A
COMFORTABLE
TREATISE
,
CONTAINING
IN
IT
MATTER
,
BOTH
TO
COMFORT
those
that
are
sick
and
afflicted
in
their
soules
,
and
also
to
assure
them
against
the
horrors
and
feareful
apprehensions
of
their
sinnes
,
of
death
,
of
the
diuell
,
of
the
Law
,
and
of
the
wrath
and
iudgement
of
God
.
THE
life
of
euerie
man
,
which
liueth
in
the
world
,
is
on
euerie
side
besieged
,
and
beset
with
sundry
sortes
of
aduersities
and
c●●●mities
:
whereof
some
are
particular
vnto
some
,
and
others
are
generall
and
common
vnto
all
:
as
is
Death
,
and
the
sicknesses
which
tend
and
further
that
way
:
which
do
ordinarily
so
much
the
more
astonish
vs
,
both
because
they
are
very
dangerous
,
He
first
sheweth
that
it
is
not
possible
for
any
man
to
deliuer
himselfe
from
death
,
when
the
houre
is
come
.
as
also
because
there
are
few
meanes
to
helpe
vs
to
escape
,
or
auoid
the
same
.
For
although
that
kings
,
Emperors
,
Princes
,
and
mightie
men
may
oftentimes
,
by
the
good
helpe
of
God
,
and
of
the
good
meanes
,
that
he
vouchsafeth
vnto
them
,
escape
manie
dangers
:
yet
is
there
not
anie
one
of
them
,
that
can
finally
so
saue
and
deliuer
himself
,
but
that
he
must
in
the
end
,
die
,
either
in
warre
by
the
sword
,
in
bed
by
age
and
sicknesse
,
or
else
by
some
other
meanes
,
which
God
in
his
prouidence
,
before
that
man
was
borne
,
had
appointed
and
determined
,
as
the
Prophet
Dauid
proueth
in
manie
places
of
the
Psalmes
:
Psal
.
82.6.7
.
as
in
Psal
.
82.
ver
.
6.
and
7.
where
he
speaketh
of
Princes
,
I
haue
said
,
yee
are
Gods
,
and
yee
all
are
the
children
of
the
most
high
,
but
yee
all
shall
die
as
men
,
&
ye
Princes
shall
fall
like
others
.
And
elsewhere
,
namely
in
Psal
.
49.
ver
.
6.7.8.9.10.11
.
Psa
.
49.6.7.8
.
&c.
They
trust
in
their
goods
,
and
boast
themselues
in
the
multitude
of
their
riches
:
yet
a
man
can
by
no
meanes
redeeme
his
brother
:
he
●annot
giue
his
ransome
to
God
,
(
So
precious
is
the
redemption
of
their
soules
,
and
the
continuance
for
euer
)
that
he
may
liue
still
for
euer
,
and
not
see
the
graue
.
For
he
seeth
that
wise
men
die
,
and
also
that
the
ignorant
and
foolish
perish
,
and
leaue
their
riches
for
others
:
yet
they
thinke
,
their
houses
and
their
habitations
shall
continue
for
euer
,
euen
from
generation
to
generation
,
and
call
their
lands
by
their
names
.
As
also
in
another
place
,
where
in
generall
he
speaketh
of
the
condition
and
end
of
all
men
,
as
Psal
.
89.
vers
.
48.
Psal
.
89.48
.
What
man
liueth
and
shall
not
see
death
?
shall
he
deliuer
his
soule
from
the
hand
of
the
graue
?
Sclah
.
And
further
in
the
Psalme
following
,
to
wit
,
90.
vers
.
3.
Psal
.
90.3
.
Thou
turnest
man
to
destruction
:
againe
thou
saiest
,
returne
yee
sonnes
of
Adam
.
By
this
then
we
see
,
that
it
is
the
set
ordinance
,
and
the
inuiolable
decree
of
God
,
that
euerie
one
that
commeth
into
the
world
,
comes
with
this
charge
and
arrest
:
not
to
haue
any
long
stay
or
abode
here
,
as
haue
the
trees
which
are
fastened
in
the
earth
by
the
roote
:
2.
Sam
.
14.14
.
but
quickly
to
passe
away
,
as
doth
the
sliding
and
running
water
:
and
without
stay
to
depart
as
soone
as
euer
it
shall
please
the
Lord
to
cal
.
And
howsoeuer
the
greater
part
of
vs
goe
about
(
as
the
Prophet
saith
)
To
make
a
couenant
with
death
,
Esay
.
28.15
.
or
at
the
least
to
haue
some
longer
respite
and
space
,
so
that
he
should
deferre
and
slacke
his
comming
:
yet
we
dayly
proue
that
our
terme
,
and
turne
being
come
,
&
the
time
of
our
apparance
being
expired
,
we
must
needs
at
the
very
hower
&
instance
appointed
,
appeare
before
the
iudge
,
to
heare
from
his
mouth
that
certaine
,
Psal
.
33.9
.
and
irreuocable
sentence
,
by
which
we
are
adiudged
either
vnto
life
or
vnto
death
.
The
chiefe
and
principall
care
then
,
What
remedies
we
are
especially
to
seeke
,
when
death
assaileth
vs.
2.
Chro
.
16.12
.
that
we
ought
to
haue
,
is
not
to
seeke
vnto
Phisitians
(
as
did
king
Asa
)
and
to
vse
such
receipts
and
potions
,
as
they
shall
prescribe
vnto
vs
,
for
to
strengthen
vs
against
such
diseases
as
may
befall
vs
,
nor
to
take
preseruatiue●
and
remedies
against
poison
(
as
did
Mithridates
)
to
preuent
the
dangers
of
poisons
,
which
those
of
our
families
,
or
others
might
prepare
for
vs
:
neither
yet
,
finally
,
to
trust
in
the
horse
,
Psal
.
33.17
.
strong
and
couragious
though
he
be
:
nor
in
the
speare
,
be
it
neuer
so
strong
and
sure
,
no
nor
in
an
armour
of
proofe
,
to
defend
and
to
keepe
vs
against
the
hazards
of
the
battaile
.
For
there
is
none
of
all
these
things
that
can
infringe
,
or
disappoint
the
ordinances
and
decrees
of
God
,
or
that
can
saue
vs
from
his
wrath
,
or
(
to
be
briefe
)
that
can
in
anie
sort
diuert
or
turne
aside
the
euents
or
executions
,
that
he
in
his
will
hath
purposed
and
determined
.
But
the
chiefe
and
principall
care
and
meditation
that
ought
to
be
before
our
eyes
,
either
for
the
preuenting
of
those
euils
,
that
we
see
are
like
to
come
vpon
vs
,
or
else
for
the
remouing
of
those
that
are
alredie
vpon
vs
:
is
this
,
to
desire
,
and
to
craue
the
grace
and
fauour
of
God
,
which
is
a
more
soueraigne
and
present
remedie
,
then
any
ma●
can
inuent
for
the
quick
and
speedie
foreseeing
vnto
all
aduersities
.
Now
then
,
for
as
much
as
I
was
requested
by
certaine
brethren
,
being
my
friends
,
to
gather
,
and
by
writing
to
set
in
order
,
certaine
allegations
,
and
places
of
scripture
,
Rom.
13.2
.
1.
Cor
:
15.21.22
.
for
to
comfort
the
sicke
,
and
to
strengthen
them
against
the
horrors
and
fearefull
apprehensions
,
that
in
their
sicknesses
they
may
haue
,
1.
Cor
.
12.12
.
Ephes
.
4.
●●
as
wel
of
their
sinnes
,
as
of
death
,
of
the
diuell
,
and
of
the
anger
and
iudgement
of
God
:
which
indeede
is
more
fearefull
then
all
the
rest
:
knowing
that
charitie
(
by
which
,
as
by
a
bond
,
all
the
members
of
the
bodie
of
Christ
Iesus
,
are
straightly
linked
and
knit
togither
)
bound
me
hereunto
:
as
also
,
because
that
it
is
part
of
that
charge
that
God
hath
imposed
and
laid
,
not
onely
vpon
the
ministers
of
the
gospel
,
but
also
vpon
the
Elders
,
which
are
their
helpers
&
associates
to
aid
them
and
assist
them
,
not
being
willing
to
refuse
thē
,
&
their
lawfull
request
:
Howsoeuer
I
was
not
ignorant
,
that
many
of
my
fellow
brethren
,
vnto
whom
God
had
imparted
his
graces
,
were
●ore
fit
for
this
purpose
then
I
my selfe
:
yet
for
somuch
as
the
members
,
in
what
place
or
degree
so
euer
they
be
in
,
ought
not
to
denie
the
bodie
any
labour
or
seruice
,
that
is
in
their
power
to
performe
:
I
haue
assaied
(
God
aiding
me
)
to
do
that
,
that
by
his
grace
he
hath
enabled
me
,
to
content
&
to
satisfie
their
desire
.
Setting
therefore
apart
,
other
kinds
of
afflictions
,
wherewith
it
pleaseth
God
to
chastise
and
to
exercise
his
children
:
we
will
speake
here
onely
of
sicknesses
,
and
of
death
,
and
we
will
briefly
and
shortly
propose
and
set
before
vs
,
the
most
apt
and
fit
remedies
,
and
comforts
that
possiblie
we
can
,
to
inure
,
and
to
accustome
men
wisely
and
moderately
to
vndergo
,
What
we
are
to
iudge
concerning
sicknesses
.
and
to
beare
them
.
And
first
,
to
begin
with
sicknesses
,
which
are
not
casual
things
,
and
which
fall
not
out
vnaduisedly
,
1
To
wit
,
that
they
come
not
to
passe
,
but
by
the
prouidence
of
God
wherevnto
we
are
willingly
to
submit
our selues
.
sometimes
to
one
,
and
sometimes
to
another
,
as
they
meete
with
them
:
but
we
are
to
thinke
that
they
are
all
sent
by
the
prouidence
of
God
.
And
how
soeuer
that
the
endes
,
and
occasions
of
them
,
may
not
be
alwayes
alike
:
yet
the
authour
thereof
is
alwayes
one
and
the
selfe
same
,
euen
as
he
is
of
health
.
For
it
is
euen
from
the
mouth
,
and
ordinance
of
God
:
as
Ieremie
sayth
,
that
good
things
,
Lamen
.
3.38
.
and
euill
things
(
which
are
one
contrarie
to
another
)
come
to
passe
:
Amos
3.6
.
yea
,
and
there
is
not
any
euill
(
as
Amos
saith
)
neither
in
the
citie
,
nor
in
the
fields
,
but
it
commeth
from
God
:
that
is
,
by
his
determination
and
appointment
,
because
he
(
being
almightie
)
ruleth
,
ordaineth
and
gouerneth
all
things
that
are
don
in
heauen
,
in
earth
,
and
in
al
deepe
places
.
So
then
as
peace
and
warre
,
libertie
and
imprisonment
are
of
God
:
euen
so
is
health
and
sicknesse
,
as
Dauid
did
euer
in
all
his
sicknesses
confesse
,
and
acknowledge
,
as
in
the
6.
Psal
.
6.1
.
Psal
.
ver
.
1.
Saith
he
not
,
O
Lord
rebuke
me
not
in
thine
anger
,
neither
chastise
me
in
thy
wrath
?
acknowledging
that
the
sicknesse
,
wherewith
he
felt
himselfe
so
grieuously
afflicted
,
was
an
effect
of
the
anger
of
God
,
whom
he
had
offended
.
And
therefore
he
saith
in
Psal
.
38.
Psal
.
38.2
.
ver
.
2.
For
thine
arrowes
haue
light
vpon
me
,
and
thine
hand
lieth
vpon
me
,
and
Psal
.
39.
ver
.
2.9.10
.
Psal
.
39.2.9.10
.
I
was
dumbe
and
spake
nothing
:
I
kept
silence
euen
from
good
,
and
my
sorrow
was
more
stirred
.
I
should
haue
beene
dumbe
,
and
not
haue
opened
my
mouth
,
because
thou
diddest
it
.
Take
thy
plague
away
from
me
,
for
I
am
consumed
by
the
stroke
of
thine
hand
.
Likewise
Hezechias
and
Iob
,
Esai
.
30.13
.
did
not
attribute
their
sicknesses
to
any
other
,
but
to
God
.
Yea
and
Iob
sayth
,
Iob
.
5.18
.
that
in
the
scurffe
and
filth
that
came
from
his
flesh
,
being
halfe
rotten
,
and
in
that
swarme
of
wormes
that
it
brought
forth
,
he
did
behold
the
one
of
the
hands
of
his
Sauiour
striking
him
,
and
the
other
afterwards
healing
him
.
The
verie
heathen
,
and
infidels
themselues
,
haue
oftentimes
acknowledged
,
that
their
sicknesses
haue
not
come
vnto
them
elsewhere
then
from
God
:
who
did
punish
them
because
they
had
offended
him
:
Gene
.
12.17
.
Exod
.
9.3
.
&c.
1.
Sam
.
5.6
.
as
he
did
Pharaoh
and
his
familie
in
the
time
of
Abraham
:
the
Egyptians
in
the
time
of
Moses
:
the
Philistines
in
the
time
of
Samuel
,
when
they
would
haue
kept
backe
in
their
countrey
the
Arke
of
the
couenant
,
as
a
prisoner
and
captiue
,
after
that
they
had
taken
it
in
warre
:
where
the
enemies
of
Israel
were
conquered
,
and
ouercome
.
We
must
then
conclude
,
that
sicknesses
,
and
generally
,
all
afflictions
,
come
from
God
,
who
doth
not
any
thing
but
iustly
,
〈◇〉
3
5.
and
wisely
:
iustly
,
because
there
is
no
sicknesse
befalleth
vs
,
but
we
deserue
it
:
and
wisely
,
because
he
knoweth
what
maketh
for
our
good
,
better
then
wee
our selues
.
For
all
his
workes
are
so
wel
ordered
,
and
disposed
,
that
●here
is
nothing
but
hath
his
due
waight
,
number
and
measure
,
and
which
is
not
grounded
vpon
good
reason
,
although
oftentimes
it
be
not
knowne
vnto
vs.
As
then
the
goodnesse
,
the
power
,
the
wisedome
,
the
iustice
,
the
vprightnesse
,
the
constancie
and
the
truth
,
which
appeare
in
all
the
workes
of
God
,
are
causes
for
which
we
approue
and
praise
them
:
so
we
acknowledging
all
these
vertues
in
our
sicknesses
,
and
other
aduersities
,
we
ar●
not
to
take
them
in
euil
part
,
but
to
arme
our selues
with
these
good
meditations
of
his
goodnesse
,
power
,
&c.
against
the
impaciencie
and
bitternes
of
our
heart
,
which
pricketh
and
prouoketh
vs
to
murmur
,
and
to
repine
against
God
:
yea
,
and
oftentimes
horribly
to
blaspheme
him
,
when
he
doth
not
conforme
himselfe
vnto
our
will
,
and
to
the
inordinate
desires
of
our
flesh
.
Which
thing
if
he
did
,
he
should
become
like
vnto
vs
:
that
is
,
a
flatterer
,
Psal
.
50.21
.
and
a
concealer
of
our
vices
.
Whereas
contrariwise
,
to
the
end
that
we
may
be
holy
,
good
,
&
vertuous
,
we
ought
to
endeuour
to
make
our selues
like
vnto
him
,
and
to
submit
,
and
to
bring
vnder
all
our
affections
,
and
desires
vnto
his
will
.
Mal
.
6.10
.
For
otherwise
we
are
hypocrites
,
and
so
oft
as
in
our
praiers
,
we
pray
,
that
his
will
might
be
done
,
our
heart
doth
secretly
denie
that
,
that
our
mouth
vttereth
,
and
sayth
vnto
vs
in
our
eare
:
ah
,
hypocrite
,
if
thou
mightest
chuse
,
thou
hadst
rather
that
thy
will
might
be
done
,
then
that
the
will
of
God
should
be
done
.
When
one
speaketh
vnto
vs
generally
of
the
prouidence
of
God
,
and
when
one
in
like
maner
demandeth
this
of
vs
,
whether
,
that
all
that
God
doth
,
be
well
done
or
no
,
we
presently
iumpe
,
and
accord
with
them
:
yea
and
we
propound
the
same
vnto
our
neighbours
and
friends
,
when
we
see
them
in
any
danger
,
for
to
comfort
thē
,
as
a
most
present
,
singular
,
and
readie
remedie
,
as
any
that
we
can
aduise
them
in
:
but
when
we
come
to
apply
the
same
vnto
our selues
,
we
play
as
the
Physitions
do
,
S●militude
.
which
prouide
potions
for
others
,
but
they
themselues
will
not
take
them
.
And
indeed
,
there
is
nothing
that
is
more
necessarie
,
nor
more
profitable
for
vs
,
then
dayly
to
exercise
our selues
in
the
meditation
of
the
prouidence
of
God
,
&
to
acknowledge
that
it
gouerneth
,
ordereth
,
altereth
,
and
disposeth
all
things
,
to
the
ende
,
that
we
alwayes
beholding
the
workman
in
his
worke
,
we
might
presently
approoue
,
and
allow
thereof
,
knowing
verie
well
,
that
nothing
can
come
forth
of
that
shop
,
which
is
not
pollished
,
fined
,
and
in
al
respects
complete
and
perfect
.
And
if
we
vouchsafe
this
credite
vnto
craftes-men
,
that
we
presently
receiue
their
workes
assoone
as
we
see
their
seale
and
marke
vpon
them
,
shall
we
be
so
vniust
,
as
not
to
esteem
,
and
to
approue
of
the
works
of
God
,
wherein
we
see
such
euident
markes
and
apparant
tokens
of
his
goodnes
,
and
iustice
?
True
it
is
,
Prosperitie
doth
more
delight
our
nature
,
then
aduersitie
.
that
that
which
commeth
vnto
vs
proceeding
directly
from
his
goodnesse
,
is
more
delightsome
and
sauourie
vnto
our
tast
,
then
that
which
commeth
from
his
iustice
:
as
it
commeth
to
passe
in
the
workes
of
nature
,
whereof
some
are
more
pleasant
vnto
vs
,
then
other
some
are
,
as
the
day
is
more
comfortable
vnto
vs
then
the
night
,
the
summer
season
more
answerable
to
our
nature
,
then
the
winter
,
and
a
faire
and
sunne-shine
day
,
doth
more
reioice
and
glad
vs
,
then
doth
lowring
,
darke
,
rainie
,
and
foule
weather
:
so
likewise
when
the
Lord
laugheth
vpon
vs
,
&
sheweth
vnto
vs
a
smiling
,
and
chearefull
countenance
,
and
doth
louingly
and
graciously
on
euery
side
cherish
and
comfort
vs
,
with
his
mercies
,
dayly
multiplying
his
fauours
towards
vs
,
&
continually
beautifying
and
blessing
vs
with
new
benefites
(
as
the
Prophet
sayth
)
this
no
doubt
is
much
more
pleasant
vnto
vs
,
Psal
.
89.38
.
then
when
he
sheweth
vnto
vs
a
sad
and
a
frowning
countenance
,
and
maketh
vs
to
feele
some
rigour
,
and
sharpnesse
of
his
iustice
.
Dauid
,
did
he
not
take
greater
pleasure
,
to
heare
of
the
excellent
promises
that
God
made
vnto
him
?
as
that
he
would
firmely
establish
and
continue
his
kingdome
vnto
him
,
and
to
his
children
for
euer
,
that
he
would
giue
him
victorie
against
all
his
enemies
:
Psal
.
18.43
.
&c.
whom
he
saw
disperst
and
spred
,
euen
as
dust
in
the
place
,
to
see
his
glorie
and
renowme
to
flie
,
and
on
euerie
side
to
be
bruited
,
and
spread
amongst
strange
people
,
to
heare
with
his
owne
mouth
,
that
God
had
found
him
according
to
his
owne
heart
,
to
consider
how
God
did
separate
and
chuse
him
,
euen
from
keeping
the
sheepe
,
to
aduance
and
to
exalt
him
aboue
all
the
houses
of
Israel
,
and
as
a
man
would
say
,
wholy
degrading
the
whole
house
of
Saul
,
to
enrich
and
to
adorne
Dauid
with
the
spoiles
of
Saul
,
being
by
no
other
means
induced
or
led
,
to
shew
him
all
these
fauours
but
by
his
mere
grace
&
good
will
towards
him
:
were
not
,
I
say
,
these
manie
and
large
tokens
of
the
mercie
and
goodnesse
of
God
towards
him
,
much
more
easie
&
pleasant
vnto
him
to
digest
,
then
were
the
grosse
and
grieuous
reproches
that
for
his
ingratitude
were
giuen
vnto
him
,
after
he
had
offended
,
&
then
were
the
fearefull
threatnings
that
were
added
thereunto
,
2.
Sam
.
12.
as
the
discouering
and
publishing
of
his
sinne
,
the
making
of
his
house
to
be
attainted
with
murther
,
&
with
bloud
,
and
that
the
secrecie
&
shame
of
his
women
should
be
vncouered
by
his
owne
sonne
.
And
yet
,
although
that
such
tokens
of
the
iustice
of
God
were
hard
vnto
him
,
and
were
vnto
him
almost
as
a
burthen
to
hard
for
him
to
beare
:
yet
he
gaue
his
backe
thereunto
,
and
did
willingly
submit
himselfe
,
assuring
himselfe
of
the
mercies
of
God
,
(
which
he
alwayes
remembred
in
his
iudgements
)
that
the
weight
and
burthen
that
he
laid
vpon
him
,
should
not
●●terly
presse
and
weigh
him
downe
.
And
in
deed
the
next
way
to
make
a
man
in
the
iudgements
of
God
,
quietly
to
submit
his
shoulders
thereunto
,
is
,
for
him
to
looke
vpon
the
mercies
of
God
;
which
will
tel
him
that
there
shal
be
no
more
layd
vpon
him
(
God
dealing
with
him
as
a
father
,
and
not
as
a
tyrant
)
then
what
he
shall
be
well
enabled
to
vndergo
.
We
haue
an
excellent
example
of
the
patience
of
Dauid
,
and
of
that
humble
obedience
that
he
was
resolued
to
shew
towards
God
in
all
his
aduersities
,
when
as
with
such
a
peaceable
and
quiet
spirit
,
he
did
beare
and
put
vp
the
grieuous
and
bitter
iniuries
which
Shemei
by
railing
&
taunting
words
offred
vnto
him
,
2.
Sam
.
15.6
.
euen
then
when
as
for
the
sauing
of
himself
from
the
conspiracie
that
was
wrought
against
him
,
by
his
owne
sonne
,
and
by
the
people
,
he
was
constrained
in
great
hast
,
to
forsake
,
and
to
flie
from
the
citie
of
Hierusalem
.
Now
,
the
chiefe
and
principall
cause
which
at
that
time
made
him
so
gentle
and
so
milde
,
was
this
,
that
he
referred
the
insolencie
and
pride
that
this
dogge
Shemei
iniuriously
offered
vnto
him
,
vnto
the
prouidence
of
God
,
who
had
raised
him
vp
to
vomit
out
these
slaunderous
speeches
against
him
:
as
on
the
one
side
to
humble
him
,
so
on
the
other
side
to
trie
his
patience
and
vertue
.
What
likewise
was
the
cause
,
that
Iob
after
so
manie
and
such
great
losses
of
his
goods
,
of
his
children
,
yea
&
at
the
length
of
the
losse
of
the
health
of
his
bodie
,
did
as
cheerfully
and
as
heartily
blesse
,
and
magnifie
God
,
as
he
did
in
his
prosperitie
and
abundance
,
euen
then
when
he
satisfied
his
desires
:
but
the
respect
that
he
had
vnto
the
prouidence
of
God
,
which
he
beheld
in
all
his
miseries
?
By
which
he
was
giuen
to
vnderstand
,
that
he
receiued
them
from
gods
hand
,
as
speciall
blessings
and
fauors
,
which
God
bestoweth
vpon
his
children
,
yea
euen
vpon
his
most
deare
and
best
beloued
ones
.
2
That
all
the
circumstances
in
our
sicknesses
as
well
as
our
sicknesses
themselues
,
depend
vpon
the
prouidence
of
god
.
