing
to
goe
from
Egypt
to
Canaan
.
1.
the
scarsity
and
famine
which
was
in
Canaan
,
Next
the
plenty
that
was
in
Egypt
,
whereof
Ioseph
his
beloued
sonne
,
was
gouernor
and
dispenser
liuing
there
in
great
honour
,
notwithstanding
that
all
his
fathers
house
supposed
him
to
haue
beene
dead
and
rotten
:
and
thirdly
the
oracle
of
God
warrnting
him
to
goe
,
and
the
Chariots
which
were
sent
by
Ioseph
to
helpe
him
in
the
iourney
,
but
we
haue
(
as
I
said
)
three
greater
motiues
to
make
vs
willing
to
goe
from
this
Egypt
,
a
land
of
darkenesse
,
a
house
of
vile
seruitude
and
bondage
,
to
our
heauenly
Canaan
.
For
1.
what
haue
we
here
in
this
life
,
In
this
life
is
a
feareful
famine
of
all
good
.
but
a
fe●refull
famine
and
scarsitie
of
all
thinges
which
are
truely
good
,
it
is
not
worthy
of
the
name
of
good
,
which
commonly
among
men
is
esteemed
good
,
And
the
best
things
which
are
here
makes
not
their
possessors
batter
.
but
also
for
that
it
is
not
able
to
make
the
possessors
there
,
of
any
better
,
and
what
a
good
I
pray
you
can
that
bee
,
by
which
he
is
not
made
good
that
possesses
it
,
Beatus
ille
qui
post
illa
non
abiit
,
But
were
it
so
,
But
albeit
good
things
were
here
,
yet
were
they
to
be
exchanged
for
better
.
that
we
had
abundance
of
good
things
in
this
life
,
yet
shold
we
be
content
to
go
from
them
,
seeing
we
know
that
by
so
doing
we
shal
exchange
for
a
a
better
:
for
euen
now
while
we
are
in
by
body
,
we
may
finde
the
experience
,
that
at
no
time
wee
haue
such
ioy
in
the
spirit
,
as
when
by
feruent
prayer
,
and
heauenly
contemplation
,
after
a
sort
wee
are
rauished
,
and
transported
out
of
the
body
,
to
walke
with
God
and
haue
familiar
conuersation
with
him
,
whereas
otherway
when
the
soule
comes
downe
from
contemplation
,
to
exercice
her
function
by
externall
senses
,
toward
these
things
which
are
below
,
then
is
shee
incontinent
disquieted
with
perturbations
,
How
the
soule
is
abused
in
the
body
.
so
that
she
cannot
looke
out
by
the
eye
,
and
not
be
infected
,
nor
heare
by
the
eare
.
and
not
bee
distracted
,
nor
touch
by
the
hand
,
and
not
be
defiled
.
Thus
if
the
soul
take
a
view
of
the
thinges
of
this
world
by
the
senses
,
a
world
of
strange
cogitations
are
wakened
in
her
,
which
quickly
againe
euanishes
,
if
the
soule
forsaking
the
familiar
vse
of
the
senses
by
continuance
in
prayer
ascend
vnto
God
,
Tun●
anima
non
fallitur
,
Ambros.
d●
bono
mortis
.
cap
3.
quando
solium
veritatis
attingit
,
quando
se
s●cernit
ab
isto
corpore
,
decipiturenim
visu
oculorum
auditu
aurium
.
The
So●le
hath
her
great●●
〈◊〉
ioy
out
of
the
body
,
while
the
body
be
glorified
.
That
same
reason
by
which
Athanasius
did
prooue
that
the
Soule
liues
out
of
the
body
,
may
serue
to
prooue
,
that
it
shall
liue
in
greatest
peace
,
and
ioye
out
of
the
body
,
Si
enim
connexa
corpori
,
Athanas.
Cont.
Gent.
extra
Corpus
vitam
agit
,
corpore
enim
in
lectulo
cubante
,
as
velut
in
morte
quiescente
,
ipsa
naturam
corporis
transilit
,
For
if
the
Soule
,
euen
while
it
is
knit
to
the
body
,
liues
a
life
without
the
body
,
as
may
bee
seene
,
in
that
while
the
body
is
sleeping
,
and
as
it
were
resting
in
death
,
the
Soule
transcends
the
nature
of
the
body
,
howe
much
more
shall
wee
thinke
,
that
out
of
the
body
,
it
liues
the
own
quiet
,
and
peaceable
life
,
deliuered
from
this
waltring
Sea
of
rest●esse
temptations
wherein
it
is
tossed
too
and
fro
,
so
long
as
it
is
in
the
body
.
And
as
to
the
second
if
▪
wee
looke
to
these
things
,
In
heauen
is
wealth
and
safetie
of
all
good
things
.
which
are
before
vs
in
heauen
,
there
is
our
most
louing
Father
,
in
whose
face
is
the
fulnesse
of
ioye
,
and
at
whose
right
hand
are
pleasures
for
euer
.
More
there
is
not
our
yonger
,
but
our
elder
brother
liuing
and
rayning
in
glorie
,
he
once
died
for
our
Sinnes
,
but
he
is
risen
againe
and
gone
vp
before
vs
,
to
prepare
a
place
for
vs
.
Since
hee
is
the
fairest
among
the
children
of
men
,
What
a
blessed
companie
shall
we
be
gathered
vnto
there
.
and
we
haue
not
yet
scene
him
,
if
we
loue
him
,
why
doe
wee
not
long
to
goe
to
him
?
Many
also
of
our
beloued
are
gone
there
before
vs
to
that
assembly
,
And
thirdly
,
We
haue
notable
helps
to
carie
vs
forward
in
the
iourney
.
we
haue
most
notable
helpes
giuen
of
God
,
to
aduance
vs
in
our
iourney
,
for
not
onely
haue
wee
the
Oracle
of
God
to
warrant
vs
from
all
euill
which
may
follow
vpon
our
remoouing
,
The
Oracle
to
warrant
vs
.
and
to
assure
vs
of
a
ioyfull
welcome
,
Come
thou
faithfull
seruant
,
and
enter
into
thy
Masters
rest
,
And
againe
,
Blessed
are
they
that
die
in
the
Lord
,
for
they
rest
from
their
labour
:
The
Chariots
of
Angels
to
conuey
vs
.
But
we
haue
also
Chariots
,
which
our
eldest
Brother
hath
sent
to
attend
vs
,
and
conuey
vs
in
our
iourney
,
these
are
his
holy
Angels
,
who
conueyed
the
Soule
of
Lazarus
from
the
dunghill
vnto
Abrahams
bosom
,
euen
these
same
fierie
Chariotes
,
which
tooke
vp
Elijah
into
heauen
,
waite
vpon
vs
also
to
carie
vs
vp
,
when
the
time
of
our
Transmigration
shall
come
.
Besides
that
,
The
holy
spirit
within
vs
to
conduct
vs
.
we
haue
also
with
vs
the
holy
Spirit
of
promise
,
who
as
he
is
sent
in
our
harts
,
to
witnesse
the
loue
of
God
vnto
vs
,
so
doeth
he
remaine
with
vs
,
in
the
troubles
of
our
life
hee
comforts
vs
in
the
terrours
of
Death
,
hee
strengthens
vs
,
and
in
al
the
way
wherein
wee
haue
to
walke
,
he
guides
and
conducts
vs
,
till
atlength
he
put
vs
in
possession
of
that
inheritance
.
whereunto
hee
hath
Sealed
vs
,
&
wherof
then
shall
we
bee
afraide
.
An
Exhortation
to
courage
in
Death
.
Col.
3
1.
Seing
then
wee
are
compassed
with
so
many
and
great
comforts
,
let
vs
in
time
transport
our
affections
vpward
towards
heauen
,
where
Christ
is
at
the
right
hand
of
God
,
let
vs
liue
in
the
body
ready
to
go
out
of
the
body
,
when
God
shall
call
vs
watching
,
and
praying
continually
,
for
we
know
not
the
hower
.