Neither
sufficeth
it
,
only
to
beleeue
,
that
all
our
sicknesses
come
from
God
:
but
we
are
further
to
beleeue
,
that
all
the
circumstances
in
our
sicknesses
come
from
him
:
as
this
,
whether
they
be
great
,
long
,
hurtfull
,
grieuous
,
languishing
,
and
sometimes
incurable
,
so
that
for
the
contagion
thereof
,
they
do
hinder
our
friends
,
and
parents
from
visiting
and
comforting
vs
,
so
that
we
can
find
no
more
remedie
,
Mat
.
9.21
.
thē
did
the
poore
woman
which
had
the
issue
of
bloud
,
for
the
space
of
twelue
yeeres
,
Iohn
5.7
.
or
then
did
the
poore
man
,
who
for
the
space
of
eight
and
thirtie
yeeres
,
was
tied
vnto
his
bed
,
by
meanes
of
a
palsie
,
wherewith
he
was
stricken
through
all
the
members
of
his
bodie
.
We
are
then
to
attribute
all
this
vnto
God
,
and
to
thinke
that
he
hath
absolute
,
and
indifferent
equitie
,
to
giue
either
good
or
ill
,
to
take
his
benefites
and
riches
from
whom
he
pleaseth
,
&
after
what
manner
&
measure
it
seemeth
good
vnto
him
,
so
that
no
man
can
iustly
complaine
of
him
,
or
with
any
reason
demaund
of
him
,
why
hast
thou
done
thus
,
or
thus
?
After
that
this
is
once
resolued
of
in
our
spirits
,
that
not
onely
sicknesses
,
but
also
all
other
euils
come
vnto
vs
by
the
prouidence
of
God
,
3
What
a
one
that
God
●s
,
which
sendeth
vs
sicknes
:
to
wit
,
and
that
in
the
notice
&
feeling
therof
we
haue
sharpned
,
and
refreshed
our
comforts
,
which
otherwise
might
be
dull
and
wearied
:
Then
further
for
to
comfort
vs
,
we
are
to
consider
,
what
a
one
that
God
is
that
sendeth
vs
them
,
and
how
neere
he
is
vnto
vs.
For
hee
is
not
such
a
God
,
as
are
the
gods
of
the
foolish
Gentiles
,
which
are
not
anie
thing
,
in
the
places
that
they
are
in
,
which
haue
eyes
and
see
not
,
eares
and
heare
not
,
Psal
.
96.5
.
neither
is
there
any
breath
in
their
nostrels
,
nor
tast
in
their
tongues
,
nor
speech
in
their
mouthes
,
Psal
.
115.4.5
nor
handling
in
their
hands
,
nor
going
in
their
feete
,
neither
yet
(
to
be
briefe
)
can
they
doe
eyther
good
or
hurte
,
for
they
are
not
onely
mortall
,
as
are
men
and
beasts
:
but
they
are
things
altogither
dead
,
which
haue
neither
sence
,
nor
vnderstanding
,
nor
mouing
,
nor
feeling
,
nor
force
,
nor
strength
.
But
the
God
in
whom
we
beleeue
,
is
the
creator
of
heauen
,
Almightie
.
and
of
earth
,
which
maketh
all
things
to
liue
,
to
die
and
to
breath
,
Actes
.
4.24
.
and
who
vpholdeth
the
world
,
and
all
that
is
therein
,
by
the
onely
power
of
his
mightie
word
,
Heb
.
1.2
.
Esay
40.10
.
&c.
who
with
one
of
his
fingers
measureth
,
and
poyseth
them
as
with
a
ballance
:
who
knoweth
the
number
,
and
the
names
of
the
starres
,
Rom.
4.21
.
who
calleth
things
that
are
not
,
Apoc
.
1.8
.
as
though
they
were
,
who
beareth
the
keyes
of
death
,
and
of
life
:
who
is
in
himselfe
infinite
,
and
all
his
powers
are
infinite
:
for
his
goodnes
,
mercie
,
wisedome
,
iustice
and
truth
,
are
so
high
,
2
Altogither
good
.
and
so
great
,
that
the
height
therof
is
as
vnmeasurable
,
as
is
the
width
of
them
,
and
the
width
,
or
breadth
thereof
,
is
as
much
past
measure
,
as
is
the
depth
or
thicknes
of
them
.
And
further
:
this
louing
and
most
mightie
God
,
is
not
farre
from
vs
,
neither
as
in
respect
of
presence
,
nor
of
affection
,
3
Euerie
where
present
.
1.
Cor
.
3.16
.
Psal
.
5.11.12
.
Psal
.
17.13
.
for
he
is
in
vs
as
in
his
temple
,
for
to
sanctifie
vs
,
he
is
round
about
vs
for
to
couer
vs
with
his
fauour
,
and
on
euery
side
,
to
hide
vs
vnder
the
shadow
of
his
winges
:
he
dwelleth
in
vs
,
as
in
his
house
,
to
gouerne
,
and
to
enrich
vs
,
to
beautifie
,
and
to
adorne
vs.
2.
Chron
.
6.13
.
&c.
Our
vnderstandings
,
and
our
hearts
are
,
as
it
were
,
his
galleries
,
and
his
walks
,
where
he
walketh
,
and
taketh
his
pleasure
,
there
aduising
,
and
deuising
with
vs
,
by
diuine
meditations
,
and
holy
affections
,
wherewith
he
inspireth
vs.
And
albeit
that
he
filleth
heauen
and
earth
,
4
Louing
his
creatures
,
Psal
45.3
.
and
howsoeuer
that
the
loue
that
he
beareth
vnto
his
creatures
,
and
the
care
that
he
hath
ouer
them
,
be
the
cause
why
he
assisteth
&
helpeth
them
in
euerie
thing
that
is
necessarie
,
for
the
preseruing
and
vpholding
of
them
:
yet
we
go
so
much
the
more
neere
vnto
him
,
in
that
that
we
haue
receiued
from
him
this
honour
and
fauour
,
Iohn
.
3.5.8
.
Ephes
.
5.18
.
that
he
vouchedsafe
to
espouse
,
and
(
as
it
were
)
to
marrie
vs
vnto
him
,
5
But
especially
his
children
,
with
an
especiall
loue
.
&
inseparablie
to
ioine
,
&
to
knit
vs
vnto
himselfe
:
by
meanes
of
which
bond
,
he
receiueth
vs
vnto
the
communicating
,
and
partaking
of
all
his
benifites
and
blessings
.
A
similitude
.
As
then
a
wife
which
is
welbeloued
of
her
husband
,
and
which
hath
interest
in
him
,
needeth
not
to
feare
that
he
will
at
anie
time
do
her
any
hurt
,
or
entreat
her
hardly
:
so
may
we
assure
our selues
,
that
God
,
who
loueth
vs
infinitly
,
will
neither
do
,
nor
suffer
to
be
done
vnto
vs
,
anie
thing
which
shall
not
make
for
our
good
.
For
if
(
as
S.
Paul
saith
)
whilest
we
were
his
enemies
,
Rom.
5.8
.
It
is
impossible
that
any
thing
should
come
vnto
Gods
children
,
but
that
which
is
good
.
he
reconciled
vs
vnto
himselfe
,
by
the
death
of
his
sonne
:
much
more
now
,
being
alredie
reconciled
,
shal
we
be
deliuered
by
his
life
.
Is
there
any
thing
more
absurd
,
then
to
thinke
that
God
,
who
is
the
chiefest
good
,
and
most
principall
felicitie
,
should
be
the
author
of
any
euill
?
A
fountaine
,
can
it
send
forth
from
one
and
the
selfesame
head
,
waters
that
are
sweete
and
sowre
?
Iames
.
3.11
.
The
heretikes
themselues
,
as
Marcion
and
the
Manichees
,
for
the
horror
and
auoiding
of
such
a
blasphemie
,
would
establish
two
beginnings
:
the
one
of
life
and
of
light
,
and
the
other
of
death
and
of
darknes
:
and
so
could
not
perswade
themselues
,
that
from
God
,
Psal
.
36.9
.
who
is
the
fountaine
of
all
felicitie
,
and
of
life
it selfe
,
should
proceed
any
euill
,
or
any
miserie
.
Wherein
(
namely
that
from
God
commeth
not
any
euil
)
they
were
not
deceiued
:
but
herein
was
their
error
,
that
from
a
true
principle
,
they
drew
a
false
conclusion
:
for
although
we
do
not
say
,
that
God
is
the
author
or
sender
of
euill
,
yet
we
do
not
therefore
conclude
,
that
there
should
be
two
beginnings
:
neither
do
we
say
,
that
because
God
is
the
appointer
,
the
ordainer
,
&
the
prouider
of
all
things
,
he
should
be
therefore
the
author
of
euill
:
but
this
is
that
that
we
say
,
that
God
gouerneth
,
ordaineth
&
appointeth
all
things
and
all
actions
(
otherwise
he
were
not
omnipotent
:
)
but
the
euill
that
is
in
them
,
proceedeth
and
commeth
from
the
malice
of
Sathan
,
and
from
the
wickednes
and
corruption
that
is
in
men
:
as
for
example
,
a
wicked
sonne
,
for
the
hungrie
&
greedie
desire
that
he
hath
vnto
the
goods
and
possessions
of
his
father
,
wisheth
the
death
:
yea
,
and
in
the
end
taketh
away
the
life
of
his
father
:
his
father
being
a
wicked
man
:
as
an
adulterer
or
some
such
like
notorious
offender
,
which
by
the
law
of
God
ought
to
die
.
This
purpose
and
practise
of
his
,
is
not
accomplished
,
but
by
the
appointment
of
God
,
&
yet
God
is
void
&
free
from
the
euill
in
the
action
.
For
it
standeth
with
the
iustice
of
God
,
that
life
should
be
taken
from
this
wicked
father
:
but
the
sonne
was
led
vnto
it
,
not
for
the
satisfying
of
the
iustice
of
God
,
but
for
the
fulfilling
of
his
wicked
affections
,
&
couetous
humour
.
And
indeed
good
in
the
same
degree
that
God
is
:
that
is
to
say
,
pure
and
infinite
,
can
no
more
bring
forth
euill
,
then
fire
can
bring
forth
cold
,
or
light
darknes
,
or
life
death
.
And
this
is
the
reason
why
God
,
after
that
he
had
created
the
world
,
and
all
that
is
therein
,
diligently
viewing
and
considering
all
his
works
,
gaue
this
report
of
them
,
that
they
were
all
exceedingly
good
:
which
is
not
to
be
referred
only
to
the
works
of
creation
:
but
generally
without
exception
,
vnto
all
that
euer
God
made
or
did
.
For
,
Psal
.
102.27
.
for
as
much
as
God
is
alwayes
like
vnto
himselfe
,
and
that
there
is
in
him
(
as
saith
S.
Iames
)
no
variablenes
,
Iames
.
1.17
.
nor
shadow
of
changing
,
as
his
goodnes
is
eternall
,
so
,
in
and
at
all
times
can
it
not
bring
forth
any
thing
,
but
those
works
which
are
good
,
and
holy
.
And
this
is
the
cause
,
why
by
the
mouth
of
the
Prophet
he
doth
answere
the
people
,
Hosea
.
13.
that
complained
vnto
him
of
the
great
calamities
that
were
come
vpon
them
,
that
he
was
not
in
any
wise
the
cause
of
it
:
but
that
he
for
his
part
did
onely
procure
their
good
,
and
their
welfare
:
but
they
themselues
were
the
cause
of
their
ruine
,
and
of
all
their
desolations
that
they
saw
in
their
countrie
.
For
,
as
fire
bringeth
forth
fire
,
A
similitude
.
and
all
other
things
bring
forth
their
like
:
euen
so
doth
God
,
from
whom
cannot
come
any
thing
that
is
euill
.
For
,
as
the
reason
holdeth
in
naturall
thinges
,
so
doth
it
in
those
things
which
are
spirituall
,
and
heauenly
.
Yea
but
,
sicknesse
,
famine
,
pouerty
,
barrennesse
,
&
warres
,
are
they
not
euils
which
God
sendeth
,
and
whereof
he
is
the
author
?
True
it
is
,
that
God
sendeth
them
,
as
wel
to
the
good
,
as
to
the
bad
;
vnto
the
one
,
for
to
punish
them
for
their
sinnes
,
which
in
his
iustice
he
may
lawfully
do
:
vnto
the
other
,
to
exercise
their
faith
,
or
else
to
better
them
,
and
to
bring
them
to
repentance
.
4
The
right
vse
of
sicknes
&
of
other
afflictions
,
that
God
bringeth
vpon
his
children
.
And
indeed
if
we
would
be
good
husbands
(
as
we
say
)
and
vse
well
our
sicknesses
,
by
referring
thē
vnto
those
right
ends
,
for
which
God
sendeth
thē
vnto
vs
,
we
should
gather
much
fruite
,
and
manie
good
lessons
by
them
.
And
first
,
there
is
nothing
that
is
so
necessarie
for
vs
,
as
to
know
our
sinnes
,
our
corruption
,
and
the
vice
that
is
in
vs
,
for
to
humble
vs
before
God
,
Iames
.
1.17
.
and
to
make
vs
to
search
and
to
seeke
for
his
grace
,
which
is
the
onely
meanes
,
by
which
our
sinnes
may
be
forgiuen
,
couered
,
and
hidden
before
him
,
for
the
auoiding
of
his
iudgement
,
and
of
condemnation
,
which
otherwise
should
be
prepared
for
vs
,
if
our
sinnes
were
not
forgiuen
vs.
Whence
is
it
,
that
we
are
so
blinde
in
the
iudgements
,
5
It
is
needfull
that
God
do
vse
such
means
with
vs
,
as
whereby
our
nature
may
be
tamed
.
that
we
procure
vnto
our selues
?
Euen
from
that
exceeding
and
vnmeasurable
loue
that
we
beare
vnto
our selues
,
which
doth
so
blind
and
bleare
our
eyes
,
that
we
cannot
perceiue
nor
discouer
the
malice
,
the
hypocrisie
,
the
false
shew
,
the
pride
,
the
vanitie
,
the
iniurie
,
the
impietie
,
the
idolatrie
,
the
inhumanitie
,
and
the
infinite
peruersnes
and
frowardnes
that
our
heart
,
euen
from
our
birth
,
was
defiled
with
,
and
in
actions
bringeth
forth
,
as
occasions
are
offered
vnto
vs.
For
although
that
we
all
go
about
for
a
while
,
to
couer
and
to
conceale
the
malice
that
we
haue
conceiued
in
our
hearts
,
as
do
women
,
which
would
hide
their
being
with
child
,
yet
when
they
begin
to
be
great
,
and
when
the
time
of
their
deliuerie
approcheth
,
then
are
they
constrained
to
auouch
that
,
that
before
they
had
denied
:
so
is
it
with
vs
;
for
we
will
not
confesse
our
faults
and
sinnes
,
vntill
that
by
apparant
and
manifest
proofes
we
be
conuinced
:
yea
,
and
then
we
will
(
if
possiblie
we
can
)
lessen
and
extenuate
in
some
sort
,
the
enormity
of
our
faults
&
offences
.
Whereof
we
haue
an
notable
example
in
our
first
parents
:
who
although
they
were
before
God
(
vnto
whom
nothing
can
be
hid
or
couered
)
and
were
then
liuely
and
sufficiently
accused
,
and
pursued
in
their
own
consciences
:
yet
they
vsed
all
the
sleights
and
fetches
that
they
could
,
for
to
disguise
themselues
,
and
to
turne
from
them
the
fault
that
they
had
committed
:
not
being
led
to
confesse
,
neither
by
the
feare
and
reuerence
of
God
,
who
spake
vnto
them
,
nor
by
the
accusation
and
guilt
of
their
owne
consciences
,
which
on
euery
side
pressed
them
therunto
;
neither
yet
would
franckly
acknowledge
,
without
doubling
,
their
disobedience
,
their
ingratitude
&
pride
,
into
which
they
had
plunged
themselues
.
Wherin
we
may
see
,
what
a
hard
thing
it
is
for
men
,
truely
,
and
without
hypocrisie
to
confesse
their
sinnes
.
We
may
see
this
to
be
true
in
the
Patriarks
,
who
did
so
long
dissemble
and
conceale
their
wickednes
,
their
cruell
and
vnnaturall
conspiracie
which
they
made
against
their
poore
brother
,
that
they
would
neuer
confesse
it
,
Gē
.
42.21.22
.
vntil
that
they
were
constrained
,
and
enforced
by
the
agonie
and
distresse
that
God
brought
them
vnto
,
to
make
them
to
remember
it
.
And
Dauid
,
how
long
was
he
asleepe
in
his
sinne
?
Wherin
he
neuer
bethought
himselfe
seriously
,
vntill
he
felt
himselfe
liuely
touched
with
the
hand
of
God
,
so
that
he
found
himselfe
almost
pressed
downe
,
as
he
himselfe
confessed
.
Psal
.
32.45
Psal
32.45
.
For
thine
hand
is
heauie
vpon
me
day
and
night
,
and
my
moisture
is
turned
into
the
drought
of
sommer
.
Selah
.
Then
I
acknowledged
my
sinne
vnto
thee
,
neither
hid
I
mine
iniquitie
:
for
I
thought
,
I
will
confesse
against
my selfe
my
wickednesse
vnto
the
Lord
,
and
thou
forgauest
the
punishment
of
my
sinne
.
Selah
.
And
saint
Peter
after
that
he
had
so
many
times
,
and
so
often
denied
his
maister
,
as
to
forswear
and
to
curse
himselfe
,
if
he
euer
knew
him
,
had
he
not
therein
continued
,
and
so
had
beene
vtterly
cast
out
of
the
Church
of
God
,
as
well
as
Iudas
,
and
an
infinit
companie
of
other
apostataes
,
who
finally
dispaired
:
if
Iesus
Christ
had
not
cast
his
eye
vpon
him
,
and
by
looking
on
him
,
Luke
.
22.61
did
so
inwardly
pierce
his
conscience
,
that
he
made
him
both
feele
,
and
bewaile
his
sinne
?
And
Saint
Paul
,
who
as
a
mad
and
furious
beast
,
sought
amongst
all
the
Christians
,
to
kill
and
deuour
them
,
did
he
of
himselfe
repent
for
his
faults
?
Nay
,
rather
was
he
not
obstinate
and
hardened
to
wast
and
to
spoile
the
flocke
,
Acts
9.5
.
if
that
the
strong
hand
of
the
shepherd
that
watcheth
ouer
it
,
had
not
curbed
,
&
shortned
him
,
constraining
him
by
force
to
acknowledge
,
and
to
feele
the
great
euill
and
mischiefe
that
he
did
?
By
these
few
examples
,
we
may
easily
see
,
that
men
,
although
they
be
couered
,
fraught
,
and
filled
with
an
infinite
number
of
sinnes
,
yet
can
they
not
acknowledge
,
nor
feele
them
,
if
God
bestow
not
this
grace
vpon
them
,
to
set
,
and
to
place
them
before
their
eyes
.
And
this
is
the
cause
,
why
in
many
places
of
the
scripture
,
repentance
(
which
partly
consisteth
in
the
acknowledgement
of
sinne
,
and
in
the
displeasure
that
a
man
hath
for
sinne
)
is
called
the
gift
of
God
.
2.
Tim
.
2.25
For
as
we
cannot
know
God
,
nor
the
goodnesse
that
we
ought
to
seeke
in
him
,
neither
can
we
beleeue
in
his
goodnes
,
vnlesse
that
we
be
first
,
inwardly
illuminated
and
inlightened
by
his
spirit
,
and
outwardly
taught
by
his
word
:
euen
so
can
we
not
either
well
know
our selues
,
or
sound
the
depth
of
the
vice
and
sin
that
is
in
our
hearts
,
vnles
that
the
spirite
of
God
giue
vs
eyes
to
view
,
and
to
behold
our selues
in
the
mirrour
,
or
glasse
of
his
law
.
For
naturally
we
can
no
more
see
our selues
,
and
that
that
is
in
vs
,
than
could
the
olde
woman
Lamia
,
that
is
mentioned
in
the
fables
,
that
she
had
eyes
which
she
cast
from
her
owne
house
,
to
prie
,
and
to
espie
what
was
done
in
her
neighbours
houses
.
Vnto
which
tendeth
the
fable
that
Aesope
hath
,
where
he
saith
,
that
we
all
carie
the
bagge
behind
vs
,
wherein
we
put
our
owne
defects
,
and
faults
,
to
the
intent
they
should
not
come
in
our
sight
;
and
before
we
doe
put
the
sinnes
of
our
neighbors
,
to
the
end
that
in
seeing
them
,
we
might
haue
some
argument
or
matter
to
backbite
them
,
or
to
speake
euill
of
them
.
And
indeed
it
is
a
thing
to
be
wondred
at
,
that
though
our
sinnes
being
as
sicknesses
that
are
sore
and
daungerous
,
or
rather
altogether
deadly
:
that
yet
notwithstanding
they
are
so
sleightly
,
and
slenderly
felt
of
them
that
are
helde
therewith
.
For
we
see
that
those
that
are
idolaters
,
hypocrites
,
proude
,
couetous
,
and
sensuall
,
do
flourish
&
braue
it
,
without
anie
grieuing
or
vexing
of
themselues
for
their
sinnes
.
Nay
,
which
is
more
,
the
idolater
neuer
taketh
more
delight
and
pleasure
,
then
when
he
beholdeth
,
kisseth
,
and
worshippeth
his
idole
:
neither
is
the
hypocrite
more
content
,
then
when
by
some
outwarde
appearance
of
some
counterfeit
or
feined
vertue
,
he
may
insinuate
himselfe
into
some
good
opinion
,
and
so
get
vnto
himselfe
some
reputation
,
and
be
thought
vertuous
:
and
others
neuer
thinke
themselues
more
happie
and
blessed
,
then
when
peaceablie
they
solace
,
and
delight
themselues
,
with
the
honours
,
riches
,
and
pleasures
of
this
world
,
which
they
desire
:
and
the
cause
of
al
this
is
,
because
they
haue
no
touch
or
feeling
of
their
sinne
:
which
indeed
is
the
most
daungerous
,
and
fearefull
of
all
:
as
in
bodily
diseases
,
those
are
most
dangerous
,
which
bring
with
them
least
griefe
:
as
the
Palsie
,
the
Lithargie
,
the
Apoplexie
,
and
other
such
cold
diseases
:
for
ordinarily
such
are
incurable
.
Which
was
the
cause
,
that
made
an
ancient
father
heretofore
say
,
that
he
desired
not
to
be
sicke
at
all
,
but
if
it
so
fell
out
that
he
should
be
sicke
,
then
did
he
desire
,
that
he
might
speedily
feele
his
disease
:
wherby
he
would
giue
vs
to
vnderstand
,
that
there
is
nothing
more
dangerous
,
than
to
be
sick
,
and
not
to
be
aware
of
it
.
What
then
shall
become
of
vs
,
which
neuer
thinke
that
we
are
so
vicious
,
and
sinfull
,
as
indeed
we
are
,
and
alwayes
thinke
that
we
are
more
righteous
and
holy
,
then
indeed
we
are
?
For
we
neuer
ballance
nor
poise
our
vices
,
and
our
vertues
,
but
with
false
measures
and
weights
:
because
when
we
come
to
weigh
or
poise
our
vices
,
wee
take
the
lighter
weights
:
&
the
greater
,
when
the
question
is
of
our
vertues
,
which
we
continually
think
to
be
greater
,
then
indeed
they
are
,
by
meanes
of
that
furious
and
mad
selfe-loue
,
which
we
haue
of
our selues
,
which
dazzeleth
and
bleareth
our
sight
.
A
similitude
.
And
euen
as
vapours
and
smoke
,
which
morning
and
euening
do
arise
from
the
earth
,
being
put
betwixt
our
sight
and
the
sunne
,
maketh
it
seeme
vnto
vs
to
be
greater
then
indeed
it
is
:
so
when
we
behold
our
vertues
,
ouer
and
against
this
selfe
loue
,
which
couereth
our
eyes
,
we
do
then
iudge
them
to
be
much
more
great
,
&
excellent
,
then
indeed
they
are
.
What
then
are
we
to
do
for
the
correcting
&
amending
of
this
false
iudgment
,
that
we
make
of
our selues
,
iudging
our selues
to
be
more
righteous
,
and
lesse
sinful
then
indeed
we
are
?
We
ought
to
learne
to
know
our selues
:
the
which
,
that
we
may
the
better
do
,
we
ought
day
and
night
to
meditate
in
the
law
of
God
:
referring
thereunto
our
thoughts
,
our
affections
,
our
speeches
,
our
actions
,
&
to
be
brief
,
al
the
estate
of
our
life
,
as
vnto
a
most
straight
rule
,
according
vnto
which
all
our
whole
life
ought
to
be
measured
,
and
framed
.
But
because
that
we
are
vnprofitable
schollers
,
and
giue
not
our
endeuour
and
labor
to
applie
this
studie
,
God
,
as
a
good
master
,
and
as
one
that
is
carefull
for
the
good
●f
his
children
,
is
constrained
oftentimes
to
take
the
rodde
,
to
awaken
,
and
to
stirre
vs
vp
,
and
by
sicknesses
,
and
other
mortifications
of
our
flesh
,
to
make
vs
to
know
the
corruption
that
is
in
vs.
For
there
is
nothing
that
doth
more
bring
vs
vnto
the
obedience
of
the
wil
of
god
,
then
doth
good
and
wholesome
discipline
(
as
saith
Esay
:
Esay
.
26.8
.
)
which
teacheth
men
iustice
when
the
iudgements
of
God
are
vpon
earth
.
And
Dauid
saith
,
Psa
.
119
67.
Before
I
was
afflicted
,
I
went
astray
:
but
now
I
keepe
thy
word
.
Psal
.
119.67.71
&
elswhere
.
119
71.
It
is
good
for
me
that
I
haue
beene
afflicted
,
that
I
may
learne
thy
statutes
.
This
is
then
a
very
profitable
thing
for
a
man
,
that
when
sicknesses
and
other
aduersities
come
vnto
vs
,
we
know
how
to
vse
them
:
for
they
make
vs
to
know
and
to
feele
our
sinnes
,
whereas
contrariwise
,
health
and
prosperitie
,
make
vs
to
forget
.
For
when
as
in
the
flowre
and
prime
of
our
age
,
we
being
healthfull
and
lustie
,
and
all
things
go
well
with
vs
,
the
world
laughing
vpon
vs
:
we
thinke
vpon
nothing
,
but
vpon
youthfulnes
and
brauerie
,
like
vnto
young
fawnes
,
and
vntamed
heyfers
.
And
if
any
man
should
then
goe
about
to
giue
vs
to
vnderstand
of
our
duetie
,
he
should
but
lose
his
labour
,
and
the
time
:
for
there
is
nothing
more
fierce
,
more
stubborne
,
more
head-strong
,
and
more
hard
to
be
taught
,
then
a
man
that
is
pampered
,
and
as
it
were
dandled
by
Fortune
,
and
puffed
vp
by
prosperitie
.
For
which
thing
God
reproueth
his
people
,
Iere
.
22.21
.
by
his
Prophet
,
I
would
often
haue
spoken
vnto
thee
in
thy
prosperity
,
but
thou
wouldest
not
vouchsafe
to
heare
me
:
and
such
hath
bene
thy
custome
euen
from
thy
youth
.
And
Salomon
speaking
of
the
prosperitie
of
fooles
,
saith
,
that
it
is
that
that
ouerthroweth
and
besotteth
them
.
Truely
it
is
verie
hard
(
as
Zenophon
saith
)
for
a
man
to
be
wise
and
wealthie
both
at
once
:
and
being
exalted
vnto
honour
,
and
abounding
in
riches
and
pleasure
,
to
know
that
he
is
but
dust
and
ashes
,
as
did
Abraham
:
Gen.
18.
●●
.
or
to
acknowledge
that
they
are
nothing
but
vanitie
,
as
did
Dauid
:
Ps●●
〈…〉
but
contrariwise
we
all
thinke
,
that
we
are
petite
or
halfe
Gods
:
Esai
.
10.11
.
Esai
.
14.13
.
as
we
may
euidently
see
in
Ashur
,
Nebuchadnezzar
,
Antiochus
Theos
,
Xerxes
,
Alexander
,
Herod
,
and
Domitian
,
who
by
meanes
of
their
prosperitie
,
became
so
insolent
,
and
so
hautie
,
that
they
would
euen
denie
and
defie
God
.
Which
thing
Philip
king
of
Macedonia
considering
,
to
the
intent
that
by
the
happie
successe
that
he
had
in
his
affaires
,
he
might
not
fall
into
such
arrogancie
,
tooke
order
with
one
of
his
chamberlaines
,
that
he
should
euery
morning
,
when
he
waked
him
,
say
vnto
him
,
Philip
,
remember
that
thou
art
a
mortall
man
.
And
herein
did
he
verie
wisely
:
for
seeing
that
prosperitie
is
a
verie
pleasant
and
delightsome
thing
,
which
besotteth
&
maketh
men
drunk
,
yea
,
and
lulleth
them
a
sleepe
more
easily
,
then
doth
the
sweete
and
pleasant
wine
which
they
drink
,
or
the
alluring
and
delightful
melodie
that
they
heare
.
The
sicknesses
then
which
awaken
vs
,
and
which
make
vs
to
know
what
is
our
estate
,
and
to
know
that
sin
which
is
in
vs
,
is
the
principal
cause
which
breedeth
and
bringeth
forth
in
vs
sicknesses
,
are
verie
profitable
:
which
we
ought
to
take
as
speciall
aduertisements
,
which
God
sendeth
vnto
vs
,
to
make
vs
to
remember
him
,
and
to
do
our
endeuour
to
seeke
him
.
Which
thing
we
doe
,
first
in
confessing
our
faults
before
him
,
with
a
contrite
and
an
humble
heart
,
with
a
feeling
of
his
wrath
,
and
with
dislike
of
our selues
,
that
we
haue
offended
him
,
after
the
receiuing
of
so
manie
graces
,
blessings
,
and
fauours
which
we
haue
had
from
him
in
so
great
abundance
,
that
we
know
not
how
,
not
onely
not
to
number
and
to
count
them
,
but
also
sufficiently
not
to
comprehend
,
Psal
.
40.5
.
nor
to
conceiue
them
.
Moreouer
,
that
we
may
be
the
more
effectually
and
throughly
touched
,
and
pricked
with
the
feeling
of
our
ingratitudes
,
we
are
to
remember
,
that
being
at
the
first
created
,
according
to
the
image
and
likenesse
of
God
,
and
by
this
meanes
farre
exalted
aboue
all
the
creatures
of
the
earth
,
Gen.
1.27
.
without
hauing
respect
vnto
the
dignitie
wherein
God
had
placed
vs
,
we
haue
not
onely
blemished
and
darkened
it
,
but
almost
vtterly
defaced
,
and
put
it
out
,
wholly
turning
our selues
from
righteousnes
,
Col.
3.17
.
holinesse
,
&
truth
,
which
are
the
graces
,
whereby
we
may
be
like
vnto
him
,
to
follow
the
errors
and
vanities
of
this
world
,
the
foolish
desires
,
and
inordinate
affections
of
our
flesh
:
and
in
a
word
,
to
walke
in
our
owne
wayes
,
and
in
the
whole
course
and
state
of
our
life
,
to
set
before
vs
the
verie
resemblance
and
image
of
the
diuell
:
and
afterward
he
brought
vs
from
the
darknes
of
ignorance
,
wherewith
we
were
enwrapped
,
and
entombed
,
and
hath
shewen
vnto
vs
the
brightnes
of
his
face
,
by
the
preaching
of
his
gospel
,
Iohn
.
1.51
.
and
by
the
knowledge
which
he
hath
giuen
vs
of
his
sonne
,
to
the
end
that
we
should
follow
him
,
who
is
the
light
of
the
world
,
Ephes
.
5.2
.
and
not
communicate
any
longer
with
the
workes
of
darknes
.
But
leauing
our
guide
,
and
the
way
that
he
hath
marked
out
for
vs
,
we
are
reeled
and
stragled
aside
into
a
thousand
by-pathes
,
like
vnto
poore
blind
men
,
hauing
no
man
to
direct
&
lead
vs
,
but
our
owne
appetite
and
foolish
phantasie
,
Iohn
.
5.7
.
which
are
but
blinde
guides
:
Heb
.
2.14.15
.
vntill
that
we
oftentimes
come
vnto
the
pits
brinke
,
and
are
readie
euen
to
fall
in
,
and
to
be
vtterly
destroyed
,
vnlesse
it
pleased
God
to
surmount
,
and
to
ouercome
our
malice
by
his
goodnes
,
and
euen
then
to
remember
vs
,
when
we
haue
cleane
forgotten
him
.
Moreouer
,
he
had
deliuered
vs
from
the
bondage
of
the
diuell
,
and
of
sinne
,
which
was
much
more
hard
and
cruell
then
was
that
of
Egypt
,
and
of
Babilon
,
&
freed
vs
,
to
the
intent
that
we
should
stand
fast
in
the
libertie
,
which
he
had
so
franckly
and
freely
procured
vnto
vs
,
by
the
death
of
his
onely
and
welbeloued
sonne
.
But
how
oft
haue
we
looked
backe
as
did
Lots
wife
?
not
onely
wishing
for
the
flesh-pots
of
Egypt
:
but
also
taking
our
iourney
to
returne
thither
againe
,
and
again
bringing
our
selues
vnder
that
yoke
,
from
whence
we
had
bene
taken
,
louing
rather
to
liue
shamefully
,
and
miserablie
vnder
the
tyrannie
of
the
diuell
,
of
the
world
,
and
of
our
flesh
,
then
blessedly
,
and
in
honour
,
vnder
the
kingdome
of
the
sonne
of
God
.
Furthermore
,
how
haue
we
acknowledged
this
so
great
and
vnspeakeable
grace
that
he
hath
wrought
for
vs
,
when
(
as
a
man
would
say
)
he
hath
come
and
sought
vs
,
euen
when
we
haue
bene
at
the
brothell
houses
,
and
being
as
it
were
bewitched
with
the
spirite
of
fornication
,
haue
with
egernes
runne
thereunto
,
and
haue
giuen
our selues
vnto
the
diuell
,
who
hath
bin
the
companion
that
we
met
,
which
way
soeuer
we
haue
gone
,
playing
the
harlots
with
him
publikely
,
not
being
withheld
neither
with
fear
,
nor
shame
,
nor
with
the
reuerence
of
God
,
who
hath
bin
the
beholder
of
all
this
pollution
and
filthie
infamie
?
Which
notwithstanding
,
hath
not
hindered
him
from
assembling
,
and
gathering
vs
into
his
house
,
for
to
marrie
and
to
ioine
vs
vnto
himselfe
,
with
such
a
true
knot
of
amitie
and
loue
,
which
can
neuer
be
vndone
:
requiring
of
vs
no
other
gift
or
dowrie
,
but
chastitie
and
modestie
,
promising
to
forget
al
our
former
leud
life
,
to
the
intent
that
hereafter
we
shold
render
vnto
him
faith
&
loyaltie
.
Now
considering
how
often
,
and
how
many
wayes
we
haue
broken
this
our
marriage
,
playing
the
harlots
with
the
world
,
and
with
our
owne
lusts
,
some
of
vs
making
a
God
of
our
owne
flesh
,
others
of
their
riches
,
others
of
their
belly
,
others
of
their
pleasures
,
and
others
of
their
titles
and
dignities
,
worshipping
our
affections
and
desires
which
we
haue
placed
in
our
hearts
,
as
vpon
an
altar
,
or
some
excellent
place
in
the
temple
of
God
,
which
we
haue
by
this
meanes
polluted
and
prophaned
,
and
so
by
consequent
haue
deserued
to
die
the
death
:
that
is
,
vtterly
,
&
for
euer
to
be
rased
and
rooted
out
.
And
what
a
shame
and
reproch
is
this
vnto
vs
,
that
hauing
bene
elected
and
chosen
from
the
rest
of
the
world
,
and
of
the
children
of
wrath
,
as
naturally
we
were
,
to
be
made
the
sons
of
God
,
to
this
end
,
Ephes
.
2.12.13
19.
that
we
should
liue
and
die
in
his
seruice
,
and
should
for
euer
vow
vnto
him
,
loue
,
feare
,
honour
,
and
obedience
,
with
all
our
heart
,
and
with
all
our
power
?
And
yet
notwithstanding
all
this
,
that
in
our
whole
conuersation
,
we
haue
alwayes
shewed
our selues
rebellious
,
stubborne
,
and
stifnecked
:
reiecting
all
discipline
,
and
stopping
our
eares
like
vnto
the
serpent
,
Psal
.
58.45
.
that
we
might
not
be
enchanted
by
the
sweete
voice
of
the
gospel
:
taking
vnto
our selues
stony
and
vncircumcised
hearts
,
to
the
end
that
the
promises
and
ordinances
of
God
should
not
be
engrauen
in
them
?
How
often
hath
our
shepheard
assaied
to
gather
vs
vnder
his
wings
,
Matth
.
23.37
.
as
the
hen
would
her
chickens
,
and
we
would
not
?
How
oft
hath
he
stretched
forth
his
hands
to
embrace
vs
,
Esa
.
63.9.10
.
and
we
haue
bene
alwayes
rebellious
and
gainsaying
?
How
oft
hath
he
knocked
at
our
doores
,
and
we
haue
not
vouchedsafe
to
open
vnto
him
?
When
he
hath
sought
vs
,
we
haue
fled
from
him
:
when
he
hath
called
vs
,
we
would
not
answere
:
when
he
hath
commaunded
vs
to
follow
him
,
we
haue
made
our selues
wearie
:
when
he
hath
striken
vs
,
we
haue
hardened
our selues
,
euen
as
the
anuile
against
the
blowes
of
the
hammer
:
when
he
hath
cherished
vs
,
we
haue
flattered
our selues
:
whether
he
would
haue
allured
vs
by
his
promises
,
Matth
.
11.17
or
terrified
vs
by
his
threatnings
:
we
haue
bene
stubborne
and
obstinate
to
beleeue
the
one
,
and
to
mocke
at
the
other
.
To
be
briefe
,
by
what
meanes
soeuer
he
hath
gone
about
for
to
catch
vs
,
we
haue
still
carried
our selues
like
vnto
wild
and
sauage
beasts
.
Moreouer
,
we
were
his
vineyard
,
Esay
5
,
12.
in
which
he
greatly
delighted
,
&
wherin
he
spared
no
cost
,
to
trim
it
,
and
to
dresse
it
after
a
most
exquisite
maner
,
he
had
made
a
most
curious
,
strong
,
and
sure
hedge
,
and
fence
,
in
hope
that
he
should
gather
much
fruit
at
conuenient
time
:
but
it
falles
out
cleane
contrarie
,
for
in
stead
of
bringing
forth
good
grapes
,
we
haue
broght
forth
veriuice
,
and
sowrenesse
,
and
so
haue
giuen
him
occasion
,
that
we
should
oftentimes
,
long
ago
haue
beene
plucked
forth
of
the
hedge
,
and
should
as
old
withered
and
drie
branches
,
haue
beene
cast
an
hundred
times
into
the
fire
,
to
haue
bin
scorched
and
burnt
for
euer
,
and
euer
.
And
whence
hath
it
com
likewise
,
that
being
fruitlesse
,
Esay
.
49.
and
barren
trees
,
and
that
in
the
dayes
and
times
of
prosperitie
:
as
the
prophet
speaketh
,
Iesus
Christ
likewise
finding
vs
fruitlesse
,
Mat
.
21.16
.
that
he
should
not
euen
at
the
verie
instant
curse
vs
,
as
he
did
the
figge
tree
?
For
with
what
pretence
or
excuse
can
we
colour
,
or
couer
our
barrennesse
?
Were
we
not
as
a
tree
planted
along
by
the
cleare
and
pleasaunt
riuers
of
the
word
of
God
,
Psal
.
1.3
.
wherewith
we
haue
bene
continually
watered
?
And
yet
behold
,
we
haue
brought
forth
no
more
fruite
then
the
briers
,
which
haue
beene
vpon
the
dry
and
vpland
ground
:
or
then
the
thornes
vpon
the
hard
and
heathy
hils
:
notwithstanding
that
the
axe
(
which
is
laid
to
the
roote
of
euerie
tree
which
bringeth
not
forth
fruite
)
hath
kept
vs
from
being
cut
vp
by
the
root
,
&
from
being
cast
into
the
fire
,
to
be
burnt
eternally
.
We
cannot
denie
,
but
that
we
haue
beene
as
vnprofitable
branches
,
and
that
oftentimes
we
haue
not
built
vpon
the
corner
stone
,
1.
Cor
.
3.10.11
12.
nor
vpon
the
precious
foundation
of
vs
,
and
of
the
church
.
What
is
the
cause
,
that
we
haue
not
bene
driuen
away
with
the
wind
,
and
why
the
fire
hath
not
consumed
vs
and
our
works
?
The
prophets
heretofore
haue
reproued
,
and
reproched
Iudah
,
for
that
that
she
hath
iustified
her
sister
,
by
meanes
of
the
wickednesses
and
abominations
,
wherewith
she
had
polluted
her selfe
more
then
she
had
:
but
we
may
well
confesse
,
that
we
haue
iustified
them
both
.
For
what
kinde
of
wickednes
haue
we
omitted
,
or
forgotten
to
commit
?
Haue
not
wickednesses
,
blasphemies
,
prophaning
of
the
pure
and
lawfull
seruice
of
God
,
contempt
of
his
worde
,
iniuries
,
oppressions
,
wrongs
,
rebellions
,
disobedience
,
hatred
,
enuie
,
murther
,
whoredome
,
backbiting
,
haue
they
not
,
I
say
,
reigned
amongst
vs
?
If
we
shall
iudge
of
the
goodnesse
of
the
earth
,
by
the
good
fruits
that
it
bringeth
forth
,
Heb
.
6.7.8
.
being
well
tilled
and
trimmed
,
and
well
bedewed
and
moistened
with
raine
from
heauen
:
what
shall
wee
then
contrarilie
iudge
of
that
earth
,
which
hauing
in
al
respects
receiued
an
infinite
abundance
of
benedictions
and
blessings
from
an
high
,
Iam
1.17
.
euen
from
the
father
of
light
:
doth
yet
notwithstanding
,
bring
forth
nothing
but
baggage
,
thornes
and
thistles
?
What
vse
,
and
profite
haue
we
made
of
the
examples
(
I
will
not
say
)
of
our
children
,
of
our
seruants
,
or
of
our
friends
(
as
we
are
bound
)
but
not
of
the
least
of
the
creatures
in
the
world
,
all
which
hold
themselues
in
obedience
vnto
their
creator
,
without
altering
or
changing
the
roome
or
place
that
he
hath
appointed
them
vnto
,
or
without
being
wearie
to
execute
his
will
,
and
his
commaundement
.
Our
fathers
heretofore
haue
seene
,
and
we
after
them
now
do
see
,
that
the
heauens
,
the
sunne
,
the
moone
,
the
starres
,
the
elements
,
the
liuing
things
,
the
plants
,
and
the
trees
,
haue
alwayes
euen
from
the
time
they
were
first
created
,
gone
on
forward
in
one
course
,
and
haue
(
as
a
man
would
say
)
in
their
courses
,
marches
and
motions
,
obserued
and
kept
that
measure
that
God
hath
giuen
vnto
them
,
without
either
passing
their
bounds
,
or
confusedly
troubling
that
order
,
which
at
the
first
was
vniuersally
established
,
and
appointed
:
but
men
alwayes
haue
beene
,
and
still
will
be
irregular
,
and
without
order
.
And
,
which
is
worse
,
we
dayly
see
,
that
the
most
part
,
who
for
the
heaping
vp
of
the
full
measure
of
their
former
faults
,
do
adde
thereunto
impudencie
,
stopping
their
eares
vnto
all
wholesome
doctrine
,
and
by
their
whole
cariage
shewing
themselues
to
haue
shamelesse
and
whorish
faces
.
Esay
.
3.16
.
Where
is
now
a
dayes
amongst
sinners
this
shame
,
Dan
.
9.8
and
confusion
of
face
that
Daniel
had
?
Where
is
thorowout
the
whole
earth
,
Luke
18.13
.
the
visage
and
countenance
of
the
poore
publicane
,
who
for
shame
that
he
had
so
often
offended
his
good
God
,
durst
not
lift
vp
his
eyes
vnto
heauen
?
Where
are
the
riuers
of
teares
,
and
of
weeping
of
the
poore
sinnefull
woman
in
such
great
abundance
,
Luke
.
7.37.38
that
they
sufficed
to
wash
the
feete
of
Iesus
Christ
?
Where
are
the
eyes
turned
into
riuers
of
water
,
as
were
Ieremies
,
to
bewaile
,
and
to
mourne
for
the
sinnes
and
miseries
that
are
in
the
world
?
Iere
.
9.1
.
Where
is
this
griefe
and
bitternesse
of
heart
,
wherewith
the
Apostle
Saint
Peter
was
pricked
,
Luke
22.62
.
as
soone
as
euer
his
sin
came
in
his
sight
?
Where
is
this
compunction
,
&
wounding
of
the
heart
that
the
people
shewed
,
Act.
2.37.38
.
after
the
doctrine
and
speech
that
Saint
Peter
had
made
vnto
them
,
for
that
they
had
so
wickedly
consented
vnto
the
death
of
Iesus
Christ
,
to
satisfie
and
to
content
the
wicked
desire
of
the
vngodly
priests
?
Where
is
the
sadnesse
,
and
heauinesse
of
heart
,
wherwith
Dauid
was
pressed
,
when
with
sobs
and
sighes
,
deeply
he
cried
out
and
said
,
Psal
.
6.6
.
Psal
.
6.6
.
I
fainted
in
my
mourning
:
I
cause
my
bed
euery
night
to
swimme
,
and
water
my
couch
with
my
teares
.
And
else
where
,
Psal
.
51.3
.
Psal
.
51.3
.
For
I
know
mine
iniquities
,
and
my
sinne
is
euer
before
me
.
Where
is
the
sackcloth
,
Ionah
.
3.7.8
.
&
ashes
wherewith
the
Niniuites
declared
that
their
repentance
was
sound
,
and
true
:
&
with
which
,
without
doubt
they
shall
,
at
the
day
of
iudgement
condemne
these
maskes
of
scourgers
,
&
penetentiaries
that
we
see
to
be
in
Italie
,
and
Auignon
?
Where
is
the
man
,
nowadayes
,
that
for
sorrow
,
and
griefe
that
he
hath
offended
God
,
doth
rent
,
teare
,
●say
.
22.12
.
and
disfigure
himselfe
,
as
the
prophet
in
his
time
willed
those
,
whom
he
exhorted
vnto
repentance
,
to
turne
from
the
wrath
of
God
,
when
they
were
threatned
:
or
to
appease
and
to
mittigate
it
by
conuersion
,
when
they
were
forewarned
?
Where
shall
a
man
find
one
,
that
hath
his
soule
and
heart
pierced
with
agonies
,
and
griefe
,
with
an
humble
,
lowly
,
and
a
broken
spirit
,
as
the
Prophet
Ioel
demaundeth
,
Ioel
.
2.12.13
with
a
distressed
&
a
mournful
conscience
,
with
sound
hatred
,
and
sincere
displeasure
,
free
from
all
dissimulation
and
hypocrisie
,
and
doth
present
himselfe
,
before
the
maiestie
of
God
,
with
a
true
confession
of
his
faults
,
and
in
all
humilitie
to
desire
and
to
craue
his
mercie
,
for
the
forgiuenesse
of
them
.
By
this
may
a
man
perceiue
,
what
is
the
hardnesse
and
the
stubbornnes
of
our
hearts
,
what
is
the
slender
feeling
that
we
haue
for
our
sinnes
,
What
maketh
vs
to
see
the
weakenesse
of
our
faith
.
the
little
feare
that
we
haue
to
offend
God
,
the
weake
loue
and
reuerence
that
we
bear
vnto
him
,
and
the
poore
and
small
obedience
that
we
performe
vnto
him
.