Beware
that
wee
lie
not
downe
into
the
hollow
of
our
hearts
,
to
sleepe
in
carelesse
securitie
,
as
Ionus
sleeped
in
the
sides
of
the
Ship
,
least
the
fearefull
tempest
of
Gods
wrath
come
vpon
vs
vnwares
to
wallow
vs
,
and
wrap
vs
vp
in
endlesse
confussion
,
woe
be
to
him
that
shall
bee
found
sleeping
in
his
sin●es
,
when
the
Lord
cals
vpon
him
to
come
out
of
the
body
.
How
wee
should
stan●
ready
to
welcome
it
.
But
let
vs
stand
prepared
like
Israel
at
the
Passeouer
with
our
loynes
girded
vp
,
and
our
staffe
in
our
hand
,
waiting
when
the
Lord
shall
warne
vs
to
remooue
.
As
the
Birds
which
are
desirous
to
flie
,
stretch
out
their
wings
,
so
the
Soule
,
that
would
be
with
the
Lord
should
first
stretch
out
her
affections
toward
him
.
Or
as
Abraham
sitting
in
the
doore
of
his
Tabernacle
,
when
the
Angels
came
to
him
,
and
El●iah
standing
in
the
mouthe
of
his
Caue
,
that
hee
might
meete
with
the
Lord
,
so
should
we
soiourn
in
the
body
,
that
we
come
out
to
the
dore
,
to
the
mouth
of
the
borders
of
it
ready
alway
to
remoue
out
of
it
,
that
wee
may
be
with
the
Lord
,
Blessed
are
these
seruants
whom
the
Lord
,
when
h●e
comes
,
Naturalists
sometimes
sh●w
a
courage
in
death
,
which
is
not
Christian
confidence
.
shall
finde
waking
.
And
thus
much
concerning
these
reasons
which
makes
the
Godly
willing
to
remoue
out
of
the
body
,
haue
wee
obserued
,
not
onely
for
the
comfort
of
Gods
children
,
but
a●so
to
distinguish
the
death
of
the
worldling
from
the
death
of
the
Christian
,
for
oftentimes
in
naturall
men
,
there
is
seene
a
carnall
boldnes
to
die
,
by
which
they
enforce
themselues
to
dye
couragious
,
and
(
as
they
cal
it
)
like
men
,
which
neither
workes
in
them
for
the
present
any
inward
contentment
,
nor
yet
assures
them
of
any
greater
comfort
,
when
they
goe
out
of
the
body
,
it
is
no
more
but
the
last
puffe
of
their
naturall
pride
,
which
soone
euanishes
,
and
is
not
Christian
Magnanimitie
flowing
from
inward
consolation
of
the
Spirit
:
●●ither
in
●●ing
,
nor
suffering
doth
God
looke
to
the
shew
,
but
to
the
power
.
Surely
neither
in
suffering
nor
in
doing
,
doth
the
Lord
regard
the
outward
shew
of
Godlines
,
but
the
power
,
Non
enim
florem
interrogat
,
sed
radicem
,
Neither
are
we
to
thinke
much
of
those
who
being
but
Martyrs
Satanice
Virtutis
:
doe
in
externall
appearance
dy
with
boldnes
,
as
may
be
seene
in
many
,
who
being
of
an
euill
conuersation
,
die
for
the
maintenance
of
an
euill
cause
neither
ashamed
of
the
one
nor
the
other
,
these
may
pretend
courage
in
the
face
,
but
be
sure
can
haue
no
comfort
in
the
conscience
.
VER.
9.
Wherefore
also
wee
Couet
that
,
&c.
The
third
●ruit
of
godlines
which
●he
Apostle
gathers
of
his
generall
gr●und
of
comfort
.
WE
come
now
to
the
3.
conclusion
,
which
the
Apostle
inferres
vpon
his
former
ground
of
confort
:
which
is
that
the
certain
knowledg
of
the
glory
to
com
wrought
in
him
a
care
both
in
life
and
death
,
to
be
acceptable
to
god
,
and
this
conclusion
is
very
well
annexed
to
the
former
,
they
cannot
be
seperat
:
he
that
loues
to
dwell
with
the
Lord
,
no
doubt
will
haue
a
care
to
please
him
,
wee
see
by
experience
,
how
carefull
we
are
to
please
those
with
whome
wee
are
to
dwell
but
a
short
while
vpon
earth
,
much
more
will
we
be
careful
to
please
the
Lord
,
if
so
be
we
desire
for
euer
to
dwell
with
him
:
and
againe
,
where
there
is
in
the
life
a
care
to
please
the
Lord
,
there
is
also
in
death
a
boldnesse
to
go
to
him
,
whereas
an
euill
conscience
desires
not
to
heare
the
Lord
,
farrelesse
dare
it
●ee
bold
to
see
him
.
We
Couet
.
The
Apostles
holy
ambition
by
〈◊〉
he
〈…〉
with
God
.
The
word
which
here
the
Apostle
v●es
commonly
signifies
an
ambitious
coueting
of
honour
:
but
here
the
Apostle
vses
it
to
the
best
,
to
expresse
his
most
earnest
,
and
sincere
affection
,
which
caried
him
to
loue
this
honour
,
that
he
might
bee
in
fauour
with
the
Lord
his
God
,
esteeming
it
the
highest
honour
,
to
bee
acceptable
to
the
Lord
his
God
,
not
to
be
greatwith
men
ofworldly
power
,
which
is
the
greatest
designe
of
those
who
can
mount
no
higher
,
then
the
earth
,
b●t
to
bee
●●eat
with
God
,
therefore
protests
hee
that
where
away
soeuer
,
the
affections
of
other
men
goe
,
this
is
the
honour
which
hee
loued
,
that
both
in
life
,
and
death
,
he
might
be
acceptable
to
God
.
As
to
that
honour
which
may
come
to
vs
,
Honour
which
comes
by
courting
w●th
men
,
is
an
eu●nishing
shaddow
.
from
the
countenance
ofman
,
by
courting
with
them
it
is
but
an
eu●nishing
shadow
,
they
themselues
in
their
best
estate
are
altogether
vanity
,
they
are
but
like
vnto
grasse
,
and
their
glory
fades
as
a
flower
of
the
field
,
and
what
true
honour
then
can
they
communicate
to
vs
?
let
the
most
glorious
Monarch
,
who
euer
liued
in
the
world
,
be
presented
to
vs
,
let
him
bee
placed
in
his
Chariot
of
Triumph
,
Two
questions
to
discouer
t●●●anit●
o●●
man
in
his
best
estate
.
decked
in
most
gorgeous
maner
,
with
all
magnificence
that
can
be
devised
:
two
questions
propounded
to
him
shall
quickely
discouer
his
vanitie
:
What
hath
he
to
●●ke
vp
〈◊〉
magni●●●ence
whi●●
hee
ha●●●ot
〈…〉
the
〈◊〉
.
First
what
hath
he
here
which
is
his
owne
,
let
that
which
●ee
borrowed
from
the
creature
to
make
vp
his
begged
glory
bee
taken
from
him
,
and
what
behinde
shall
remaine
vnto
him
?
Next
that
state
ofhonour
wherein
he
stands
how
long
shal
he
continue
in
it
:
How
long
shall
he
●tand
in
that
state
of
honour
.
that
Samaritan
Prince
,
who
this
day
leaned
on
the
KINGES
shoulder
,
and
the
next
day
was
trampled
vnder
the
peoples
feete
may
serue
among
many
other
inumerable
examples
,
to
shew
how
short
and
vaine
the
glory
of
flesh
is
,
as
Nebuchadnezars●mage
●mage
had
a
head
of
Gold
,
but
feere
o●
yron
,
and
clay
,
so
is
it
with
all
the
glorious
pompe
of
worldlings
,
golden
in
the
beginning
but
the
ende
thereof
is
dust
and
ashes
.
Both
the
Christian
and
the
worldlings
seekes
life
,
riches
,
and
honour
.
If
wee
compare
the
Christian
&
the
worldling
together
,
wee
shall
see
that
both
of
them
shoots
at
life
,
riches
,
and
honour
,
these
are
the
common
endes
of
all
mens
actions
,
but
where
the
one
pursues
after
apparens
bonum
,
the
other
fo●lowes
after
Reuer
a
bonum
,
they
folow
shewes
the
other
●●e
substance
,
they
are
busied
about
the
Chaffe
,
〈◊〉
the
〈◊〉
followes
●●e
shadow
〈◊〉
,
the
other
the
substance
.