And
being
such
,
what
faith
?
what
faith
(
O
good
God
)
can
we
haue
in
thee
?
Faith
(
as
Saint
Peter
saith
)
purifieth
the
hearts
.
Acts
10.
What
faith
then
can
they
pretend
,
which
as
yet
haue
their
hearts
full
of
filth
and
of
corruption
?
their
hearts
being
indeed
fat
,
and
puffed
vp
with
ambition
,
with
pride
,
with
couetousnesse
,
with
pleasure
,
with
impaciencie
,
with
reuenge
,
with
hatred
,
with
enuie
,
and
with
other
such
like
fleshlie
and
inordinate
passions
and
affections
?
Faith
ought
to
regenerate
vs
,
and
to
make
vs
new
creatures
,
and
of
earthly
men
,
to
make
vs
heauenly
:
of
carnall
,
to
make
vs
spirituall
men
:
of
the
children
of
wrath
,
and
darknesse
,
to
make
vs
the
children
of
grace
,
and
of
light
:
to
be
briefe
,
of
deuils
it
maketh
vs
angels
.
Whosoeuer
as
yet
then
hath
his
heart
glewed
,
&
fastned
vnto
the
earth
,
and
hath
not
his
minde
set
on
those
things
that
are
on
high
,
Gal.
5.17
.
who
ioyneth
not
himselfe
vnto
the
spirite
,
thereby
to
fight
against
the
flesh
:
but
being
assaulted
,
or
set
vpon
by
his
owne
concupiscence
,
doth
presently
giue
place
thereunto
,
and
maketh
himself
a
bondslaue
,
or
a
prisoner
,
he
doth
therein
abuse
the
grace
of
God
:
and
whereas
he
should
maintaine
and
vphold
it
,
by
liuing
in
his
feare
,
and
in
obedience
vnto
his
holy
will
,
he
doth
ouerthrow
it
,
and
through
ouermuch
libertie
,
goeth
out
of
that
way
,
whereunto
he
had
before
giuen
himselfe
,
vnder
a
vaine
confidence
that
he
had
,
that
he
should
alwayes
find
it
prest
and
readie
,
to
excuse
and
to
couer
all
his
sinnes
,
and
so
he
deceiueth
himselfe
,
thinking
himselfe
to
be
faithfull
,
where
as
his
faith
is
no
better
than
that
of
the
deuils
,
and
shall
be
able
at
the
day
of
iudgement
to
benefite
or
to
comfort
him
no
more
than
theirs
shall
them
.
Furthermore
faith
,
doth
it
not
deliuer
vs
from
the
comdemnation
and
iudgement
of
God
:
as
our
sauiour
Christ
saith
:
Iohn
.
3.8
.
&
5.24
.
he
that
beleeueth
shall
not
come
into
iudgement
:
and
Saint
Paul
sayth
,
there
is
no
condemnation
to
them
,
Rom.
8.1.34
.
who
by
faith
are
incorporated
into
the
bodie
of
Iesus
Christ
?
Now
those
which
liue
according
to
the
flesh
,
and
which
without
any
feare
do
commit
those
things
which
God
hath
forbidden
:
and
contrariwise
,
do
omit
those
things
that
God
hath
commanded
,
how
can
they
auoid
the
sentence
of
death
,
&
of
the
curse
which
is
prouounced
in
the
law
,
against
all
those
which
do
trangresse
the
same
,
for
as
much
as
they
sinne
wittingly
,
willingly
,
and
of
set
purpose
?
If
their
conscience
condemne
them
,
God
,
1.
Iohn
.
3.20
.
Psal
.
44.21
.
Rom.
3.5
.
who
is
greater
then
their
conscience
,
which
vnto
the
bottome
searcheth
,
&
soundeth
their
harts
,
how
can
he
forgiue
them
?
Moreouer
,
true
faith
doth
so
cloth
vs
with
the
righteousnes
of
the
spirit
of
Iesus
Christ
,
that
it
doth
in
such
sort
embrace
&
follow
the
spirit
,
that
the
one
:
namely
fayth
:
is
neuer
found
without
the
other
.
Forasmuch
then
as
the
spirite
of
God
cannot
remaine
in
vs
,
vnles
it
produce
his
worke
:
that
is
,
vnlesse
it
do
illuminate
,
Gal.
5.24
.
Ephes
.
4.23.24
.
&c.
sanctifie
,
quicken
,
guide
and
gouerne
vs
in
our
counsels
,
thoughts
,
affections
,
wordes
and
actions
:
what
faith
can
we
imagine
that
we
haue
,
if
we
shew
it
not
by
a
holy
and
godly
conuersation
,
mortifying
&
crucifying
our
flesh
with
the
lusts
thereof
,
killing
the
old
man
with
all
his
wicked
affections
,
flying
from
,
and
detesting
all
kind
of
vices
,
and
on
the
other
side
applying
our selues
vnto
euerie
good
vertue
:
abstaining
not
onely
from
euill
,
but
from
euerie
thing
that
hath
any
shew
,
1.
Thes
.
5.22
.
or
appearance
thereof
:
and
to
conclude
,
continuing
this
exercise
without
interruption
vnto
the
end
of
our
life
.
Mat
.
10.17
.
For
if
any
one
(
as
sayth
the
Prophet
)
that
hath
for
some
certaine
space
end
euoured
to
liue
well
,
and
afterward
shal
decline
,
and
go
aside
out
of
the
right
way
before
he
come
vnto
the
ende
,
God
will
not
any
whit
remember
his
former
righteousnesses
,
nor
allow
vnto
him
any
one
of
them
when
he
shall
come
to
reckoning
.
For
he
doth
not
promise
saluation
and
life
vnto
them
that
shall
begin
well
:
but
vnto
them
onely
,
that
shall
with
an
inuincible
delight
and
courage
perseuere
,
and
continue
vnto
the
ende
.
Neither
giueth
he
the
prise
&
crowne
of
immortalitie
vnto
any
,
but
vnto
those
that
shall
runne
to
the
ende
of
the
race
,
1.
Cor
.
9.24
.
and
gaole
,
and
which
shall
fight
and
striue
vnto
the
very
end
,
and
last
gaspe
of
their
life
.
For
what
shall
it
profite
a
marchant
,
sayling
vpon
the
seas
to
the
Indies
,
or
to
any
other
place
,
to
load
his
shippe
with
precious
and
costly
marchandice
,
if
after
hauing
escaped
many
perils
&
dangers
,
&
hauing
sailed
prosperously
for
some
good
space
(
as
for
some
14.
or
15.
months
)
he
shal
at
the
last
come
to
break
his
ship
,
and
shall
make
ship-wracke
,
euen
at
the
verie
brim
and
brinke
of
the
port
,
or
hauen
,
where
he
is
readie
to
land
and
arriue
.
All
they
that
went
out
of
Egypt
vnder
the
conduct
of
Moses
,
entred
not
into
the
land
of
Canaan
:
for
the
greater
part
of
them
died
by
the
way
,
&
were
shut
out
of
that
rest
,
that
God
had
promised
vnto
their
fathers
,
for
their
vnbeliefe
sake
,
and
for
other
their
vices
,
that
the
Apostle
reckoneth
vp
in
the
first
epistle
to
the
Cor
.
1.
Cor
.
10.5.7
.
So
that
we
are
not
to
hope
at
any
time
to
inioy
that
eternal
&
blessed
life
,
the
God
hath
promised
and
reserued
for
his
elect
,
vnlesse
that
we
do
vnto
the
end
perseuere
and
continue
in
the
faith
of
his
worde
,
and
in
obedience
vnto
his
blessed
and
holy
will
,
which
thing
indeed
is
giuen
to
very
few
.
Furthermore
,
true
faith
is
alwayes
accompanied
with
an
heat
and
feruencie
of
the
spirite
,
which
leadeth
it
publikely
to
professe
the
name
of
God
,
to
sing
forth
his
praises
,
and
euerie
where
to
publish
and
to
preach
his
wonders
,
Rom.
10.10
.
as
also
to
make
publike
profession
of
Iesus
Christ
,
and
of
his
gospel
:
yea
,
and
without
feare
,
shame
,
or
hypocrisie
,
constantly
to
maintaine
and
defend
the
truth
,
against
all
those
that
do
any
manner
of
way
contrarie
,
or
resist
it
.
But
if
that
we
would
truely
and
without
flatterie
examine
our selues
,
for
all
our
actions
,
we
shall
know
and
confesse
,
that
in
the
greater
part
of
vs
there
hath
bene
a
maruellous
slacknes
,
to
do
our
dutie
this
way
forth
,
and
that
we
haue
bene
wonderfull
cold
and
fearefull
,
when
the
question
hath
bene
of
opposing
our selues
against
the
wicked
,
in
that
that
we
haue
seene
&
heard
the
name
of
God
,
Iesus
Christ
,
religion
,
the
gospel
,
and
the
truth
to
haue
bene
blasphemed
:
we
holding
our
peaces
and
suffering
that
in
our
presence
,
the
honour
of
God
should
be
not
onely
iniured
and
wronged
,
but
euen
trampled
and
troden
vnder
foot
,
without
opening
our
mouthes
to
speak
one
word
in
the
defence
thereof
.
Alas
,
what
zeale
haue
we
also
shewed
,
for
the
redressing
of
the
tabernacle
of
Iacob
,
which
was
vtterly
abased
?
What
pittie
and
compassion
haue
we
had
,
that
in
seeing
the
ruines
and
horrible
desolations
of
long
time
,
readie
to
come
vnto
the
poore
citie
of
Sion
?
Is
there
yet
a
man
that
can
say
,
that
he
hath
imploied
himselfe
,
or
his
meanes
,
as
he
ought
to
haue
done
,
for
the
reedifying
of
the
temple
of
God
,
and
for
the
healing
againe
of
those
breaches
,
that
the
enimie
on
euery
side
would
haue
made
against
the
Church
?
How
many
are
there
amongst
vs
,
whom
a
man
may
iustly
reproue
,
for
that
that
they
haue
bene
more
carefull
and
curious
to
rebuild
and
to
pollish
their
owne
houses
,
then
the
house
of
God
?
For
indeed
there
are
verie
few
that
haue
the
pure
&
sincere
seruice
of
God
,
Agge
.
1.2.4
in
such
high
recommendations
as
they
should
,
as
for
to
establish
&
to
restore
it
when
it
is
corrupted
and
prophaned
,
or
else
to
maintaine
and
vphold
it
when
it
is
in
good
estate
.
And
yet
notwithstanding
that
,
we
are
so
cold
and
negligent
,
to
further
that
the
order
and
state
of
the
church
,
might
be
brought
vnto
her
former
beautie
and
dignitie
,
and
that
God
might
be
preached
,
knowne
,
and
worshipped
in
spirite
and
in
truth
,
as
he
requireth
in
his
word
,
that
there
is
not
a
man
amongst
vs
,
but
takes
himselfe
to
be
a
Christian
,
yea
and
that
of
the
better
sort
too
,
although
that
he
seeke
not
the
kingdome
of
God
,
nor
the
righteousnes
thereof
,
vntill
he
hath
had
other
things
:
yea
,
and
then
onely
seeketh
the
kingdome
of
God
,
when
he
hath
thoroughly
&
wholly
dispatched
,
euen
his
least
and
smallest
affaires
.
As
,
to
be
short
,
the
most
certaine
iudgment
that
one
can
haue
,
for
the
goodnes
of
a
tree
,
is
to
see
whether
it
bring
forth
good
fruite
,
yea
,
or
no
.
We
also
may
iudge
of
faith
,
whether
it
be
good
or
no
,
Rom.
5
1.
The
triall
of
true
faith
,
by
which
euerie
one
of
vs
is
conuinced
,
by
the
marks
that
are
found
in
true
faith
.
if
it
giue
rest
vnto
our
consciences
,
so
that
we
feele
no
fear
nor
distrust
,
nor
scruple
,
nor
agonie
,
nor
doubt
,
nor
griefe
,
nor
torment
,
which
may
trouble
or
disquiet
vs
before
God
:
but
that
we
are
thorowly
assured
and
resolued
,
to
be
pardoned
and
absolued
from
his
iudgement
,
and
to
be
iustified
from
all
crimes
and
accusations
,
that
the
diuell
can
obiect
or
lay
against
vs
,
by
meanes
of
that
ransome
that
Iesus
Christ
hath
payed
for
vs
,
Matth
.
20.28
.
1.
Tim
.
1.15
.
Rom.
10.11.22
by
his
death
and
bloodshedding
,
and
by
that
his
paiment
,
hath
thorowly
contented
and
satisfied
the
iustice
of
God
.
And
further
,
when
it
stirreth
vs
vp
continually
to
pray
vnto
God
,
whether
it
be
in
prosperitie
to
blesse
and
to
thanke
him
,
or
in
aduersitie
to
prostrate
our selues
before
him
,
and
humblie
to
entreate
him
,
that
he
would
deliuer
vs
,
or
else
if
it
please
him
to
deale
otherwise
,
at
the
least
on
the
one
side
to
mittigate
our
griefe
,
and
on
the
otherside
to
strengthen
vs
so
,
that
we
conforming
our selues
wholly
vnto
his
will
,
we
may
carrie
it
,
during
the
time
it
shal
please
God
to
lay
it
vpon
vs
:
so
that
finally
it
may
enkindle
and
inflame
in
vs
a
loue
to
God
,
and
to
our
neighbours
,
in
such
sort
,
that
we
should
as
it
were
burne
with
an
earnest
desire
to
serue
,
and
to
honour
God
,
to
moue
and
to
stirre
vp
euerie
one
to
acknowledge
,
and
to
glorifie
him
,
and
that
we
haue
no
greater
sorrow
nor
griefe
,
then
to
see
him
dishonored
and
blasphemed
:
and
as
concerning
our
neighbours
,
that
we
loue
them
as
our
owne
flesh
,
and
as
members
of
the
selfe
same
bodie
with
vs
,
as
brethren
and
children
of
the
same
father
,
that
we
&
they
haue
in
the
heauens
,
and
that
we
manifest
the
loue
that
we
beare
vnto
them
,
by
all
effectes
and
meanes
that
possiblie
we
can
:
no
lesse
desiring
their
good
,
their
ease
,
their
honor
,
their
rest
,
their
aduancement
and
preferment
then
our
owne
:
and
in
their
necessities
to
aid
them
with
money
,
with
counsel
,
with
fauour
,
with
labour
,
with
friends
,
with
commendations
,
and
without
any
exception
,
to
further
them
with
anie
thing
that
is
in
our
power
.
Now
,
who
is
he
amongst
vs
,
yea
amongst
those
that
haue
most
profited
,
and
proceeded
in
the
knowledge
and
feare
of
God
,
that
dare
say
of
himselfe
,
that
he
hath
had
such
a
faith
,
as
which
should
haue
bene
sufficient
to
fight
,
and
to
bicker
against
the
diuell
,
Matth
.
16.18
and
against
all
the
gates
of
hell
,
&
to
make
vs
strong
and
inuincible
against
all
trials
and
temptations
,
wherewith
we
might
be
assaulted
and
assailed
,
yea
and
to
bring
and
to
plucke
vp
all
our
thoughts
&
affections
from
the
earth
,
and
to
exalt
,
and
to
lift
them
vp
aboue
all
height
,
euen
aboue
the
heauens
,
by
a
true
and
liuely
hope
of
immortalitie
and
blessednes
,
which
God
hath
promised
&
prepared
for
vs
?
Which
hope
should
make
vs
vtterly
at
once
to
forget
,
and
to
forsake
the
world
,
with
all
her
glorie
,
pompe
,
pleasure
,
riches
,
and
glittering
shew
,
&
to
esteeme
all
these
brittle
and
corruptible
things
,
euen
as
drosse
and
doung
,
for
the
tast
and
trust
that
it
giueth
vs
,
concerning
the
sweetnesse
of
the
ioyes
of
heauen
,
and
whereby
it
doth
sodainly
extinguish
and
deface
the
sence
and
feeling
of
all
other
pleasures
,
as
it
befell
vnto
the
three
disciples
,
in
whose
presence
our
sauiour
Christ
was
transfigured
in
the
mountaine
:
Matth
.
17.2
.
for
hardly
would
they
haue
had
any
small
tast
of
blessednes
,
had
they
not
of
a
sodaine
lost
the
remembrance
of
all
worldly
things
,
desiring
nothing
but
onely
the
abode
&
continuance
of
that
estate
and
felicitie
,
in
which
they
found
themselues
.
For
a●●uch
then
as
faith
,
hope
,
and
charitie
,
which
are
principall
vertues
and
graces
,
which
ought
to
shine
in
the
life
,
and
in
all
the
works
of
a
Christian
man
,
are
imperfect
and
weake
in
vs
,
yea
and
in
the
most
perfect
in
the
world
:
there
are
therefore
so
manie
doubts
,
distrusts
,
vaine
feares
,
cares
,
griefes
,
perplexities
,
presumptions
,
hatreds
,
enuies
,
choler
,
and
other
such
like
passions
&
desires
,
which
as
spots
and
blemishes
do
blemish
and
deface
the
hew
,
Wherof
sicke
men
are
to
be
aduertised
.
and
beautie
of
the
vertues
and
graces
that
are
in
vs.
It
is
necessarie
then
,
when
the
question
is
of
presenting
our selues
before
the
face
and
maiestie
of
our
God
,
that
we
and
the
sicke
parties
,
whom
we
would
comfort
and
admonish
,
should
beginne
with
an
humble
acknowledgment
,
First
,
freely
to
confesse
their
sinnes
before
God
.
and
confession
of
our
sinnes
.
Acknowledging
in
the
first
place
,
the
ingratitude
and
carelesnesse
that
hath
beene
in
vs
,
to
heare
,
to
reade
,
and
to
meditate
in
the
word
of
God
,
and
to
put
it
in
practise
,
to
profite
by
the
gifts
and
speciall
graces
that
he
hath
giuen
vnto
vs
to
consider
,
&
alwayes
to
haue
before
our
eyes
,
the
scope
&
end
of
our
vocation
,
that
we
may
addres
&
refer
the
whole
state
of
our
life
according
thereunto
,
to
walk
in
his
fear
,
not
to
defile
his
image
,
which
in
our
regeneration
was
restored
and
renewed
,
that
we
should
keep
vnto
him
faith
&
loyaltie
,
which
we
promised
vnto
him
,
in
the
couenant
that
we
made
with
him
,
to
liue
,
&
to
die
to
his
glory
,
to
offer
vp
vnto
him
our
bodies
,
Rom.
12.2
.
as
a
liuing
sacrifice
,
holy
&
acceptable
,
&
not
to
conforme
our selues
like
vnto
this
world
,
to
liue
and
to
walke
in
the
spirite
,
not
to
fulfill
the
lusts
of
the
flesh
,
to
walk
as
children
of
the
light
,
to
stand
fast
in
that
libertie
,
wherewith
Christ
hath
made
vs
free
,
to
be
carefull
not
to
be
brought
againe
vnder
the
yoke
of
bondage
&
sin
,
to
fight
valiantly
against
the
lusts
of
our
flesh
,
to
resist
the
diuel
,
to
hinder
that
sin
haue
not
any
dominion
or
rule
ouer
vs
,
so
well
&
orderly
to
rule
our
whole
life
&
all
our
carriage
,
that
we
may
be
exempt
&
free
not
only
from
euill
,
but
from
all
suspition
of
euill
,
to
looke
so
diligently
,
that
our
liberty
be
no
occasion
to
the
flesh
,
&
that
we
commit
not
any
thing
that
may
be
offensiue
vnto
our
neighbors
,
or
which
may
in
any
sort
moue
our
aduersaries
to
blaspheme
the
name
of
God
,
&
of
Iesus
Christ
,
&
to
defame
the
religion
which
we
professe
,
not
to
seek
any
thing
,
but
only
those
things
which
are
aboue
,
&
to
haue
our
whole
mind
,
our
vnderstanding
,
our
thoughts
,
&
our
affections
on
heauenly
things
,
&
to
haue
all
our
conuersation
on
high
,
alwayes
to
haue
our
lamps
burning
,
Matth
.
25.4
.
&
our
loynes
trussed
or
gyrt
,
to
looke
for
the
comming
of
the
Lord
,
&
to
be
ready
to
follow
him
,
and
by
his
grace
to
do
all
that
it
shall
please
him
to
command
vs
,
and
continually
to
pray
&
to
praise
God
,
Psal
.
38.15
.
to
depend
vpon
his
prouidence
,
and
to
cast
our selues
&
our
affairs
wholly
vpon
him
to
resigne
vp
vnto
him
wholly
our
will
:
and
to
conclude
,
to
loue
him
with
all
our
heart
,
with
all
our
soule
,
&
with
all
our
mind
,
and
our
neighbours
as
our selues
.
After
,
hauing
set
before
the
sick
party
these
faults
,
that
he
hath
committed
for
to
astonish
him
,
&
so
the
better
to
prepare
him
,
to
receiue
the
grace
&
fauour
of
God
:
it
is
then
further
requisite
to
set
before
his
eies
,
that
that
he
hath
iustly
merited
,
and
deserued
for
the
faults
that
he
hath
committed
:
to
wit
,
To
set
before
his
eies
the
iudgements
of
God
,
and
to
make
him
effectually
to
feele
them
.
to
be
wholly
swallowed
vp
of
the
anger
of
God
,
whereof
he
hath
procured
vnto
himselfe
a
great
waight
,
by
continuing
in
his
sinnes
,
and
by
so
long
abusing
his
gentlenesse
and
long
suffering
.
Further
,
to
be
ouerwhelmed
with
the
iudgement
of
God
,
which
is
(
as
the
Apostle
saith
)
prepared
for
all
those
that
disobey
God
,
Rom.
2.8
.
and
especially
for
those
seruants
,
that
knowing
his
will
,
and
being
wel
instructed
in
al
that
that
concerneth
their
duety
,
make
no
reckoning
to
accomplish
or
to
discharge
it
.
Moreouer
,
that
al
the
curses
contained
in
the
law
,
&
that
are
ordained
against
the
breakers
therof
,
are
readie
to
fal
vpon
his
head
:
because
that
he
hath
polluted
himselfe
,
not
onely
once
and
away
by
ignorance
or
frailtie
,
but
by
violating
the
holy
ordinances
of
God
,
wittingly
,
willingly
,
and
that
almost
as
oft
as
he
hath
bene
thereunto
inuited
and
solicited
by
the
diuel
,
or
by
his
own
concupiscence
:
and
further
to
be
excluded
&
banished
from
the
kingdom
of
heauen
,
Rom.
5.12
.
1.
Cor
.
15.50
.
because
that
flesh
(
according
vnto
which
he
hath
liued
)
cannot
inherite
or
possesse
the
kingdome
of
God
.
For
if
our
first
parents
were
shamefully
driuen
out
of
Paradise
,
where
they
were
placed
after
their
creation
,
by
means
of
their
disobedience
,
what
can
man
now
merite
by
so
many
rebellions
&
transgressions
,
which
he
dayly
draweth
and
drinketh
in
euen
as
water
?
And
further
,
to
be
condemned
vnto
eternal
death
,
&
for
euer
to
haue
his
portion
with
the
diuel
&
reprobates
,
in
the
fire
of
hell
:
forasmuch
as
that
is
the
reward
&
wages
of
sin
.
And
for
conclusion
,
that
he
hath
deserued
to
be
buried
in
hel
,
&
in
the
flame
to
suffer
those
torments
that
the
rich
man
did
,
Luk
.
16.23
.
for
disdaining
the
poore
in
their
affliction
,
&
for
not
making
any
account
to
aid
thē
at
their
need
,
and
for
not
vsing
the
like
curtesie
,
and
charity
towards
thē
,
that
they
themselues
would
haue
desired
in
their
necessitie
.
When
that
a
man
shal
so
haue
humbled
the
partie
that
is
sicke
,
And
afterward
to
cure
him
with
the
sweete
promises
of
the
gospell
.