Chris●●t
.
in
Math.
hom.
11.
the
Christian
is
seeking
the
Corne
,
externall
things
cannot
content
him
,
frumentum
pa●eis
mensura
minus
est
,
led
natura
pretio
sius
,
as
Corne
,
suppose
it
to
be
lesse
i●
measure
then
the
Chaffe
,
yet
is
it
more
pretious
in
Nature
,
so
doe
they
know
that
inward
,
spirituall
&
inuisible
goods
,
are
the
most
excellent
.
With
me
(
saies
Wisedome
)
are
durable
riches
and
honour
,
reli●quamus
vmbram
qui
solem
querimus
,
let
vs
forsake
the
shadow
,
who
seeke
the
Sun
,
and
follow
those
things
which
by
true
light
are
discouered
to
vs
to
bee
best
.
Religion
takes
not
away
affections
,
but
rectifies
them
.
Againe
we
see
here
how
religion
takes
not
away
from
the
Christian
naturall
affections
,
but
only
rectifies
them
,
the
Lord
who
in
the
1.
creation
made
them
,
in
the
regeneration
,
doth
renue
them
tempering
them
in
measure
and
setting
them
vpon
the
right
obiects
,
for
the
affections
so
long
as
they
are
either
distempered
and
out
of
measure
,
or
then
diuerted
from
their
own
proper
obiects
,
they
breed
in
vs
manifolde
restlesse
perturbations
,
Affec●●ons
distempera●
or
diuerted
from
their
right
obiects
breede
vs
trouble
euen
as
the
strings
of
an
instrumentpunc
;
beeing
distempered
,
(
if
ye
touch
them
)
send
out
a
very
vngrate●ull
sound
,
where
o
her
way
being
rightly
set
,
by
the
hand
of
the
Musitian
,
they
end
out
most
pleasant
melodie
,
so
is
it
with
the
a●fections
,
if
they
be
temperedby
the
spirit
of
God
,
and
set
vpon
the
right
obiects
,
they
worke
in
vs
a
quiet
meeke
and
peaceabl●
spirit
,
and
this
is
the
great
benefite
wee
haue
by
religion
and
godlines
,
that
our
affections
which
are
like
to
furious
Beastes
,
are
tamed
to
our
hand
,
since
by
nature
we
are
covetous
of
honour
,
religion
teaches
how
to
c●uet
the
best
honour
,
and
where
by
nature
we
cannot
be
without
care
,
religion
teaches
vs
how
to
bend
our
care
to
please
God
that
godly
care
may
cause
confort
to
vs
,
where
the
carnal
is
thorny
,
that
doth
but
prick
,
&
disquiet
vs
,
and
so
●orth
of
the
〈◊〉
of
the
affections
.
Two
〈◊〉
requi
sit●
hold
●●fections
moderate
.
Now
for
this
moderation
of
our
affections
,
because
they
are
sooner
commoued
,
then
water
is
with
the
winde
:
Two
things
are
most
necessarie
:
One
is
,
that
we
haue
continually
in
our
mind
some
short
precepts
of
the
word
,
commanding
vs
how
to
temper
them
,
and
next
that
with
the
precepts
we
bee
instant
in
Prayer
to
God
,
the
whole
nature
of
beasts
hath
beene
tamed
by
the
nature
of
man
,
That
both
dwelling
at
home
,
The
godly
consecrate
not
their
deathonely
,
but
their
life
also
to
God
&c.
]
But
now
to
returne
.
The
Apostle
protests
that
both
dwelling
at
home
,
and
remooving
from
home
,
that
is
both
in
life
,
and
in
death
it
was
his
greatest
desire
to
bee
acceptable
to
GOD
.