&
out
of
the
law
as
out
of
a
glasse
,
shal
represent
and
set
before
him
his
iudgement
&
condemnation
,
&
when
one
shal
see
him
wounded
,
&
pricked
with
griefe
at
his
hart
,
it
is
then
requisite
to
apply
vnto
the
wound
,
soft
&
gentle
medicines
,
&
to
do
as
do
the
masons
,
who
when
they
hew
or
cut
out
a
stone
,
doe
at
the
first
strike
with
their
hammer
great
and
mightie
blowes
,
vntill
they
haue
cleft
it
out
in
sclates
,
but
afterward
they
do
so
plaine
&
polish
it
with
their
plaining
instrument
,
or
fourmer
,
as
they
cal
it
:
that
the
blowes
that
before
they
strook
,
shal
no
whit
appeare
:
so
ought
it
to
be
,
that
after
a
man
hath
delt
with
the
sick
partie
roughly
&
roundly
,
&
hath
by
the
sharp
threatnings
of
the
law
,
humbled
,
and
brought
him
down
,
euen
vnto
the
gates
of
hel
,
a
man
must
thē
retire
&
returne
,
setting
before
him
the
sweet
&
louing
promises
of
the
gospel
,
to
the
end
that
by
the
soupled
softnes
of
this
oile
,
the
piercing
sharpnes
of
the
law
might
be
asswaged
&
delayed
:
and
that
the
ioy
of
this
good
tidings
of
the
grace
of
god
,
might
make
him
quite
and
cleane
to
passe
by
,
&
to
forget
the
sadnes
&
the
sorrowfull
despaire
that
the
law
had
brought
him
vnto
.
It
is
conuenient
therfore
,
in
the
first
place
to
shew
&
to
confirme
this
,
Col.
2.14
.
that
the
obligation
&
handwriting
that
was
against
vs
,
which
consisted
in
ordinances
,
hath
bin
defaced
,
abolished
,
&
fastned
vnto
the
crosse
of
Christ
.
And
further
,
that
Iesus
Christ
hath
redeemed
and
ransomed
vs
from
the
curse
of
the
law
,
when
he
was
made
a
curse
for
vs
,
as
it
is
written
,
Gal.
3.13
.
Cursed
is
euerie
one
that
hangeth
on
tree
,
to
the
end
that
the
blessing
of
Abraham
might
come
vpon
the
Gentiles
,
by
Iesus
Christ
:
that
we
might
receiue
the
promise
of
the
spirite
by
faith
:
Rom.
10.4
.
that
Christ
is
the
end
of
the
Law
for
righteousnesse
,
vnto
all
that
beleeue
:
and
finallie
,
Rom.
1.4
.
that
by
the
perfect
obedience
that
he
hath
rendered
vnto
God
,
obseruing
all
the
commandements
without
any
defect
,
or
omitting
the
smallest
point
,
euen
to
the
vndergoing
of
the
cursed
death
of
the
crosse
for
vs
,
because
that
such
was
the
will
of
his
father
,
he
hath
procured
for
vs
a
generall
pardon
and
forgiuenesse
of
al
our
debts
and
bonds
,
which
he
hath
paide
,
1.
Pet
.
1.19
.
not
in
gold
nor
siluer
,
nor
precious
stones
,
but
by
his
owne
blood
,
which
is
an
inualuable
,
and
incomparable
price
and
ransom
.
And
ouer
and
besides
that
,
hath
gotten
for
vs
righteousnes
,
which
being
giuen
vnto
vs
by
the
faith
,
and
assurance
that
we
haue
in
our selues
:
as
well
by
his
word
&
sacraments
,
as
by
his
spirit
,
bearing
record
in
our
hearts
,
we
ought
to
put
away
all
feare
,
and
fearfull
apprehensions
,
that
we
may
haue
for
our
sins
,
either
of
death
,
of
the
deuill
,
of
the
rigor
&
curse
of
the
law
,
or
finally
of
the
ire
and
iudgement
of
God
.
For
,
for
to
begin
with
our
sinnes
,
being
clothed
with
the
righteousnes
of
Iesus
Christ
,
Rom.
14.8.9
.
we
may
assure
our selues
,
that
they
are
not
onely
couered
and
hid
,
so
that
they
shall
neuer
appeare
,
nor
be
discouered
before
the
eyes
,
Esay
43.25
.
and
face
of
our
God
:
but
that
they
are
wholly
rased
and
wiped
out
as
with
a
sponge
,
and
dispersed
,
euen
as
a
cloud
by
the
winde
,
or
by
the
sunne
.
And
although
that
they
may
be
as
red
as
crimsen
,
Esay
.
1.18
.
or
as
scarlet
:
yet
they
shal
be
as
white
as
snow
(
as
saith
Esay
)
and
before
him
Dauid
,
Psalm
.
51.7
.
Psal
.
51.7
.
Purge
me
with
hyssope
and
I
shall
be
cleane
:
wash
me
and
I
shall
be
whiter
then
snow
.
Neither
skilleth
it
,
The
greatnesse
nor
multitude
of
our
sinnes
cannot
hinder
the
effect
of
the
mercie
of
God
.
how
many
they
be
in
number
,
so
that
they
be
not
sins
against
the
holy
ghost
,
nor
in
what
sort
,
nor
maner
they
haue
bene
committed
,
whether
of
ignorance
,
frailtie
,
or
of
set
purpose
:
for
sinne
cannot
so
abound
,
but
that
the
grace
of
God
,
which
is
purchased
for
vs
,
by
the
death
&
righteousnesse
of
Iesus
Christ
,
should
much
more
abound
.
And
although
that
the
sinne
hath
beene
committed
agaynst
the
maiestie
of
God
which
is
infinite
,
and
that
it
bee
for
this
cause
thought
infinite
:
yet
that
hindereth
not
,
but
that
the
blood
of
Christ
,
which
by
the
eternall
spirit
offered
vp
himselfe
vnto
God
,
without
any
spot
or
blemish
,
should
cleanse
our
consciences
from
dead
workes
,
to
serue
the
liuing
God
:
as
the
apostle
writeth
to
the
Hebrewes
.
For
the
diuinitie
being
inseparably
vnited
,
Heb
.
9.14
.
and
ioyned
with
the
humanitie
in
the
person
of
Iesus
Christ
,
is
the
cause
by
his
almightie
power
,
that
his
death
hath
an
infinite
power
to
redeeme
vs
,
his
righteousnesse
to
sanctifie
vs
,
and
his
life
to
quicken
and
to
blesse
vs
,
because
that
being
God
as
hee
is
,
he
is
more
strong
than
the
deuill
:
so
are
his
workes
more
strong
and
forcible
to
saue
vs
,
then
are
the
workes
of
his
enimie
,
that
is
the
deuil
,
to
destroy
or
to
ouerthrow
vs.
His
righteousnesse
hath
more
power
to
iustifie
vs
,
then
hath
sinne
(
whereof
the
deuill
is
the
authour
)
to
condemne
vs
:
and
his
integritie
to
wash
,
and
to
cleanse
vs
,
then
is
the
foule
spirit
by
his
stinch
and
filth
to
pollute
and
defile
vs.
And
his
light
is
more
powerfull
to
illuminate
,
and
to
enlighten
vs
,
then
the
darkenesse
of
the
Prince
of
this
worlde
,
is
to
dimme
,
or
to
darken
vs
:
and
his
truth
to
instruct
vs
,
then
are
the
errours
of
the
father
of
lies
to
seduce
vs.
To
be
briefe
,
his
life
hath
more
vertue
to
raise
vs
vp
,
and
to
quicken
vs
,
then
the
enuie
of
this
murtherer
,
and
mansleaer
is
to
kill
and
to
slea
vs.
Wherein
wee
see
,
that
the
sonne
of
God
(
as
Saint
Iohn
sayth
)
came
not
into
the
world
for
any
other
ende
,
1.
Iohn
3.10
.
but
to
destroie
the
workes
of
the
deuill
:
and
that
in
his
blood
all
our
enemies
,
that
is
to
say
,
all
our
sinnes
haue
beene
drowned
,
euen
as
Pharaoh
and
the
Egyptians
that
were
enemies
vnto
the
people
of
God
,
haue
beene
alreadie
discomfited
,
and
drowned
in
the
red
sea
.
This
is
he
that
is
the
stronger
man
:
Luke
.
11.22
.
as
Saint
Luke
sayth
,
which
setteth
vpon
another
strong
man
,
whom
he
bindeth
&
ouercommeth
,
Ephes
.
4.7
.
and
from
whom
he
taketh
all
his
armour
,
wherein
he
trusted
:
that
is
to
say
,
sinne
,
death
,
and
the
lawe
,
leading
with
him
captiuitie
captiue
when
he
went
vp
into
heauen
,
in
such
sort
,
that
the
deuill
being
thus
disfurnished
,
and
disarmed
,
hath
no
more
meanes
nor
power
to
hurt
vs
,
neyther
by
sinne
,
but
that
Iesus
Christ
hath
washed
vs
in
his
blood
,
nor
by
death
,
but
that
he
hath
swallowed
it
vp
in
dying
,
nor
by
the
law
,
but
that
he
hath
fully
satisfied
it
,
in
accomplishing
it
,
and
in
submitting
himselfe
vnto
that
curse
that
was
ordained
for
vs.
And
although
that
Sathan
be
continually
our
aduersarie
,
and
by
meanes
of
the
hatred
that
hee
beareth
vnto
vs
,
and
of
the
enuie
that
he
hath
to
hurt
vs
,
and
to
hinder
vs
from
attaining
vnto
felicitie
,
from
whence
he
was
put
by
meanes
of
his
pride
,
1.
Pet
.
5.8
.
go
as
a
roaring
lion
,
seeking
whome
of
vs
he
may
deuoure
:
yet
we
may
resist
him
,
being
steadfast
in
faith
,
and
remaining
rooted
in
the
perswasion
that
we
haue
in
the
forgiuenesse
of
our
sinnes
,
which
is
eternall
,
as
is
the
vertue
and
the
power
of
the
death
of
Iesus
Christ
,
by
which
this
life
was
obtained
for
vs
,
and
is
the
priuiledge
and
freedome
of
the
Church
,
vnto
which
all
the
faithfull
ought
to
haue
recourse
,
for
to
be
in
safetie
,
when
they
are
pursued
by
their
owne
consciences
,
or
by
any
other
sergeants
of
Gods
iustice
:
whereunto
also
Dauid
exhorteth
vs
:
Psal
.
130.7.8
.
Psal
.
130.7.8
.
Let
Israel
wait
on
the
Lord
:
for
with
the
Lord
is
mercie
,
and
with
him
is
great
redemption
,
and
he
shall
redeem
Israel
from
all
his
iniquities
.
And
elsewhere
.
Psal
.
51
17
Psal
.
51.17
.
The
sacrifices
of
God
are
a
contrite
spirite
:
a
contrite
and
a
broken
heart
,
O
God
,
thou
wilt
not
despise
.
And
Iesus
Christ
,
Examples
of
the
mercies
of
God
towards
great
sinners
.
Esay
.
53.4
.
which
is
the
souereigne
and
chiefe
medicine
of
our
soules
,
&
who
came
not
into
the
world
but
to
seeke
that
which
was
lost
,
and
to
heale
that
which
was
sore
,
and
(
as
the
Prophet
saith
)
to
beare
our
infirmities
and
diseases
,
can
he
haue
any
greater
pleasure
and
delight
,
then
to
see
vs
run
vnto
him
,
for
to
be
disburdened
and
discharged
from
our
sinnes
?
Did
he
euer
reiect
Publican
or
sinner
,
that
came
before
him
?
He
is
euen
as
the
Prophet
sayth
.
Psal
.
103.8
.
Psal
.
103.8
.
The
Lord
is
full
of
compassion
and
mercy
,
slow
to
anger
and
of
great
kindnes
.
We
may
easily
see
this
to
be
true
,
in
the
examples
of
the
Publicane
,
Luke
18.13
.
Luke
7.47
.
of
the
sinfull
woman
,
of
the
prodigall
childe
,
of
the
good
theife
,
Luke
15.20
.
Luke
23.43
.
2.
Sam
.
12.13
.
Matt
.
26.75
.
Mat
.
18.27
.
of
Dauid
,
of
Peter
,
of
Paul
,
and
of
the
seruaunt
that
was
indebted
vnto
his
maister
tenne
thousand
talents
,
which
were
forgiuen
him
as
soone
as
hee
acknowledged
and
confessed
the
debt
,
1
The
mercies
of
God
are
confirmed
by
arguments
,
taken
from
the
end
why
God
sent
his
sonne
into
the
world
.
and
desired
his
maister
to
haue
pitie
vpon
him
.
Alas
,
to
what
end
hath
the
father
sent
his
sonne
into
the
worlde
?
Why
hath
hee
annoynted
him
with
the
holie
Ghost
?
Is
it
not
to
preach
vnto
the
captiues
,
that
he
is
come
from
heauen
to
pay
their
ransome
,
and
to
bring
them
from
captiuitie
,
and
to
the
prisoners
,
that
hee
is
come
to
open
vnto
them
the
prisons
,
and
to
them
that
are
in
debt
,
that
hee
is
come
to
discharge
them
,
and
to
the
sicke
,
that
hee
is
come
to
heale
them
?
And
the
Apostles
,
which
hee
sent
through
out
the
whole
worlde
,
2
From
the
preaching
of
the
Gospell
.
as
hee
was
sent
of
his
father
,
to
what
ende
had
they
their
commission
and
commaundement
?
Was
it
not
to
preach
the
Gospell
:
that
is
,
forgiuenesse
of
sinnes
vnto
euerie
creature
in
the
name
of
Iesus
Christ
?
Vnlesse
then
that
we
should
thinke
that
their
labour
was
in
vaine
,
and
the
paines
likewise
of
the
true
and
faythfull
ministers
that
succeeded
them
,
wee
may
vndoubtedly
assure
our selues
of
the
forgiuenesse
of
our
sinnes
:
Nay
,
which
is
more
,
3
From
the
annihilating
of
our
Lord
Iesus
Christ
.
1.
Cor
.
15.14
.
Mat
.
1.23
.
if
in
beleeuing
in
him
,
our
sinnes
should
not
bee
forgiuen
vs
,
then
this
woulde
followe
,
that
the
birth
,
death
,
resurrection
,
ascension
,
intercession
,
nay
,
the
whole
ministerie
of
Iesus
Christ
,
shoulde
bee
made
of
no
force
,
and
shoulde
bee
vtterly
fruitlesse
and
vnprofitable
,
and
that
our
fayth
should
be
in
vaine
.
Moreouer
,
how
can
wee
beleeue
,
4
From
his
office
.
that
he
is
our
Iesus
and
our
Immanuell
,
vnlesse
he
saue
vs
from
our
sinnes
,
and
by
this
meanes
mittigate
the
enimitie
that
is
betwixt
vs
and
him
,
that
letteth
and
hindereth
him
,
that
he
cannot
associate
,
Esay
.
59.3
.
&
ioine
himself
with
vs
?
Furthermore
,
what
assurance
should
we
haue
that
the
new
couenant
that
he
hath
made
with
vs
,
Heb
.
8.10.11.12
.
Iere
.
3.7
.
should
be
confirmed
and
ratified
by
his
death
and
bloodshedding
,
if
he
haue
not
quite
forgotten
all
our
iniquities
,
and
hath
not
written
his
lawes
in
our
hearts
by
his
spirite
,
forasmuch
as
these
are
the
promises
,
and
conditions
,
by
which
the
couenant
was
drawen
and
made
?
What
fruite
and
profite
should
come
vnto
vs
by
the
vertue
of
his
priesthood
,
and
of
the
sacrifice
that
he
offered
vnto
his
father
,
for
our
redemption
,
if
we
as
yet
remaine
in
our
sinnes
?
And
how
can
he
be
sayd
to
be
the
attonement
for
our
sinnes
,
1.
Iohn
2.2
.
and
not
for
our
sinnes
onely
,
but
also
for
the
sinnes
of
the
whole
world
?
How
can
we
assure
our selues
,
that
he
is
our
mediator
and
aduocate
,
and
vnder
this
assurance
go
vnto
the
throne
of
grace
,
Heb
.
4.16
.
to
the
ende
that
me
may
obtaine
mercie
,
and
find
grace
to
be
holpen
in
time
of
need
?
We
are
not
therefore
to
doubt
of
the
forgiuenesse
of
our
sinnes
:
and
as
Dauid
sayth
,
Psal
.
103.12
.
Psal
.
103.12
.
As
farre
as
the
East
is
from
the
West
:
so
far
hath
he
remooued
our
sinnes
from
vs.
And
how
can
wee
doubt
hereof
,
seeing
wee
carie
this
grace
printed
,
and
sealed
,
not
onely
in
our
harts
and
consciences
,
The
comfort
that
we
may
haue
by
the
sacraments
.
but
also
in
our
bodies
,
by
two
great
seales
of
the
Chauncerie
:
as
it
were
,
of
the
kingdome
of
heauen
:
to
witte
,
Baptisme
,
and
the
Lordes
supper
?
That
the
sicke
partie
do
assure
himselfe
,
that
beleeuing
the
forgiuenesse
of
sinnes
,
he
shall
by
and
by
obtaine
it
,
for
it
commeth
vnto
vs
according
to
our
fayth
.
And
Saint
Ambrose
sayth
,
that
,
all
that
we
beleeue
,
we
obtaine
.
For
wee
can
not
beleeue
that
that
which
God
hath
sayd
and
promised
vnto
vs
,
who
is
faythfull
,
Rom.
3.3
.
An
answere
to
this
obiection
viz.
that
the
graces
of
God
may
seeme
not
to
be
of
such
great
force
:
because
they
are
not
alike
auailable
vnto
all
.
and
thorowly
true
in
his
promises
,
should
bee
by
the
infidelitie
and
infirmitie
of
men
abolished
,
so
that
it
should
not
bee
true
.
And
howsoeuer
that
the
wicked
in
reiecting
and
contemning
the
worde
and
promises
of
God
,
doe
by
their
contempt
and
obstinacie
hinder
that
the
worde
cannot
bring
forth
it
effect
in
them
,
in
shewing
the
power
that
it
should
haue
to
saue
them
,
if
they
did
beleeue
it
:
yet
this
can
not
bee
preiudiciall
to
the
faythfull
which
receyue
and
obey
it
,
neither
to
hinder
them
from
beleeuing
,
and
receyuing
it
in
their
hearts
,
nor
from
quickening
them
thereby
:
no
more
then
can
a
man
that
hideth
his
eyes
from
the
light
,
and
shunneth
it
,
hinder
that
another
man
opening
his
eyes
should
not
enioy
the
light
and
be
inlightened
.
For
the
light
and
colours
are
obiectes
of
the
eye
:
which
being
opened
,
and
well
,
doth
presently
conceiue
them
:
so
the
promise
of
God
is
the
obiect
of
faith
,
which
maketh
that
man
doth
presently
receyue
it
when
it
is
shewed
vnto
him
,
and
as
soone
as
he
heareth
it
published
,
because
that
by
the
spirite
of
God
his
heart
is
prepared
before
:
for
otherwise
,
if
it
should
remaine
in
it
stonie
nature
the
spirituall
seede
could
neither
take
roote
nor
fructifie
,
no
more
then
materiall
seede
cast
vpon
stones
,
or
vpon
ground
vntilled
.
The
sicke
partie
then
,
The
application
that
a
christian
may
make
vnto
him self
of
the
promises
of
God
is
most
certain
.
being
thus
resolued
for
the
forgiuenesse
of
all
his
sinnes
,
neede
not
anie
whitte
to
doubt
but
that
hee
is
in
the
fauour
of
God
,
and
that
from
henceforth
he
may
infalliblie
,
and
vndoubtedly
hope
for
eternall
life
,
1
Because
that
that
which
might
hinder
our
saluation
,
is
taken
away
.
and
for
all
the
happie
felicitie
that
God
hath
promised
vnto
his
children
.
For
there
is
nothing
that
can
stop
or
hinder
vs
from
felicitie
but
onely
sinne
,
which
not
being
imputed
vnto
vs
:
but
being
couered
,
and
vtterlie
blotted
out
,
what
is
there
that
can
further
hurt
vs
,
or
driue
God
from
vs
?
Ephes
.
2.12
.
Psal
36.9
.
If
that
by
fayth
(
as
it
is
sayde
)
we
are
inseparablie
vnited
and
knit
vnto
him
,
who
is
the
fountaine
of
life
,
and
the
store
of
all
riches
,
what
then
can
we
wish
,
2
We
are
ioyned
with
God
,
whose
loue
is
euerlasting
.
Rom.
8.1
.
that
we
shall
not
readily
&
speedily
finde
in
him
?
What
wo
,
or
miserie
can
wee
finde
,
being
in
his
grace
?
Then
are
wee
assured
,
that
the
good
will
that
he
hath
borne
vnto
vs
,
he
will
for
euer
continue
,
and
that
there
is
no
creature
in
the
worlde
,
that
can
turne
it
from
vs
(
as
Saint
Paul
writeth
to
the
Romans
)
I
am
perswaded
,
that
neither
death
,
Rom.
8.38
.
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
neither
height
,
nor
depth
,
nor
anie
creature
,
shall
bee
able
to
separate
vs
from
the
loue
of
God
,
which
he
beareth
vnto
vs
in
Christ
Iesus
our
Lord
.
And
a
little
before
in
this
Chapter
:
who
shall
separate
vs
from
the
loue
of
Christ
?
Shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednes
,
or
perill
,
or
sworde
?
Euery
man
then
that
hath
beene
once
engrafted
by
faith
into
the
bodie
of
Iesus
Christ
,
and
by
consequent
adopted
by
God
,
receiued
into
grace
,
and
is
in
the
house
as
a
childe
,
can
neuer
afterwarde
finally
depart
from
thence
:
but
as
he
is
assured
of
his
election
by
his
vocation
,
and
iustification
,
which
follow
election
:
so
is
he
assured
of
his
glorification
,
which
is
the
conclusion
,
and
as
it
were
the
crowning
of
our
saluation
.
Rom.
5.9
.
Rom.
11.29
.
For
the
giftes
and
calling
of
God
,
are
without
repentance
,
as
the
Apostle
plainely
writeth
vnto
the
Romans
Chapter
8.
ver
.
30.
Whom
he
did
predestinate
,
them
also
he
called
,
and
whom
he
called
,
them
also
he
iustified
,
and
whom
he
iustified
,
them
also
he
glorified
.
And
howsoeuer
there
be
manie
vices
,
and
infirmities
in
vs
,
yea
,
and
that
it
often
commeth
to
passe
that
we
fall
fouly
,
God
doth
not
so
forsake
vs
that
our
faith
should
faile
.
as
we
see
it
befell
vnto
Dauid
,
to
Peter
,
and
Paul
,
and
almost
vnto
all
the
saints
,
yea
to
the
most
perfect
that
euer
were
:
yet
there
is
euer
one
point
vpon
which
we
ought
euermore
to
be
grounded
,
and
which
ought
greatly
to
comfort
and
strengthen
vs
against
all
the
assaults
&
temptations
of
Sathan
,
which
is
that
,
that
Saint
Iohn
sayth
,
1.
Iohn
3.9
.
that
euerie
one
that
is
borne
of
God
sinneth
not
(
that
is
vnto
death
.
)
For
the
seede
of
him
remaineth
in
him
,
and
cannot
sinne
,
because
he
is
born
of
god
.
Which
thing
,
he
better
proueth
elswhere
.
1.
Iohn
.
5.17
.
Al
vnrighteousnesse
(
saith
he
)
is
sin
,
but
there
is
a
sinne
which
is
not
vnto
death
.
We
know
that
whosoeuer
is
borne
of
god
,
sinneth
not
:
but
he
that
is
begotten
of
god
,
God
keepeth
him
,
and
that
euill
one
toucheth
him
not
.
For
thereby
he
giueth
sufficiently
to
vnderstand
,
that
fayth
and
the
word
of
God
,
which
are
as
it
were
the
soule
and
the
ground-worke
,
are
neuer
vtterly
rased
nor
plucked
out
of
the
hearts
of
the
elect
,
and
therefore
they
cannot
sinne
that
sinne
that
Saint
Iohn
calleth
a
sinne
vnto
death
.