It
is
certaine
that
Ioab
as
prophane
a
man
as
hee
was
in
his
life
,
yet
when
he
was
straited
by
death
,
ranne
to
the
hornes
of
the
A●tar
,
All
men
faine
〈◊〉
death
to
seeke
the
Lord
.
so
the
most
prophane
and
wicked
men
,
when
they
come
to
the
point
of
Death
,
would
giue
al
the
world
if
they
had
it
,
for
the
favour
of
God
,
then
are
they
content
to
heare
the
Preacher
,
then
desire
they
some
comfort
of
the
word
,
and
that
Prayers
by
the
Church
shold
be
made
vnto
God
for
them
.
Desiring
in
death
the
meanes
of
reconcilia●●●●
which
〈◊〉
they
〈◊〉
.
In
a
word
,
those
same
meanes
of
reconciliation
with
God
,
which
they
despised
in
their
life
,
they
desi●●
them
in
death
,
but
here
is
wisedome
in
time
to
do
that
which
we
must
bee
faine
to
doe
at
the
length
.
I
see
no
other
difference
betwene
these
wise
and
foolish
Virgins
in
that
Parable
,
but
that
the
one
did
that
in
time
,
which
the
other
would
faine
haue
done
out
of
time
,
but
in
vaine
.
And
the
Apostle
here
stands
vnto
vs
for
an
example
of
this
holy
wisedome
,
he
offered
vp
himselfe
in
a
whole
burnt
offering
to
GOD
,
keeping
nothing
backe
,
nor
diuiding
euill
,
as
the
maner
of
foolish
men
is
.
They
〈…〉
●ui●l
〈◊〉
giue
〈◊〉
young
yeers
to
Satan
&
their
old
daies
to
the
Lord
.
What
greater
folly
then
this
,
that
thy
dying
dayes
thou
resoluest
to
offer
them
vnto
God
and
the
dayes
of
thy
life
,
thou
giuest
them
to
the
seruice
of
Satan
and
sin
:
for
euill
diuiding
,
Saule
lost
his
Kingdome
,
for
euill
diuiding
Ananias
and
Saphira
lost
their
liues
,
but
worse
diuiders
are
they
,
who
will
giue
their
young
yeeres
vnto
Satan
,
and
their
old
and
feeble
age
to
the
Lord
,
Such
vnder
go
Mala●hi●
cursse
〈◊〉
.
this
is
to
incurre
that
fearefull
curse
,
Cursed
be
he
that
hath
a
male
in
his
flocke
,
Surely
,
as
the
carelesse
Husband-man
,
whoe
sowes
nothing
in
spring
time
,
Reapes
nothing
in
Haruest
:
So
he
who
in
his
life
sowes
not
the
seede
of
teares
out
of
a
penitent
heart
,
how
shal
hee
gather
in
death
the
fruit
o●
ioy
,
yea
rather
as
the
idolatrous
Israelites
,
when
by
many
Apostasies
they
had
prouoked
the
Lord
to
anger
,
And
haue
cause
to
feare
this
fearefull
answere
to
be
giue
〈◊〉
them
〈◊〉
death
:
Iud.
●●
.
got
this
fearefull
answere
from
him
,
Goe
to
the
gods
,
whom
yee
haue
chosen
,
let
them
saue
you
in
the
time
of
your
tribulation
:
So
may
they
looke
for
the
like
aunswere
,
who
in
their
life
liue
as
Rebels
vnto
God
,
and
then
in
death
wil
pray
the
Lord
to
receiue
them
?
No
goe
your
way
to
the
Masters
whome
yee
haue
serued
,
and
let
them
receiue
you
.
Now
all
this
delay
of
Repentance
,
Delay
of
Repentance
till
old
age
is
procured
by
Satans
〈…〉
.
whereby
men
defer
to
doe
that
in
their
life
,
which
faine
they
would
do
in
death
,
comes
to
p●sse
of
Satans
sin●gular
Policie
who
craftily
steales
away
from
men
the
time
of
Grace
,
he
dare
not
be
so
impudent
,
as
to
say
plainely
to
the
wicked
man
,
yee
neede
not
repent
at
all
,
he
craues
no
more
but
a
supersedere
,
yee
neede
not
to
repent
as
yet
,
euery
day
hee
tempts
thee
with
a
new
baite
,
and
so
makes
thee
put
off
from
day
to
day
,
till
the
last
day
come
wherein
thou
arT
suddenly
taken
away
,
before
thou
canst
put
order
to
thy
thoughts
,
for
then
a
multitude
of
sins
gathers
against
thee
and
confounds
thee
,
where
if
thou
hadst
fought
against
them
seuerally
before
,
thou
mightst
easilyhaue
ouercome
them
.
As
in
bodily
diseases
,
Protract
of
time
makes
diseases
more
incurable
.
protract
of
time
makes
them
the
more
incureable
,
so
is
it
in
the
spirituall
,
for
no
sinne
ends
there
where
it
begins
,
but
if
it
bee
suffered
to
continue
,
makes
a
progresse
alwayes
to
the
worse
.
It
is
written
of
Pharao
,
Miserable
Pharao
delayed
his
deliurance
till
the
morro●
.
that
being
plagued
with
Frogges
,
that
Moses
offered
to
him
;
Concerning
me
,
command
when
thou
wilt
that
I
shall
pray
for
thee
,
and
the
Frogges
shall
bee
taken
from
thee
,
and
sent
into
the
Riuer
,
More
●●rable
they
〈◊〉
lay
th●●●ceiuing
the
〈◊〉
the
〈◊〉
to
an
other
time
.
and
grace
,
saying
as
much
to
them
in
effect
as
,
when
wilt
thou
that
I
shal
take
thy
sins
from
thee
,
when
wilt
thou
that
I
deliuer
thee
from
the
death
vnder
which
thou
lyest
,
but
truely
the
answer
which
is
giuen
to
the
Lord
is
worse
then
that
answere
of
Pharao
,
for
in
effect
this
it
is
,
no
till
the
morrow
,
yea
no
till
the
next
yeare
and
which
is
worst
of
al
,
no
til
mine
old
age
:
Let
me
first
go
,
and
kisse
my
father
,
then
wil
I
come
,
and
follow
thee
let
me
first
delight
my selfe
with
the
pleasur●
of
corrupt
nature
:
and
then
shall
I
amend
my
life
,
and
become
godly
,
●issoluta
certe
,
Aug.
ad
frat
.
in
Eremo
ser.
71.
&
paralytica
vox
est
de
crastina
cogitare
conuersione
,
hodiernam
negligere
.
Our
carefull
expedition
to
preuent
all
euills
may
befal
to
our
bodies
,
Bodily
●uils
we
remedy
w●thout
any
delay
.
may
iustly
conuict
vs
for
this
carelessnes
,
that
we
haue
of
our
owne
saluation
,
no
man
beares
a
burden
longer
then
conueniently
he
may
be
quit
of
it
,
no
man
is
soon●r
wounded
in
his
body
,
but
incont●nent
he
cries
for
a
Phisitian
,
and
if
fire
enter
into
the
house
,
there
is
hast
made
for
water
to
quench
it
,
shall
we
be
so
wise
in
thinges
pertaining
to
our
bodies
,
and
prooue
foolish
as
concerning
our
souls
?
But
are
not
so
wise
as
concerning
our
soules
.
why
delight
we
to
beare
the
burden
of
our
sinnes
any
longer
,
since
the
Lord
Iesus
offers
to
reliue
vs
of
it
,
wee
are
wounded
to
the
death
,
and
will
not
receiue
the
Oyle
of
that
sweet
Samaritan
that
we
may
be
cured
,
the
fire
of
Gods
wrath
is
kindled
against
vs
,
and
we
make
no
hast
to
get
water
out
of
t●●
fountaine
of
Dauids
house
,
which
only
is
able
to
quench
&
slaken
it
:
So
soone
as
the
Angell
troubled
the
waters
of
Siloam
,
He
that
liues
in
hope
of
a
lo●●
li●e
,
sha●●
liue
〈◊〉
care
〈◊〉
make
〈◊〉
good
.
But
if
it
bee
so
that
thou
liuest
in
hope
,
thy
dayes
will
be
long
,
why
wilt
thou
not
fall
to
in
●●me
,
and
make
them
also
good
:
for
if
God
make
thy
daies
lo●g
,
and
thou
thy self
make
them
euill
by
continuall
sinning
,
do●t
thou
not
turn
good
into
eu●ll
and
so
increa●eft
double
wrath
and
iudgment
vpon
thy selfe
.