For
albeit
that
faith
oftentimes
be
as
it
were
buried
in
them
,
hauing
neither
moouing
nor
feeling
,
no
more
then
a
dead
thing
:
yet
is
it
not
vtterly
quenched
,
no
more
then
is
fire
couered
with
ashes
,
although
it
giue
neither
light
nor
heate
:
or
then
is
a
tree
which
in
winter
time
,
when
the
sap
is
drawne
vp
into
the
roote
,
bringeth
forth
neither
bud
,
leafe
nor
fruit
,
to
shew
that
there
is
anie
life
in
it
,
which
yet
notwithstanding
is
couered
,
and
hid
within
the
roote
.
Marke
therefore
the
reason
,
for
which
Dauid
speaking
of
the
faithfull
man
,
sayth
:
Psal
.
37.
Psal
.
37.39.40
.
ver
.
39.40
But
the
saluation
of
the
righteous
men
shal
be
of
the
Lord
:
he
shal
be
their
strength
in
the
time
of
trouble
.
For
the
Lord
shall
helpe
them
,
and
deliuer
them
:
he
shall
deliuer
them
from
the
wicked
,
and
shall
saue
them
because
they
trust
in
him
.
And
in
Psalme
.
89.
verse
34.
Psal
.
89.34
.
My
couenant
will
I
not
breake
,
nor
alter
the
thing
that
is
gone
out
of
my
lippes
.
And
a
little
before
in
the
verses
28.29.30.31.32.33.34
.
Psal
.
89.28.30.31.32.33.34
.
My
mercie
shall
I
keepe
for
him
for
euermore
,
and
my
couenant
shall
stand
fast
with
him
.
His
seede
also
will
I
make
to
endure
for
euer
,
and
his
throne
as
the
dayes
of
heauen
.
But
if
his
children
forsake
my
law
,
and
walke
not
in
my
iudgements
:
If
they
break
my
statutes
,
and
keepe
not
my
commaundements
:
Then
will
I
visit
their
trangression
with
the
rod
,
and
their
iniquitie
with
strokes
.
Yet
my
louing
kindnesse
will
I
not
take
from
him
,
neither
wil
I
falsifie
my
truth
.
My
couenant
will
I
not
breake
,
nor
alter
the
thing
that
is
gone
out
of
my
lippes
.
And
Psal
.
23.6
.
Psal
.
23.6
.
Doubtlesse
kindnesse
and
mercie
shall
follow
me
all
the
dayes
of
my
life
,
and
I
shall
remaine
a
long
season
in
the
house
of
the
Lord
.
And
in
Psal
.
30.5
.
Psal
.
30.5
.
For
he
endureth
but
a
while
in
his
anger
:
but
in
his
fauour
is
life
:
weeping
may
abide
at
euening
,
but
ioy
commeth
in
the
morning
.
And
in
Psal
.
65.4
.
Psal
.
65.4
.
Blessed
is
he
whom
thou
chusest
,
and
causest
to
come
to
thee
:
he
shall
dwell
in
thy
courts
,
and
we
shal
be
satisfied
with
the
pleasures
of
thine
house
,
euen
of
thine
holy
Temple
.
And
to
conclude
,
Psal
.
119.116
in
Psal
.
119.
ver
.
116.
Stablish
me
according
to
thy
promise
,
that
I
may
liue
,
and
disappoint
me
not
of
mine
hope
.
It
shall
be
requisite
then
,
to
alledge
vnto
the
sicke
partie
all
these
places
of
scripture
,
and
other
such
like
,
on
euery
side
to
repaire
his
faith
againe
,
&
with
all
necessarie
furniture
to
fence
and
arme
him
,
against
all
the
fierie
slights
and
darts
of
that
wicked
one
,
so
that
on
euery
side
he
may
auoyd
them
,
so
that
Sathan
find
not
any
weake
or
naked
place
,
whereby
he
may
wound
or
hurt
him
.
For
it
is
not
to
be
doubted
,
but
that
Sathan
will
then
(
that
is
,
in
the
time
of
sicknesse
)
vse
all
his
power
,
and
all
his
pollicie
to
shake
our
faith
,
and
to
ouerthrow
vs
:
yet
the
meanes
for
the
sick
and
afflicted
partie
to
defend
himselfe
is
,
alwayes
to
keepe
him
in
his
castle
,
and
neuer
to
depart
from
the
promises
of
God
,
whatsoeuer
sathan
shall
obiect
against
vs.
For
when
sathan
shal
seeme
to
batter
the
castle
of
our
faith
,
which
oftentimes
euen
in
the
dearest
children
of
God
seemeth
to
be
weake
,
&
like
vnto
the
fire
couered
with
ashes
,
then
are
we
to
run
vnto
the
other
castle
or
hold
of
our
saluation
(
which
is
indeed
the
more
sure
:
)
namely
,
to
the
promises
of
God
,
which
neuer
alter
nor
change
,
but
are
as
God
is
,
certaine
and
sure
.
Let
vs
therefore
informe
the
sicke
partie
of
that
that
Esay
saith
,
Esay
45.22
.
that
Israel
is
saued
by
the
Lord
,
the
eternall
God
of
their
saluation
:
so
that
for
euer
hereafter
we
shal
neuer
be
confounded
nor
ashamed
.
And
further
elsewhere
,
That
the
heauens
shall
vanish
away
as
smoke
and
the
earth
shall
weare
as
a
garment
,
and
the
inhabitance
thereof
likewise
shall
be
abolished
:
but
my
saluation
shal
be
for
euer
,
4
The
feeling
that
we
haue
sometimes
of
the
anger
of
God
,
should
not
lead
vs
vnto
distrust
.
and
my
righteousnes
shall
neuer
faile
.
And
to
the
end
that
the
tokens
which
he
hath
somtimes
shewed
vnto
vs
of
his
anger
,
should
not
breed
in
our
hearts
such
a
great
feare
,
as
whereupon
there
should
follow
a
distrust
of
his
goodnes
and
of
those
promises
of
saluation
,
which
he
hath
made
vnto
vs
:
let
vs
heare
that
that
the
Prophet
Esay
speaketh
of
in
his
54.
Esay
54.7.8
.
chapter
,
where
he
speaketh
vnto
the
Church
in
the
name
of
God
.
I
haue
forsaken
thee
for
a
little
space
,
but
I
will
gather
thee
againe
in
great
compassion
.
I
haue
for
a
little
while
,
as
in
a
moment
of
mine
indignation
,
hid
my
face
from
thee
,
but
I
haue
had
compassion
on
thee
,
according
to
mine
euerlasting
fauour
,
saith
the
Lord
thy
redeemer
.
Neither
shall
this
be
as
the
waters
of
Noah
,
for
as
I
sware
that
I
would
neuer
make
the
floud
of
Noah
againe
to
flowe
ouer
the
face
of
the
earth
:
so
haue
I
sworne
that
I
will
neuer
be
angrie
with
thee
againe
,
neither
will
I
any
more
reproue
thee
.
For
though
that
the
mountains
be
moued
,
and
though
that
the
little
hils
tremble
:
yet
my
mercy
shal
neuer
go
from
thee
,
and
the
couenant
of
my
peace
shall
neuer
faile
,
saith
the
Lord
which
hath
compassion
on
thee
.
Hose
.
2.19.20
.
God
in
Hosea
for
this
purpose
saith
vnto
his
church
,
that
he
wil
marrie
it
for
euer
in
faith
,
truth
,
mercy
,
&
iudgment
:
signifying
therby
vnto
it
,
that
the
couenant
that
he
will
make
with
it
,
shal
be
sure
&
inuiolable
,
and
such
a
one
as
he
hath
grounded
in
himselfe
:
that
is
to
say
,
in
his
mercie
,
truth
,
&
iustice
:
onely
requiring
this
of
the
church
,
that
it
shold
walk
in
vprightnes
before
him
,
&
that
in
all
her
wayes
,
she
shold
follow
soundnes
&
sincerity
,
alienating
,
&
estranging
herselfe
as
far
as
possiblie
she
can
,
from
al
filthines
&
hypocrisie
:
which
thing
is
indeed
diligently
to
be
noted
.
For
the
diuel
,
to
the
end
that
he
may
astonish
vs
,
&
make
vs
doubt
of
the
effect
of
the
promises
of
God
when
we
are
readie
to
come
into
iudgement
,
5
Our
vnworthinesse
and
vnkindnes
cannot
hinder
God
from
finishing
that
that
he
hath
begun
.
being
sommoned
,
and
our
cause
being
in
hand
readie
to
be
heard
,
if
he
see
that
we
stand
sure
and
stedfast
,
and
that
we
plead
or
put
in
our
answere
,
that
we
are
enfranchised
vnder
the
word
of
the
gospel
,
wherein
God
offereth
vs
his
grace
,
he
wil
there
iump
and
accord
with
vs
,
that
God
is
true
in
all
that
he
saith
:
and
likewise
,
that
by
his
promises
,
he
offereth
vnto
vs
grace
and
life
:
but
this
then
he
will
obiect
,
namely
,
that
he
is
hindered
from
accomplishing
and
performing
vnto
vs
that
that
he
hath
promised
vs
,
by
our
indignitie
,
and
vnworthinesse
,
because
that
we
hauing
so
many
times
offended
him
,
yea
and
that
since
the
time
that
he
hath
enlightened
and
regenerated
vs
,
by
the
knowledge
of
his
truth
,
and
hath
shewed
vs
this
fauour
,
as
to
entertaine
vs
into
his
house
,
and
to
adopt
vs
for
his
children
,
we
haue
yet
by
our
ingratitude
made
our selues
vncapable
of
his
benefites
,
and
vnworthy
that
he
should
effect
those
promises
that
he
hath
made
vnto
vs.
Now
for
the
auoiding
of
this
temptation
,
which
is
the
most
forcible
&
dangerous
that
we
can
be
assaulted
withall
:
we
are
first
to
consider
,
that
as
the
onely
good
pleasure
of
God
was
at
the
first
the
onely
motiue
&
motion
,
that
led
God
to
make
this
couenant
with
vs
,
and
to
offer
vnto
vs
the
promise
of
saluation
,
whereby
he
hath
shewed
himselfe
to
be
our
God
,
and
to
receiue
vs
to
be
his
people
:
so
his
grace
is
the
only
meanes
to
stir
him
vp
to
accomplish
and
performe
that
his
promise
,
and
fauour
towards
vs.
Whereupon
S.
Paul
saith
,
Rom.
6.23
.
that
the
reward
of
sinne
is
eternall
death
,
but
the
gift
of
God
is
eternall
life
.
Howbeit
,
that
for
the
right
disposing
and
ordering
of
the
Antithesis
,
or
contrarie
speech
,
it
may
seeme
that
it
should
haue
bene
said
,
for
the
fit
opposing
of
one
member
against
another
,
that
life
is
the
reward
of
our
righteousnes
,
as
death
is
the
reward
of
our
sinnes
.
But
to
the
end
,
that
we
might
be
giuen
to
vnderstand
,
that
life
,
which
is
the
effect
of
the
promise
,
is
also
free
as
well
as
is
the
promise
that
he
made
vnto
vs
,
he
therefore
wholly
attributeth
it
vnto
the
gift
of
God
,
without
making
any
mention
of
works
or
merites
.
Wherunto
is
that
to
be
referred
,
Rom.
4.67
.
Psal
.
32.1.2
which
is
alledged
in
the
Epistle
to
the
Romanes
,
and
in
the
Psalmes
:
where
Dauid
sheweth
the
blessednes
of
the
man
,
vnto
whom
God
imputeth
righteousnes
without
works
,
saying
,
Psal
.
32.1.2
.
Seeing
then
that
life
and
blessednes
are
not
giuen
vnto
vs
,
in
liew
of
the
fauour
,
merite
,
or
holinesse
that
is
in
man
,
but
by
the
onely
grace
of
God
:
it
therfore
followeth
thereupon
,
that
as
the
price
and
dignitie
of
our
works
cannot
procure
vnto
vs
euerlasting
life
,
so
our
vnworthines
cannot
preuent
nor
hinder
vs.
For
it
is
the
meere
free
gift
of
God
,
which
he
giueth
to
whom
it
pleaseth
him
,
&
that
according
to
his
mercy
,
&
not
after
our
merits
or
righteousnesses
,
which
are
not
only
imperfect
,
but
also
tainted
and
blemished
with
many
corruptions
,
because
that
our
hearts
,
from
whence
they
proceed
,
can
neuer
be
so
purged
and
cleansed
,
whilest
we
are
in
this
world
,
but
that
there
will
still
remaine
many
corruptions
wherewith
they
are
defiled
,
which
is
the
cause
why
the
Prophet
so
earnestly
prayeth
vnto
god
,
that
he
would
not
enter
into
iudgment
with
him
,
Psal
.
143.2
.
Psal
.
143.2
.
And
enter
not
into
iudgement
with
thy
seruant
,
for
in
thy
sight
shall
none
that
liueth
be
iustified
.
And
elswhere
,
Psa
.
130.3
.
Psal
.
130.3
.
If
thou
ô
Lord
,
straitly
markest
iniquities
,
ô
Lord
,
who
shall
stand
?
And
that
that
Aug.
saith
in
the
book
of
his
confessions
,
is
a
very
worthy
&
memorable
sentence
,
which
is
this
:
Wo
be
vnto
all
our
righteousnesses
,
if
they
be
examined
&
iudged
without
mercy
.
But
yet
this
cannot
hinder
but
that
God
may
giue
vnto
vs
eternal
life
,
as
he
hath
promised
,
that
we
might
know
,
feele
&
confesse
our
vnworthines
.
For
there
is
nothing
that
can
make
vs
capable
,
&
(
if
it
may
be
so
said
)
worthy
of
the
graces
&
blessings
of
our
god
,
as
the
acknowledgment
&
feeling
that
we
haue
in
our
selues
of
our
great
indignitie
.
And
indeed
what
worthinesse
could
one
finde
in
the
thiefe
,
that
hanged
on
the
crosse
by
our
Sauiour
Christ
,
who
had
continued
in
his
vngodlines
and
wickednes
euen
vnto
the
last
point
of
his
life
,
without
euer
knowing
of
his
Sauiour
,
vntill
the
verie
houre
that
he
was
readie
to
yeeld
vp
the
ghost
?
And
yet
he
had
no
sooner
opened
his
mouth
,
Luke
.
23.44
.
to
confesse
his
sinnes
in
general
,
and
to
craue
mercy
of
Iesus
Christ
,
but
it
was
presently
said
vnto
him
,
this
day
shalt
thou
be
with
me
in
Paradise
.
What
worthinesse
was
there
likewise
in
the
poore
Publican
,
Luke
.
18.13
.
who
for
the
great
shame
and
horror
that
he
had
for
his
life
past
,
durst
not
so
much
as
lift
vp
his
eyes
towards
heauen
,
and
yet
assoone
as
euer
he
began
to
remember
how
pitiful
and
miserable
his
case
was
,
and
desired
God
that
he
would
haue
pittie
vpon
him
,
presently
al
his
sinnes
were
forgiuen
him
,
and
he
returned
vnto
his
house
iustified
?
What
worthinesse
could
one
finde
in
S.
Paul
,
then
mandements
.
Whereupon
this
is
to
be
noted
,
that
he
promiseth
vnto
his
seruants
none
other
recompence
for
al
their
seruices
,
but
to
shew
his
mercy
towards
them
,
and
their
posterity
.
The
like
may
be
obserued
out
of
the
24.
Psal
.
where
the
Prophet
speaking
of
those
that
shal
ascend
into
the
mountaine
of
the
Lord
,
saith
,
Psal
.
24.4.5.6
.
Psal
.
24.4.5.6
Euen
he
that
hath
innocent
hands
and
a
pure
heart
,
which
hath
not
lift
vp
his
minde
vnto
vanity
,
nor
sworne
deceitfully
:
He
shal
receiue
a
blessing
from
the
Lord
,
and
righteousnes
from
the
God
of
his
saluation
.
This
is
the
generation
of
them
that
seeke
him
,
of
them
that
seeke
thy
face
,
this
is
Iaacob
.
Selah
.
This
the
Prophet
saith
,
to
giue
vs
to
vnderstand
,
that
for
all
the
labour
and
endeuour
that
we
can
doe
to
obey
God
,
to
purge
our
heartes
from
all
wicked
thoughts
and
affections
,
and
our
hands
from
all
euill
workes
,
to
humble
vs
vnder
the
hand
of
God
,
and
to
presume
nothing
,
neither
of
our selues
,
nor
of
our
vertues
:
yet
for
al
this
we
cannot
hereby
ascend
into
the
mountaine
of
the
Lord
,
but
it
must
be
onely
by
the
fauour
of
that
grace
which
he
shall
shew
vnto
vs
,
and
of
the
mercie
that
it
shall
please
him
to
exercise
towards
vs.
And
this
serueth
so
much
the
more
to
comfort
vs
,
and
wholly
to
ascertaine
and
assure
our
hope
,
that
it
is
grounded
vpon
his
mercie
&
truth
,
which
are
stedfast
and
vnmoueable
,
and
not
vpon
the
worthines
of
our
works
and
graces
,
which
are
verie
impefect
.
Now
then
,
when
we
shall
see
the
sicke
partie
well
resolued
,
4
He
ought
to
be
armed
against
the
fearefull
apprehension
of
death
,
and
for
this
cause
he
is
first
to
know
,
concerning
the
forgiuenes
of
all
his
sins
,
and
that
in
his
heart
there
shal
not
remaine
any
feare
of
them
,
which
may
any
more
trouble
his
conscience
:
then
it
is
necessarie
that
we
proceed
further
,
as
to
arme
and
fense
him
against
the
horror
,
1
That
death
hath
bin
slaine
by
Iesus
Christ
,
so
that
vnto
the
faithfull
it
is
no
death
but
a
sleepe
.
and
fearefull
apprehension
that
he
may
haue
of
death
,
in
shewing
vnto
him
by
the
word
of
God
,
that
death
hath
beene
slaine
and
swallowed
vp
by
the
death
of
Iesus
Christ
:
who
speaking
by
the
mouth
of
the
Apostle
,
saith
vnto
death
:
O
death
,
1.
Cor
.
15.54.55.56
.
I
will
be
thy
death
.
For
seeing
that
the
pricke
or
sharpenesse
of
death
is
sinne
,
and
the
power
of
sinne
is
the
law
,
Iesus
Christ
hauing
accomplished
the
law
for
vs
,
hath
also
by
this
meanes
taken
away
the
sting
from
death
,
so
that
it
shall
neuer
offend
or
hurt
vs
any
more
.
And
howsoeuer
the
decree
and
ordinance
of
God
stand
true
and
sure
,
that
all
men
shall
die
,
and
as
they
came
from
the
dust
,
so
shall
they
returne
thither
againe
:
yet
indeed
to
speake
properly
,
the
separation
of
the
bodie
and
soule
in
a
faithfull
man
,
ought
not
to
be
termed
and
called
death
.
And
so
Iesus
Christ
speaking
vnto
his
disciples
of
Lazarus
which
was
dead
,
Iohn
.
11.11
.
said
vnto
them
,
that
he
slept
.
This
phrase
or
kinde
of
speech
is
verie
vsuall
in
the
old
Testament
,
to
signifie
the
death
of
the
fathers
.
Saint
Paul
vseth
it
also
,
when
he
writeth
vnto
the
Corinthians
and
Thessalonians
,
1.
Cor
.
15.51
.
1.
Thess.
4.15
.
concerning
them
that
shall
depart
before
the
day
of
the
resurrection
,
that
he
calleth
it
sleeping
.
But
he
speaketh
yet
more
excellently
in
the
Epistle
vnto
the
Philippians
,
Phil
.
1.22.23
.
where
he
calleth
it
a
separation
,
and
a
disioyning
of
the
soule
from
the
bodie
.
Which
speech
likewise
accordeth
verie
well
with
the
purpose
of
Iesus
Christ
:
who
going
about
to
warne
his
disciples
of
his
death
approching
,
saith
vnto
them
,
that
the
houre
approcheth
and
draweth
nigh
,
that
he
must
passe
from
this
world
to
go
vnto
God
his
father
,
calling
this
bodily
life
by
the
name
of
a
passage
,
Iohn
13.3
.
by
which
we
passe
from
the
vale
of
miserie
to
enter
into
the
ioy
and
possession
of
Paradise
:
that
is
to
say
,
to
a
place
of
assured
rest
,
and
full
of
all
delight
.
Which
thing
in
deede
the
auncient
Greekes
would
shew
by
the
verie
name
that
they
gaue
vnto
death
,
calling
it
Thanatos
:
which
in
the
Etymologie
giuen
by
Themistocles
,
is
as
much
in
the
vulgar
tongue
as
,
gone
vp
vnto
God
:
and
they
call
it
also
Teleuté
,
which
signifieth
as
much
as
,
Consecration
:
as
if
we
should
say
,
that
death
is
but
a
solemne
ceremonie
,
by
which
the
faithfull
are
wholly
consecrated
,
and
dedicated
vnto
God
,
to
the
end
that
hereafter
they
should
render
vnto
him
no
other
exercise
,
but
to
sing
,
and
set
forth
the
praises
of
God
,
and
to
sanctifie
his
blessed
and
holy
name
.
And
for
this
cause
Iesus
Christ
calleth
it
sometimes
by
the
name
of
Baptisme
,
because
that
by
death
we
passe
,
as
by
an
hauen
,
and
as
it
were
ouer
waters
,
to
arriue
at
that
place
of
rest
and
pleasure
whereat
we
aime
.
And
the
bodie
,
which
the
Greekes
call
〈◇〉
,
thereby
to
signifie
that
it
is
vnto
the
soule
as
a
sepulchre
:
which
they
deriue
of
a
nowne
very
much
like
vnto
the
other
,
to
wit
,
of
〈◇〉
,
which
signifieth
that
during
the
time
of
it
being
here
,
it
is
as
it
were
buried
&
enterred
:
when
it
pleaseth
God
to
take
it
vnto
himselfe
,
is
it
not
as
if
he
shold
make
it
to
come
forth
of
the
graue
,
and
raise
it
vp
againe
?
What
occasion
then
can
men
haue
so
to
shunne
and
to
flie
from
this
same
bodily
death
,
2
That
death
bringeth
vnto
the
faithfull
,
great
profite
both
for
the
body
&
the
soule
and
to
be
so
afraid
of
it
,
seeing
that
by
separating
the
soule
from
the
bodie
,
it
bringeth
it
out
of
prison
,
and
sendeth
it
vnto
the
liberty
of
heauen
,
there
to
be
gathered
euen
vnto
the
bosome
of
Iesus
Christ
,
and
to
enioy
with
him
,
and
with
al
the
blessed
spirites
,
those
eternal
consolations
,
which
are
the
promises
reserued
,
and
kept
for
the
elect
and
faithfull
?
And
the
bodie
on
the
otherside
shall
lie
in
the
earth
,
as
in
a
bed
:
there
for
to
sleepe
and
to
take
his
ease
,
so
that
the
sleepe
thereof
shall
neuer
be
broken
nor
troubled
,
neither
with
vnquiet
dreames
,
nor
by
cares
and
vexations
,
nor
by
feares
,
nor
by
alarms
&
bruites
of
warre
,
nor
by
any
other
occasion
,
and
that
vntill
the
day
of
the
resurrection
,
1.
Cor
.
15.53.54
.
when
it
shall
bee
awakened
by
the
sound
of
the
trumpet
of
God
,
and
shall
be
sent
vnto
life
,
hauing
left
in
the
earth
his
mortalitie
,
corruption
,
dishonour
and
weakenesse
,
being
clothed
with
glorie
,
power
,
immortalitie
,
and
incorruption
.
Wherein
a
man
may
see
,
that
there
is
no
reason
,
why
men
should
be
so
greatly
afrayde
of
bodily
death
:
which
for
a
while
separateth
the
soule
from
the
bodie
,
for
the
great
profite
both
of
the
one
&
of
the
other
.
For
,
by
this
meanes
the
bodie
is
out
of
great
daunger
,
not
onely
of
sinne
,
and
of
the
miseries
that
it
draweth
with
it
:
but
also
from
all
temptations
,
lying
and
resting
in
the
earth
,
in
a
sure
and
certaine
hope
of
the
resurrection
,
and
life
eternall
.
And
howsoeuer
it
seemeth
to
be
wholy
depriued
of
life
in
the
earth
,
because
that
the
soule
departing
from
it
,
leaueth
it
without
moouing
or
feeling
:
yea
and
so
that
it
rotteth
and
returneth
vnto
dust
:
yet
being
alwayes
accompanied
by
the
spirite
and
infinite
power
of
God
,
which
quickeneth
all
things
,
it
is
not
vtterly
disioyned
from
life
,
as
saint
Paul
sayth
:
If
the
spirite
of
him
which
raised
Iesus
Christ
from
the
dead
dwell
in
you
,
Rom.
8.11
.
he
which
raised
Christ
from
the
dead
,
will
also
quicken
your
mortall
bodies
,
because
of
his
spirite
which
dwelleth
in
you
.
And
this
is
the
reason
,
why
elsewhere
,
going
about
liuely
to
describe
vnto
vs
the
resurrection
to
come
,
he
setteth
it
forth
vnto
vs
vnder
the
figure
of
a
seede
which
is
cast
into
the
earth
,
which
hath
in
it selfe
life
:
1.
Cor
.
25.42
.
although
that
it
being
in
the
garner
hath
no
shew
of
it
,
and
hauing
it
in
our
hand
,
we
cannot
deeme
of
it
but
as
of
a
thing
which
is
dead
:
yet
when
it
is
cast
into
the
ground
,
3
That
it
taketh
not
away
from
the
bodies
of
the
faithfull
the
seede
of
life
.
where
as
a
man
would
think
,
that
the
life
that
it
should
haue
,
should
be
vtterly
extinguished
,
&
choked
,
it
sheweth
it self
and
groweth
,
so
that
of
rottennes
as
it
were
,
one
may
perceiue
a
blade
comming
,
which
afterward
taketh
nourishment
&
groweth
,
which
are
the
effects
,
&
proofs
of
the
life
that
was
in
it
,
before
it
was
put
into
the
earth
.
And
euen
as
god
in
the
scripture
nameth
himself
the
god
of
Abraham
,
yea
after
his
death
,
&
that
he
is
not
the
god
of
the
dead
,
but
of
the
liuing
:
so
therevpon
it
followeth
,
that
not
onely
the
soule
of
Abraham
,
Mat
.
22.32
.
which
was
bought
with
the
death
of
his
son
,
was
yet
liuing
when
it
was
separated
from
the
bodie
:
but
that
also
the
body
which
partaketh
in
this
selfe
same
redemption
,
which
is
vnited
and
incorporated
into
Iesus
Christ
for
to
be
of
his
members
,
&
which
finally
was
consecrated
,
and
dedicated
vnto
God
,
that
he
should
dwell
therin
as
in
his
temple
,
1.
Cor
.
3.17
.
is
not
then
depriued
of
life
when
it
is
rotten
in
the
earth
:
because
it
is
alwayes
accompanied
with
the
grace
of
God
,
and
couched
and
comprised
as
well
as
the
soule
,
within
the
compasse
of
that
eternall
couenaunt
that
he
hath
made
with
his
people
,
which
couenant
is
the
very
roote
and
fountaine
of
life
,
not
only
to
the
soules
:
but
also
to
the
bodies
of
all
the
faithful
.
And
if
(
as
S.
Iohn
saith
in
his
Reuelation
)
that
those
are
blessed
which
die
in
the
Lord
,
Reuel
.
14.13
and
that
there
be
no
blessednesse
without
life
then
one
of
these
two
consequents
will
necessarily
folow
,
that
either
blessednes
commeth
not
to
the
body
,
or
else
,
if
it
do
come
,
that
it
is
not
exempt
and
free
from
it
,
when
it
lieth
in
the
graue
.
For
although
that
the
body
,
because
it
is
comsumed
with
wormes
,
in
that
state
sheweth
not
any
appearance
of
life
:
yet
doth
it
alwayes
keepe
life
in
it
,
as
a
seed
,
&
a
blade
,
which
shall
appeare
at
the
day
of
the
resurrection
,
when
the
spirit
of
God
,
spreading
his
infinite
power
ouer
our
bodies
,
shall
raise
them
,
and
shall
decke
them
with
that
glorie
and
excellencie
,
which
God
hath
promised
vnto
his
elect
.
And
euen
as
in
an
egge
there
may
be
a
yong
one
:
and
so
by
consequent
life
hidden
,
which
appeareth
when
the
yong
one
commeth
forth
,
and
by
meanes
of
heate
is
hatched
:
so
immortalitie
and
life
,
vnto
the
communicating
and
partaking
whereof
,
both
our
bodies
and
soules
are
called
,
when
that
by
faith
we
haue
receiued
the
Gospel
(
which
is
the
word
of
life
,
and
an
incorruptible
seede
)
shall
be
discouered
and
disclosed
in
the
last
day
,
by
the
power
of
our
God
,
which
shall
renue
vs
,
as
he
doth
the
heauens
,
the
earth
,
and
all
other
creatures
,
which
shall
be
then
wholy
deliuered
and
set
free
from
the
bondage
of
corruption
.
Whereof
we
are
assured
by
our
baptisme
which
hath
beene
administred
vnto
vs
in
the
name
of
the
father
,
of
the
sonne
,
and
of
the
holy
ghost
.
For
the
water
which
hath
beene
sprinckled
vpon
our
bodies
,
and
as
the
scripture
calleth
it
,
Rom.
6.4.5.6
.
the
sprinckling
or
washing
of
regeneration
,
is
not
to
signifie
vnto
vs
,
and
to
assure
vs
,
that
our
soules
onely
are
washed
,
and
cleansed
in
the
bloud
of
Christ
Iesus
,
by
the
forgiuenesse
of
our
sinnes
:
but
also
our
bodies
:
and
that
they
both
together
,
being
couered
and
clad
with
the
righteousnesse
and
innocencie
of
the
sonne
of
God
:
yea
,
and
further
being
sanctified
by
his
spirite
,
are
presently
set
in
the
state
and
possession
of
life
,
and
are
vtterly
freed
and
deliuered
from
the
slauerie
,
and
seruitude
of
death
,
which
hath
no
power
(
as
we
haue
before
sayd
)
but
only
where
sinne
reigneth
,
which
is
the
onely
cause
of
death
.
The
holy
Supper
of
the
Lord
,
wherin
by
faith
receiuing
the
bread
&
wine
,
which
are
giuen
vnto
vs
by
the
m●●ister
,
we
are
receiued
vnto
the
communicating
of
the
flesh
and
blood
of
Iesus
Christ
,
yea
and
so
vnited
,
and
incorporated
into
him
,
as
that
for
euer
(
as
saith
saint
Iohn
)
he
abideth
in
vs
,
and
we
in
him
,
doth
it
not
likewise
assure
vs
,
that
being
inseparablie
ioyned
with
life
,
and
with
the
meanes
of
life
,
(
which
is
Iesus
Christ
)
we
can
not
die
,
neither
in
our
soules
,
nor
in
our
bodies
,
by
meanes
of
this
vnion
which
is
common
vnto
both
?
Our
bodily
death
then
ought
not
to
seeme
vnto
vs
so
horrible
,
&
so
fearfull
as
it
is
vnto
manie
,
who
are
as
fearefull
thereof
as
are
little
children
of
a
maske
or
vglie
visarde
.
For
if
a
mother
shew
herselfe
vnto
her
childe
,
with
a
visarde
that
is
monstrous
,
and
vglie
to
behold
,
the
childe
may
well
bee
afrayde
,
and
may
runne
away
crying
:
but
as
soone
as
euer
she
shall
vncouer
her
face
,
and
that
the
childe
shall
know
her
againe
,
he
will
runne
to
her
,
to
kisse
her
,
and
imbrace
her
:
so
then
and
refresh
their
sight
:
so
,
for
to
refresh
and
comfort
our
spirites
,
when
we
feele
them
to
fayle
and
to
faint
in
vs
,
by
meanes
of
the
fearefull
apprehension
that
the
law
giueth
vnto
vs
of
death
,
we
ought
to
behold
the
fourme
thereof
in
the
mirrour
of
the
Gospell
,
wherein
Christ
Iesus
hath
set
it
forth
vnto
vs
more
louing
,
more
gratious
,
and
more
amiable
,
then
Moses
in
his
law
,
who
hath
described
it
to
be
fearefull
,
and
vglie
,
so
that
now
anie
more
it
hath
neither
anie
sting
for
to
pricke
vs
,
nor
anie
chaines
,
cordes
,
or
bandes
to
hold
vs
vnder
the
power
thereof
.
For
Iesus
Christ
by
his
rising
againe
hath
broken
them
asunder
,
Iudg
.
15.14
.
euen
as
Samson
did
by
a
maruellous
great
force
,
who
when
the
Philistines
had
with
strong
cables
,
and
cordes
fastened
and
bound
him
so
straightly
,
and
so
strongly
,
that
they
had
thought
he
should
neuer
haue
escaped
their
handes
,
hee
presently
brake
them
,
and
made
no
more
account
of
them
,
then
of
flaxen
threedes
:
so
that
they
were
then
deceiued
when
they
had
thought
with
great
violence
,
and
force
,
to
haue
rushed
vpon
him
,
in
seeing
that
he
brake
their
bandes
,
as
easily
as
another
man
woulde
breake
a
threede
that
were
halfe
broken
,
or
halfe
burnt
.
So
death
thinking
by
making
our
Sauiour
Christ
to
die
,
to
haue
cleane
vanquished
him
,
and
to
haue
brought
him
vnder
his
power
,
and
so
to
haue
assured
and
established
his
empire
and
kingdome
,
that
it
should
neuer
be
shaken
:
contrariwise
,
death
found
it selfe
conquered
and
abated
,
yea
and
that
in
such
sort
,
that
it
could
neuer
be
againe
exalted
:
1.
Cor
.
15.54
.
as
the
Apostle
writeth
to
the
Corinthians
,
that
death
was
swallowed
vp
in
victorie
:
that
is
,
she
hath
lost
that
conquest
that
she
had
thought
to
haue
had
,
when
she
made
our
sauiour
Christ
to
die
.
6
We
are
not
only
not
to
feare
,
but
rather
to
wish
for
death
.
Death
therefore
ought
not
to
be
fearefull
vnto
vs
,
for
the
reasons
that
before
we
haue
laid
downe
,
but
rather
to
be
desired
for
causes
which
hereafter
we
shal
shew
.
For
first
to
begin
with
,
it
setteth
our
soules
at
liberty
,
1
Because
it
freeeth
vs
from
paine
.
and
deliuereth
them
from
torments
agonies
,
feares
,
distrusts
,
cares
,
sorowes
&
desires
,
wherwith
they
are
cruelly
tormented
,
whilest
they
are
weakned
in
the
filthy
prisons
of
our
sinfull
,
mortall
,
and
corruptible
bodies
.
And
further
it
deliuereth
likewise
our
bodies
from
infinit
&
innumerable
dangers
that
they
are
subiect
vnto
,
both
by
sea
,
by
land
,
and
by
all
other
places
,
where
euer
they
shal
come
.
And
further
,
they
are
freed
from
sundrie
sorts
of
sicknesses
&
diseases
,
which
do
wear
&
comsume
thē
with
most
fearful
griefs
,
and
likewise
from
necessitie
&
paine
of
trauelling
,
whereunto
they
are
subiect
,
by
meanes
of
sin
.
And
finally
,
from
the
same
perplexitie
,
&
continuall
care
that
men
haue
to
search
,
&
to
seek
after
the
means
how
to
be
nourished
,
clad
,
lodged
,
and
wel
prouided
for
in
the
things
that
necessarily
they
stand
in
need
of
for
their
maintenance
.
2
But
especially
because
it
freeeth
vs
from
sinne
.
Neither
is
this
al
the
benefit
the
death
doth
bring
vnto
vs
:
but
further
it
dischargeth
vs
from
the
danger
of
sinning
any
more
,
&
from
being
tempted
of
the
deuil
,
of
the
world
,
and
of
our
owne
concupiscence
,
which
neuer
cease
to
prouoke
vs
to
the
doing
of
euill
,
and
which
do
incessantly
stirre
vs
vp
to
offend
God
,
and
by
this
meanes
to
bring
vpon
vs
all
the
curses
which
in
the
law
he
threatneth
against
all
those
that
transgresse
it
,
and
disobey
God
.
With
what
earnestnesse
,
and
feruencie
?
with
what
sighes
and
grones
,
did
the
Apostle
desire
and
demaund
of
God
,
2.
Cor
.
12.7.8
.
that
he
might
be
deliuered
from
that
pricke
that
he
felt
in
his
flesh
,
which
was
the
minister
of
Sathan
to
buffet
him
?
And
after
the
long
and
lamentable
complaint
that
he
made
of
that
same
law
which
he
saw
in
his
members
,
Rom.
7.24
.
striuing
against
the
law
of
his
spirit
,
and
leading
him
captiue
vnto
the
law
of
sinne
which
was
in
his
members
,
in
the
conclusion
of
his
discourse
,
with
what
an
high
and
heauie
crie
,
comming
euen
from
the
depth
and
bottome
of
his
heart
crieth
hee
forth
,
and
sayth
:
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
Whereby
we
may
perceiue
what
grief
this
holy
man
had
to
see
in
himselfe
the
tyrannie
of
sinne
,
and
to
feele
in
himselfe
the
force
thereof
,
and
the
violence
that
it
offered
vnto
him
,
constraining
and
compelling
him
to
do
the
euill
that
he
hated
,
and
to
leaue
vndone
that
good
,
which
with
his
heart
he
wished
and
desired
.
O
happie
therefore
and
blessed
death
,
3
Because
it
separateth
vs
from
the
companie
of
the
wicked
.
which
dischargeth
a
man
from
such
a
cruell
,
and
combersome
bondage
!
Who
also
can
sufficiently
consider
what
a
mischief
and
miserie
it
is
to
liue
:
yea
and
that
in
the
middest
of
the
Chuch
,
amongst
those
that
are
barbarous
,
and
amongst
such
as
the
Apostle
foretold
of
,
which
should
come
and
spring
vp
in
these
latter
times
?
That
is
to
say
,
2.
Tim
.
3.2.3.4.5
.
amongst
men
that
are
louers
of
their
owne
selues
,
couetous
,
boasters
,
proud
,
cursed
speakers
,
disobedient
to
parents
,
vnthankefull
,
contemners
of
God
,
without
naturall
affection
,
trucebreakers
,
false
accusers
,
intemperate
,
fierce
,
despisers
of
them
that
are
good
,
traitors
,
headie
,
high
minded
,
louers
of
pleasures
more
then
louers
of
God
,
hauing
a
shew
of
godlinesse
,
but
hauing
denied
the
power
thereof
?
And
on
the
other
side
to
be
enuironed
,
&
on
euery
side
enclosed
with
sworne
,
and
deadly
enemies
of
the
Gospel
of
Iesus
Christ
,
and
of
his
Church
,
which
are
dogs
,
and
outragious
woolfes
and
mad
,
despising
God
and
his
graces
,
being
curious
,
violent
,
outragious
,
prophane
,
blasphemers
,
hauing
neither
faith
,
nor
feare
,
nor
law
,
nor
conscience
that
may
represse
,
or
restraine
their
malice
:
who
I
say
,
can
sufficiently
conceiue
or
expresse
,
what
a
hellish
griefe
it
is
to
liue
in
the
middest
of
such
a
froward
and
peruerse
nation
,
to
see
,
and
to
be
an
eye-witnesse
of
their
abominable
impietie
and
iniquitie
,
and
to
heare
,
&
to
be
an
ea●e
witnesse
of
the
horrible
blasphemies
that
they
without
either
shame
or
fear
do
vomit
&
breath
out
against
heauen
,
against
the
throne
&
maiestie
of
God
,
who
,
I
say
,
in
the
sight
and
sense
hereof
would
not
be
wearie
of
his
life
?
And
it
were
in
a
glimse
,
but
a
little
shadow
of
his
glorie
,
they
were
presently
so
rauished
and
carried
away
with
the
pleasure
thereof
,
that
euen
in
a
moment
,
forgetting
all
other
things
,
they
desired
in
liew
of
al
other
felicitie
,
nothing
else
,
but
that
that
ioy
&
pleasure
which
at
that
time
they
did
perceiue
,
might
alwayes
be
continued
vnto
them
.
Now
then
,
we
may
well
thinke
that
if
that
a
little
dram
,
or
as
it
were
a
drop
of
the
life
&
glory
to
come
,
were
so
forcible
as
to
rauish
these
three
disciples
,
and
to
make
thē
ready
to
forsake
themselues
,
what
ioy
thē
shal
we
haue
,
when
as
according
to
our
hope
,
we
shall
haue
the
whole
stone
,
&
shal
be
as
it
were
drenched
in
the
brook
:
or
to
speak
more
properly
,
in
the
sea
of
pleasure
and
perfect
contentment
,
when
that
euerlasting
ioy
that
the
Prophet
speaketh
of
,
shal
be
sprinkled
vpon
our
heads
?
Furthermore
this
ioy
shal
be
doubled
,
when
togither
with
Iesus
Christ
we
shall
see
all
the
beautifull
and
blessed
companie
of
Angels
,
Archangels
,
principalities
,
powers
,
Patriarches
,
Prophets
,
Apostles
,
Martyrs
,
and
generally
al
the
blessed
spirits
of
the
triumphant
church
,
which
is
not
otherwise
occupied
and
imployed
,
but
in
continuall
singing
of
praise
and
thankes
vnto
God
:
saying
,
Holy
,
holie
,
holie
,
Reuel
.
4.8
.
&
5.13
.
Lord
God
,
which
was
,
which
is
,
and
which
is
to
come
.
And
vnto
him
which
sitteth
vpon
the
throne
,
and
to
the
Lambe
,
be
honour
,
7.
A
comparison
of
the
ioy
that
we
may
haue
in
this
world
,
in
seeing
the
Lord
praised
in
his
church
,
to
set
forth
that
that
we
shall
haue
in
heauen
.
praise
,
glorie
and
power
for
euer
and
euer
.
It
was
heretofore
a
maruellous
great
pleasure
and
delight
,
to
see
the
assembly
of
all
the
tribes
of
the
people
of
Israel
in
Ierusalem
,
when
Salomon
after
the
finishing
of
the
building
of
the
temple
,
would
solemnly
dedicate
it
with
an
infinite
number
of
holocausts
and
other
sacrifices
,
with
perfumes
,
incense
,
and
sweet
odours
,
with
prayers
&
praises
,
and
with
such
an
applause
,
and
delight
of
the
people
,
as
the
like
was
neuer
heard
nor
seene
before
.
There
were
moreouer
,
afterward
two
other
notable
assemblies
in
Ierusalem
,
which
are
verie
memorable
&
famous
in
the
scripture
,
1.
King
.
8.63.64.65
.
one
vnder
the
raigne
of
Hezechias
,
and
the
other
vnder
Iosias
,
2.
Chron
.
30.1.2.3
.
&
2.
King
.
23.1.2.3
.
&c.
when
that
these
two
good
Princes
being
moued
with
a
zeale
of
godlinesse
,
&
of
the
seruice
of
God
,
which
had
bin
miserablie
corrupted
by
the
idolatrie
and
impietie
of
their
predecessours
,
did
with
couragious
&
bold
hearts
enterprise
to
purge
that
holy
land
of
those
pollutions
&
filthy
whoredoms
,
as
wel
corporal
as
spiritual
,
wherewith
it
was
infected
,
remouing
the
wicked
houses
,
&
the
Idols
,
from
out
all
the
countrie
of
Iudea
,
&
abolishing
all
the
false
seruices
that
their
fathers
and
hypocrites
had
inuented
and
established
,
either
contrarie
,
or
ouer
and
beyond
the
warrant
and
word
of
God
.
And
ouer
and
besides
this
,
for
the
renewing
of
the
couenant
of
God
,
which
almost
was
cleane
buried
,
and
defaced
in
the
hearts
of
the
people
,
they
called
togither
all
the
inhabitants
of
the
countrie
,
with
whom
,
after
the
publike
reading
that
they
caused
to
be
of
the
law
,
they
celebrated
the
Passeouer
with
as
great
a
feast
and
solemnitie
,
as
euer
it
was
heard
or
seene
of
before
.
And
it
is
not
to
be
doubted
,
but
that
euerie
man
of
any
good
and
godly
heart
,
seeing
such
a
companie
assembled
,
and
that
for
such
a
good
and
holy
end
,
would
euen
leape
with
ioy
,
beholding
God
in
the
middest
of
his
holy
people
,
hearing
the
statutes
that
were
by
them
renewed
,
and
the
solemne
promises
and
protestations
that
they
made
,
especially
concerning
God
,
assuring
his
people
alwayes
of
his
fauour
,
and
concerning
the
people
,
promising
vnto
him
likewise
that
they
would
neuer
chaunge
or
alter
:
but
alwayes
to
continue
in
his
couenant
,
without
any
departing
from
his
seruice
,
nor
hereafter
to
establish
any
other
estate
,
but
to
honour
him
alone
,
and
to
celebrate
and
to
sanctifie
his
name
.
Although
that
those
famous
assemblies
of
the
militant
Church
,
whereof
a
man
may
see
some
resemblances
in
these
latter
times
,
(
and
should
see
more
if
Antichrist
and
his
adherents
did
not
hinder
it
)
are
the
most
beautifull
,
excellent
,
and
longed-for
things
,
that
can
be
seene
vpon
the
face
of
the
earth
(
as
the
Prophet
saith
,
Psalme
26.8
.
Psal
.
26.8
.
O
Lord
I
haue
loued
the
habitation
of
thine
house
,
and
the
place
where
thine
honour
dwelleth
.
And
elsewhere
,
Psalme
42.1.2
.
Psal
.
42.1.2
.
As
the
hart
brayeth
for
the
riuers
of
water
,
so
panteth
my
soule
after
thee
O
God
.
2.
My
soule
thirsteth
for
God
,
euen
for
the
liuing
God
:
when
shall
I
come
and
appeare
before
the
presence
of
God
?
And
Psalme
92.1.2
.
Psal
.
92.1.2
.
It
is
a
good
thing
to
praise
the
Lord
,
and
to
sing
vnto
thy
name
,
O
most
high
.
2
To
declare
thy
louing
kindnesse
in
the
morning
,
and
thy
truth
in
the
night
.
All
these
places
of
scriptures
,
and
manie
other
do
sufficiently
shew
,
in
what
account
the
Prophet
had
those
holie
assemblies
,
that
he
preferred
them
before
all
other
profite
or
pleasure
.
And
to
speake
as
the
truth
is
,
euerie
man
which
knoweth
&
feeleth
in
himselfe
,
what
is
the
loue
,
goodnesse
,
sweetnes
,
mercie
,
clemencie
,
gentlenes
,
wisedome
,
faithfulnesse
,
patience
,
truth
,
power
,
greatnes
,
maiestie
,
iustice
,
liberalitie
,
and
other
soueraigne
&
excellent
graces
of
God
,
knoweth
not
how
sufficiently
to
content
himselfe
with
thinking
,
preaching
,
celebrating
,
adoring
,
and
admiring
of
them
,
and
to
moue
not
only
Angels
,
and
al
the
hoast
of
heauen
thereunto
:
but
also
all
the
elements
,
all
liuing
creatures
,
al
plants
,
yea
&
the
sencelesse
creatures
to
magnifie
his
name
,
and
infinitly
to
reioice
,
when
they
shall
heare
God
to
be
exalted
and
glorified
.