All
thin●es
that
a
man
hath
,
he
would
haue
it
good
,
on●y
●e
makes
●is
life
euil
.
Take
heed
to
thy selfe
,
and
consider
how
euery
thing
which
is
thine
,
thou
wouldst
faine
haue
it
good
,
and
pre●sest
dayly
to
make
it
better
,
if
thou
haue
children
thou
wouldst
haue
them
good
,
if
thou
haue
land
,
thou
woulst
haue
it
good
,
thy
house
,
thy
garments
and
all
that
thi●●
is
,
thou
wilt
haue
them
good
,
onely
heere
thou
forgets
thy selfe
,
that
thy
owne
life
thou
suffers
to
be
euill
,
and
so
Int●r
omnia
bona
tua
ipse
malus
es
,
in
the
mid●le
of
all
thy
good
thinges
,
thou
thy selfe
onely
art
found
euill
.
The
late
repentance
of
the
wicked
,
The
late
rep●ntance
of
men
f●lls
o●t
often
like
th●t
of
Esau.
falles
out
commonly
to
bee
like
vnto
that
of
Esau
,
hee
sought
the
blessing
with
teares
,
but
hee
found
it
not
●and
it
is
the
common
iudg●ment
of
all
●he
wicked
,
●ee
loued
cursing
and
it
shal
come
vpon
him
,
After
long
wand●ring
from
God
it
is
not
easi●
to
return
to
him
.
&
the
heart
which
Satan
hath
bound
of
a
long
time
,
with
the
cords
of
manifold
transgressions
,
is
not
easily
m●de
free
againe
,
Ioseph
and
Mary
lost
Christ
at
Ierusalem
,
and
went
a
daies
iourn●y
from
him
,
but
sought
him
again●
three
daies
,
before
th●●
could
finde
him
,
and
thinkest
thou
who
a●l
thy
daies
hast
liued
in
rebellion
against
God
,
that
it
is
easie
in
a
moment
,
to
be
reconciled
with
him
?
Wee
see
by
daily
experience
howe
often
it
comes
to
pass●
,
In
Gods
iudgeme●●●t
fals
often
out
,
that
he
who
in
life
▪
forgets
God
in
death
●orgets
h●m
selfe
.
Vt
hac
anim
duersione
percut●atur
peccator
,
vt
morien●
obliuiscatur
sui
,
qui
dum
viueret
oblitus
est
Dei
.
That
with
this
fearefull
iudgement
,
a
sinner
is
stricken
,
that
in
death
he
forgets
hi●●elfe
,
who
in
●is
life
did
forget
the
●ord
,
as
we
see
many
of
t●em
suddenly
taken
away
in
their
sinnes
in
such
sort
,
that
not
onely
sense
,
but
reson
and
memory
also
is
taken
from
them
.
Men
for
their
pleasure
do
i●
such
fort
,
diuide
their
life
and
death
,
that
they
liue
in
that
state
wherein
neither
intend
they
to
die
neither
dare
they
dye
,
and
God
for
their
punishment
,
forsakes
them
,
letting
them
die
in
that
same
sinful
estate
,
wherein
they
liued
.
〈…〉
who
〈◊〉
will
not
〈◊〉
in
〈◊〉
cann●●
〈…〉
by
Satan
snared
to
destruction
.
Thus
betw●ene
two
,
they
fall
into
hell
,
whil●
in
their
young
yeare●
they
will
not
,
&
in
thei●
olde
age
they
cannot
repent
.
But
if
we
with
the
Apostle
will
not
delay
in
our
life
carefully
to
please
him
,
then
in
our
death
shall
we
be
acceptable
to
him
:
If
our
life
be
the
life
of
the
righteous
,
out
of
doubt
wee
shall
dye
the
death
of
righteous
,
and
bee
welcommed
of
God
with
that
ioyfull
sentence
,
Come
to
me
thou
faithfull
seruant
,
which
God
of
his
mercy
graunt
to
vs
,
for
Iesus
Christs
sake
to
whome
be
praise
and
glory
for
euer
.
FINIS
.