For
although
that
the
praises
which
men
liuing
here
in
the
world
sing
vnto
God
,
cannot
be
so
rightly
,
nor
so
holily
perfourmed
,
as
were
to
be
wished
:
for
being
alwayes
imperfect
,
as
we
are
,
vnto
what
measure
or
degree
of
faith
,
or
charitie
soeuer
we
can
attaine
vnto
:
and
further
,
hauing
in
vs
such
a
rebellious
flesh
,
as
which
continually
fighteth
against
the
spirit
,
and
hindereth
,
and
with-holdeth
it
when
it
would
lift
vp
it selfe
vnto
God
,
it
is
impossible
that
we
should
heare
the
word
of
God
with
that
zeale
&
attention
as
were
requisite
,
or
likewise
that
we
should
render
vnto
him
our
confessions
,
praiers
,
&
thanks
,
with
that
lowlinesse
and
affection
as
we
ought
:
yet
when
we
heare
the
sound
of
his
spirituall
Psalmes
,
Hymnes
,
and
songs
,
to
sound
and
to
bee
heard
in
the
middest
of
the
assembly
,
from
the
mouth
of
the
faithfull
,
although
they
be
weake
,
fraile
,
poore
,
and
miserable
sinners
,
&c
:
We
cease
●ot
to
be
rauished
,
and
as
it
were
w●●●ight
carried
beyond
our selues
,
with
that
great
ioie
that
we
finde
to
be
in
our
heartes
.
What
may
we
then
think
of
that
pleasure
that
we
hope
to
receiue
in
the
heauens
,
when
our
soules
departed
from
the
bodies
,
and
being
ascended
on
high
,
shall
heare
this
sweete
musicke
and
harmonie
of
the
angels
,
and
of
other
blessed
spirits
with
one
accord
singing
,
and
setting
forth
the
praises
of
God
with
such
a
sweete
and
melodious
sound
,
that
the
delight
and
ioy
that
they
shall
receiue
,
shall
make
them
forthwith
to
forget
not
onely
all
other
desires
,
but
also
all
other
pleasures
.
Neither
is
there
any
more
fit
comparison
betwixt
all
other
ioyes
and
the
ioyes
of
heauen
,
then
is
betwixt
a
drop
of
water
and
the
sea
,
or
betwixt
the
light
of
the
starres
,
and
the
bright
shining
beames
of
the
sunne
:
A
droppe
of
water
powred
into
the
sea
appeareth
not
,
neither
is
the
light
of
the
starres
seene
when
the
sunne
beginneth
to
shine
,
and
to
send
forth
his
beames
vpon
the
earth
.
Moreouer
,
when
we
shall
die
in
the
faith
of
our
Lord
,
we
are
presently
blessed
:
that
is
,
we
haue
then
no
more
affections
or
desires
which
are
not
holy
,
and
which
are
not
,
yea
&
that
from
the
verie
instant
and
moment
of
our
death
fully
satisfied
and
contented
:
which
is
no
small
happinesse
,
in
that
that
hereafter
we
shall
haue
our
flesh
no
more
contrarying
the
spirite
,
nor
our
affections
rebelling
against
reason
,
nor
the
Law
of
our
members
striuing
against
the
law
of
God
:
but
that
all
tumults
and
troubles
being
quieted
in
our
heartes
,
we
shall
haue
our
soule
wholly
spirituall
,
calme
,
peaceable
,
wholly
liuing
vnto
God
,
and
which
shal
be
so
glewed
and
vnited
vnto
him
,
that
it
can
neuer
anie
more
,
either
by
temptation
,
or
by
anie
other
meanes
be
disioyned
neither
from
his
loue
,
or
from
his
seruice
,
or
from
the
beholding
of
his
face
.
Is
there
anie
thing
more
pleasant
to
see
vnto
,
then
to
beholde
a
cittie
well
ordered
in
policie
,
where
all
the
bourgesses
and
inhabitantes
are
of
one
minde
,
and
firmely
ioyned
and
knit
togither
by
true
and
sure
amitie
,
which
giueth
not
anie
place
vnto
any
wrong
,
hurt
,
debate
,
quarrels
,
seditions
,
diuisions
,
tumultes
,
or
strifes
whatsoeuer
,
but
vpholdeth
it selfe
,
and
liueth
amiablie
,
and
louinglie
?
Is
there
likewise
anie
thing
so
to
be
desired
,
as
to
see
an
house
well
ordered
and
ruled
,
where
the
father
and
mother
of
the
familie
,
the
children
,
the
men-seruants
and
the
maid-seruants
,
walking
altogither
in
the
feare
and
obedience
of
God
,
doe
containe
and
keepe
themselues
vnto
their
dueties
without
either
going
beyond
,
or
comming
short
of
that
rule
and
measure
that
God
hath
giuen
vnto
them
in
his
Law
?
Saint
Paul
in
manie
places
setteth
downe
vnto
vs
the
excellent
harmonie
that
is
betwixt
the
members
of
a
mans
bodie
,
Rom.
12.4.5
.
and
the
mutuall
communitie
or
societie
that
is
amongst
them
,
1.
Cor
.
12.12
.
for
their
faculties
and
seuerall
powers
,
so
that
the
one
is
not
enuious
at
the
dignitie
and
excellencie
of
another
,
or
that
the
more
excellent
member
should
despise
his
fellow
for
his
base
or
low
place
:
by
this
comparison
going
about
,
to
shew
vnto
the
church
the
fraternitie
and
iust
proportion
,
which
ought
to
be
amongst
the
members
thereof
,
for
the
health
and
preseruation
of
euerie
one
of
them
in
particular
,
and
of
the
whole
bodie
in
generall
:
which
thing
is
the
most
excellent
,
and
agreeable
thing
that
may
be
seene
amongst
men
.
It
is
also
a
thing
verie
delightfull
and
pleasant
,
to
heare
a
Lute
well
tuned
and
sweetly
played
vpon
by
a
cunning
Musition
:
but
yet
there
is
nothing
more
pleasant
,
then
a
soule
rightly
tuned
in
all
her
parts
and
faculties
,
when
the
vnderstanding
thinketh
vpon
nothing
but
vpon
God
,
and
the
wil
doth
neither
loue
,
desire
,
nor
aspire
vnto
any
thing
but
vnto
him
,
and
our
memorie
remembreth
nothing
but
that
that
concerneth
him
,
as
it
commeth
in
our
minds
,
when
hauing
left
the
bodie
,
it
is
receiued
into
Paradise
:
2.
Cor
.
5
1.2
.
for
then
it
is
all
filled
with
God
,
who
is
in
it
,
all
things
afterward
(
as
the
Apostle
saith
)
that
is
to
say
,
all
the
thoughts
thereof
are
his
thoughts
,
and
all
his
loue
and
his
desires
,
all
his
delightes
and
his
remembrance
:
to
be
briefe
,
all
her
felicitie
,
her
portion
,
her
wishing
,
and
her
contentment
is
in
God
.
Seeing
then
that
by
death
we
come
vnto
this
felicitie
,
which
we
can
neuer
finde
in
this
life
,
in
what
estate
so
euer
we
be
,
&
what
commodities
soeuer
we
haue
:
(
for
there
is
neither
king
,
nor
prince
,
nor
labourer
,
nor
merchant
,
nor
aduocate
that
liues
in
the
world
,
which
doth
not
oftentimes
complaine
,
and
who
hath
not
great
occasions
to
complaine
,
manie
things
falling
out
,
&
comming
to
passe
con●●●rie
to
their
expectation
and
desire
:
)
are
we
not
much
bounden
and
beholding
vnto
death
,
because
that
in
an
instant
and
moment
it
maketh
vs
to
enioy
that
vnspeakeable
blessednesse
,
which
consisteth
in
the
perfect
rest
of
our
spirites
,
and
in
the
contentment
of
all
our
desires
,
which
felicitie
vaine
men
seeke
after
in
vaine
,
seeking
for
it
in
this
life
,
and
that
in
the
transitorie
things
of
this
world
?
There
is
yet
further
one
point
,
that
maketh
vs
willingly
to
imbrace
death
when
our
time
is
come
:
that
is
,
that
it
putteth
vs
in
possession
of
all
those
benefites
that
Christ
hath
purchased
for
vs
:
8
That
death
is
a
means
to
put
vs
in
possession
of
all
those
benefits
that
Christ
hath
purchased
for
vs.
Rom.
8.24.25
for
so
long
as
we
liue
in
the
world
,
we
are
not
saued
(
as
the
Apostle
saith
)
but
by
hope
onely
:
but
when
as
by
death
we
depart
,
we
then
enioy
eternall
life
,
and
that
blessing
which
is
so
great
,
that
neither
eye
,
eare
,
nor
vnderstanding
is
able
to
comprehend
,
and
conceiue
the
greatnes
thereof
.
It
was
a
great
benefite
vnto
the
children
of
Israel
,
when
after
their
long
and
hard
bondage
,
vnder
which
they
were
held
in
Egypt
,
after
so
manie
froward
and
crooked
turnings
that
they
had
in
the
desert
of
Arabia
,
for
the
space
of
fortie
yeers
,
when
they
arriued
ouer
the
brook
Iordane
,
and
that
then
there
remained
nothing
for
thē
,
but
to
passe
on
●o
take
the
possession
of
that
land
that
God
had
promised
vnto
their
fathers
,
and
which
they
had
so
long
time
looked
for
.
A
young
man
likewise
,
which
hath
of
long
time
bin
vnder
the
keeping
and
tutorship
of
a
hard
and
rigorous
gouernor
,
which
hath
vsed
&
entreted
him
sharply
,
&
who
hath
suffered
him
to
endure
infinite
hardnesse
,
not
ministring
vnto
him
things
necessarie
for
his
maintenance
,
hath
not
he
great
and
iust
occasion
to
reioyce
,
seeing
the
time
to
approch
wherein
he
shal
be
set
free
,
and
come
out
of
his
wardshippe
,
to
be
set
at
libertie
,
and
to
enioy
his
goods
at
his
owne
pleasure
,
without
being
any
more
controlled
of
any
man
?
Young
youthes
,
likewise
that
are
descended
of
some
good
and
great
house
,
that
are
Pages
vnto
a
king
,
or
in
the
house
of
some
Prince
or
great
Lord
,
vnder
the
hand
and
gouernement
of
some
seuere
and
vertuous
ouerseer
,
which
bringeth
and
traineth
them
vp
vnder
a
sharpe
and
austere
order
and
discipline
,
are
greatly
eased
when
they
come
from
their
seruice
,
and
when
they
come
from
the
feare
,
and
bondage
that
before
they
were
of
long
time
straightly
held
in
:
hand-maides
in
like
manner
,
ouer
whom
there
hath
bene
held
a
straight
and
an
hard
hand
,
in
the
house
of
their
father
and
mother
,
during
the
time
of
their
infancie
and
childhood
,
will
leape
for
ioy
when
one
comes
to
speak
to
them
of
mariage
,
but
will
be
more
ioyfull
when
they
are
affianced
,
&
handfasted
:
but
the
top
and
heape
of
all
their
pleasure
is
,
when
they
are
maried
,
and
giuen
into
the
hands
of
an
husband
that
loueth
them
,
and
is
beloued
of
them
:
for
by
this
meanes
they
are
to
the
full
satisfied
,
and
contented
.
We
in
like
maner
,
which
here
below
by
the
preaching
of
the
Gospell
of
Iesus
Christ
,
and
by
the
fayth
that
we
haue
giuen
vnto
his
promises
,
are
,
as
it
were
,
affianced
vnto
him
:
what
iust
occasion
shall
we
haue
to
reioyce
,
when
our
soules
being
departed
from
their
bodies
,
shall
ascend
vp
into
heauen
,
there
to
be
maried
vnto
him
,
and
to
celebrate
and
solemnize
the
day
of
our
mariage
,
with
such
ioy
and
contentment
which
shall
neuer
end
,
and
which
cannot
be
interrupted
,
nor
broken
off
,
neither
yet
troubled
,
neither
by
death
,
nor
by
sicknesse
,
nor
by
any
other
accident
that
may
fall
out
?
This
shal
then
be
when
as
our
spouse
comming
before
vs
,
shal
say
vnto
vs
that
that
is
written
in
the
booke
of
the
Canticles
:
C●n
.
2.10.11.12
.
Come
hither
my
beloued
enter
into
thy
louers
chamber
,
to
the
end
that
thou
and
I
may
reioice
peaceably
without
any
feare
of
our
loues
.
Thy
winter
is
past
,
&
so
is
thy
rain
,
thy
snow
,
thy
haile
,
thy
cold
,
thy
frosts
,
&
al
the
rough
&
sharp
season
,
which
as
hitherto
with
great
paine
thou
shouldest
haue
endured
:
but
the
spring
time
into
which
thou
art
now
entred
,
shall
abide
with
thee
for
euer
,
and
all
thy
pleasures
likewise
wherewith
it
is
accompanied
.
Enter
then
my
beloued
into
the
ioy
&
rest
of
thy
Lord
.
This
shal
then
be
,
when
that
that
the
Prophet
speaketh
of
shall
be
accomplished
,
Psa
.
126.5.6
.
Psal
.
126.5.6
.
They
that
sow
in
teares
,
shal
reape
in
ioy
.
They
went
weeping
and
caried
precious
seed
:
but
they
shal
return
with
ioy
,
&
bring
their
sheaues
.
And
being
set
free
from
tutorship
,
and
brought
from
vnder
the
hand
and
gouernment
of
our
tutours
and
gouernours
,
we
shal
be
set
at
full
libertie
,
and
shall
haue
the
enioying
of
that
heritage
that
God
our
good
father
hath
promised
vnto
vs
,
and
had
appointed
for
vs
,
when
he
adopted
vs
to
be
his
children
:
that
is
to
say
,
the
heritage
of
euerlasting
life
,
and
of
the
kingdome
of
heauen
.
But
to
speake
or
to
thinke
sufficiently
of
it
,
is
vnpossible
,
what
tongue
or
eloquence
soeuer
a
man
will
applie
thereunto
,
for
the
greatnes
thereof
passeth
all
the
capacitie
of
man
.
Now
after
hauing
thus
furnished
,
5
Against
the
feare
of
the
deuill
.
And
he
must
first
remember
.
&
fenced
the
sicke
partie
against
the
feare
which
he
might
haue
of
death
,
it
is
then
further
requisite
to
strengthen
him
against
the
feare
of
the
deuill
,
who
possesseth
the
empire
or
gouernment
of
death
.
For
Sathan
being
at
his
last
assault
,
will
prouide
&
prepare
all
his
forces
,
and
al
his
fetches
,
1
The
power
of
Iesus
Christ
who
is
our
shepheard
.
with
all
his
engins
&
stratagems
against
vs
,
to
proue
whether
he
may
driue
vs
away
:
but
being
in
the
protection
of
our
pastour
,
and
shepheard
,
who
is
watchfull
and
carefull
to
keepe
vs
,
and
who
is
more
strong
to
defend
vs
then
the
woolfe
,
and
the
lion
are
to
assault
vs
,
there
is
no
cause
why
we
should
feare
:
for
who
can
take
vs
forth
of
his
hands
,
seeing
that
he
and
his
father
(
who
is
greater
then
all
)
are
but
one
in
essence
,
power
,
glorie
,
and
maiestie
?
We
are
then
assured
,
that
as
there
is
no
sleight
nor
policie
that
can
circumuent
,
or
ouermatch
his
wisedome
:
so
is
there
not
any
force
that
is
able
to
withstand
his
power
.
Let
vs
thē
keepe
our selues
vnder
the
shadow
of
his
wings
,
&
we
shal
be
sure
that
he
wil
preserue
&
keepe
vs
safe
and
sound
,
and
will
hinder
that
neither
the
deuill
,
nor
any
other
creature
shal
offend
or
hurt
vs
:
as
the
Proprophet
sayth
,
Psal
.
91.1.2
.
Psal
.
91.1.2
.
Who
so
dwelleth
in
the
secret
of
the
most
high
,
shall
abide
in
the
shadow
of
the
Almightie
.
I
will
say
vnto
the
Lord
,
O
,
mine
hope
,
and
my
fortresse
:
he
is
my
God
,
in
him
will
I
trust
.
And
after
he
hath
shewed
certaine
iudgements
,
and
dangers
,
whereof
he
assureth
the
faithfull
that
they
shall
not
come
nigh
them
,
in
the
ende
he
commeth
vnto
the
deuils
,
who
are
the
ancient
&
deadly
enemies
of
mankind
,
and
speaketh
after
this
maner
.
Psal
.
91.13.14
.
Psal
.
91.13.14
Thou
shall
walke
vpon
the
lion
and
aspe
,
the
young
lion
and
the
dragon
shalt
thou
tread
vnder
feete
.
Because
he
hath
loued
me
,
therefore
will
I
deliuer
him
:
I
will
exalt
him
,
because
he
hath
knowne
my
name
.
Where
we
see
the
victorie
that
he
promiseth
vs
ouer
the
deuils
:
yea
and
the
example
of
the
Apostles
,
vnto
whom
Iesus
Christ
made
the
deuils
so
subiect
,
that
they
were
constrained
to
acknowledge
the
power
that
he
had
giuen
vnto
them
ouer
them
,
2
It
is
needful
to
vse
those
weapons
that
he
hath
giuen
vs
in
our
hands
:
to
wit
,
faith
,
and
the
word
of
God
.
Ephes
.
6.16
.
in
obeying
their
commandements
that
they
gaue
vnto
thē
in
his
name
:
which
should
assure
vs
,
that
comming
out
vnto
battell
against
them
,
forasmuch
as
we
are
armed
,
and
furnished
with
the
same
weapons
that
they
were
,
to
wit
,
with
faith
,
and
with
the
word
of
God
:
we
cannot
faile
but
carie
away
the
victorie
from
them
,
yea
and
by
the
buckeler
of
faith
to
quench
all
their
fierie
darts
.
1.
Pet
.
5.8
.
Your
aduersary
the
deuil
(
saith
S.
Peter
)
walketh
about
you
like
a
roring
lion
seeking
whom
he
may
deuoure
:
whom
ye
are
to
resist
,
being
stedfast
in
the
faith
.
1.
Iohn
2.14
.
And
saint
Iohn
saith
,
you
are
strong
,
and
the
word
of
God
dwelleth
,
in
you
,
and
you
haue
ouercome
that
euill
one
.
And
our
sauiour
Christ
,
doth
not
he
say
,
speaking
of
faith
,
that
the
gates
of
hell
:
Mat
.
16.18
.
that
is
to
say
,
all
the
counsell
,
all
the
craft
,
all
the
cunning
meanes
and
power
of
the
deuill
,
shall
not
haue
any
power
against
it
?
And
as
little
force
haue
they
against
his
word
.
Which
thing
we
see
euidently
to
be
true
in
the
example
of
Iesus
Christ
:
for
the
deuill
being
come
to
tempt
our
Sauiour
Christ
,
Mat
.
4.4.6.10
and
hauing
assaide
by
all
the
meanes
that
he
could
,
to
make
him
fal
to
the
defying
of
God
,
he
could
neuer
giue
him
any
foile
,
but
lost
his
labor
,
because
he
alwaies
found
him
shielded
,
and
on
euerie
side
armed
with
the
word
of
God
,
in
such
sort
,
that
he
was
constrained
to
the
the
field
,
to
loose
the
victorie
,
and
with
shame
to
retire
:
so
in
like
maner
,
we
being
well
armed
,
neede
not
to
feare
that
he
can
hurt
vs
,
neither
yet
to
doubt
,
but
that
vsing
such
weapons
we
shall
be
conquerours
,
against
him
and
all
our
enemies
:
As
saint
Paul
sayth
,
2.
Cor
.
10.4
.
the
weapons
of
our
warre
fare
are
not
carnall
,
but
mightie
through
God
,
vnto
the
ouerthrowing
of
strong
holdes
,
destroying
counsels
,
and
euerie
high
thing
that
exalteth
it selfe
against
God
.
Whosoeuer
therefore
feareth
the
deuill
,
and
is
harnessed
with
faith
,
and
with
the
word
of
God
,
sheweth
thereby
,
that
as
yet
he
knoweth
not
the
force
of
the
one
,
nor
of
the
other
,
neither
yet
what
is
the
power
of
that
captaine
that
leadeth
vs
,
&
vnder
whose
ensigne
and
banner
we
fight
:
for
,
hath
he
not
bruised
the
head
of
the
serpent
?
Mat
.
12.29
.
hath
he
not
cast
out
that
strong
one
out
of
his
hold
,
&
spoiled
him
of
all
his
weapons
?
Is
it
not
he
which
hath
cast
out
the
prince
of
this
world
,
1.
Iohn
3.8
.
and
which
hath
destroied
all
the
workes
of
the
deuill
?
Is
it
not
that
great
captaine
Michael
,
Reuel
.
12.7.8
.
which
hath
alreadie
got
the
victorie
ouer
the
dragon
,
and
his
Angels
,
and
is
afterward
to
pursue
and
folow
them
euen
vntill
they
be
quite
destroyed
,
and
vtterly
rooted
out
?
But
for
the
better
marking
&
watching
of
Sathan
,
we
are
especially
to
marke
two
principall
craftes
of
his
,
Two
subtle
fetches
of
Sathan
.
which
he
vseth
against
vs
to
make
vs
to
fall
,
which
are
these
:
first
,
if
he
see
vs
godly
,
&
holily
giuen
,
he
will
endeuor
to
puffe
vs
vp
with
a
vain
presumption
,
and
perswasion
of
our selues
,
and
of
our
vertues
and
graces
:
but
if
on
the
other
side
he
see
,
that
we
be
vicious
,
and
wicked
,
and
that
all
our
time
we
haue
beene
disobedient
,
and
dissolute
,
then
will
he
propound
and
set
this
before
our
eyes
,
yea
he
will
amplifie
,
and
aggrauate
as
much
as
he
can
,
the
weight
and
enormitie
of
our
sins
,
to
make
vs
headlongly
to
cast
our selues
into
despaire
concerning
the
grace
of
God
.
These
are
the
two
cordes
(
as
Saint
Augustine
saith
)
wherwith
this
hang-man
,
or
mankiller
of
mankind
,
vseth
to
stifle
and
to
strangle
men
.
But
we
haue
heretofore
shewed
how
to
withstand
and
to
put-by
these
temptations
.
But
for
our
righteousnesses
,
they
are
all
so
stained
,
and
so
polluted
,
yea
and
so
imperfect
,
that
they
set
vs
in
no
other
estate
before
God
,
but
as
old
,
filthie
,
and
menstruous
cloutes
.
And
on
the
other
side
touching
our
iniquities
and
vices
,
they
cannot
be
so
great
,
but
that
the
grace
and
mercie
of
God
surmounteth
,
and
ouerpasseth
them
,
nor
so
filthie
,
but
that
the
righteousnesse
and
blood
of
Christ
Iesus
is
sufficient
to
whiten
and
to
wash
them
:
neither
yet
,
to
conclude
,
so
damnable
,
but
that
in
confessing
them
with
humilitie
and
griefe
in
our selues
,
1.
Iohn
.
1.9
.
God
will
with
speede
shew
himselfe
faithfull
,
and
iust
to
forgiue
vs
them
,
and
vtterly
to
forget
them
.
It
remaineth
now
to
assure
the
sick
partie
,
6
Against
the
fearefull
apprehension
of
the
iudgement
of
God
.
against
the
feare
that
he
may
haue
of
the
iudgement
of
God
:
for
we
see
that
we
are
by
sicknes
summoned
&
warned
shortly
to
appeare
personally
:
if
therefore
we
are
not
altogither
blockish
&
sencelesse
,
we
are
to
remember
member
that
that
is
said
in
the
scripture
:
Heb
.
10.31
.
to
wit
,
that
it
is
a
fearefull
thing
to
fal
into
the
hands
of
the
liuing
God
.
And
further
,
Rom.
2.11
.
1.
Pet
.
1.17
.
that
there
is
no
fauour
nor
acceptation
of
persons
with
God
:
that
is
,
that
the
regard
vnto
greatnes
,
dignitie
,
nobility
,
riches
,
beauty
,
knowledge
,
parentage
,
kindred
,
nor
anie
such
like
things
,
which
are
esteemed
amongst
men
,
&
which
are
oftentimes
causes
which
do
make
them
in
their
iudgements
to
swarue
,
and
to
decline
from
the
right
way
of
iustice
:
commeth
not
into
the
iudgement
of
God
,
who
being
immutable
and
impassible
,
hath
nothing
that
can
alter
or
chaunge
his
will
:
by
meanes
whereof
,
all
his
iudgements
are
measured
according
to
the
rule
,
and
pronounced
according
to
the
vpright
equitie
of
the
Law
.
And
further
,
that
al
our
thoughts
,
affections
,
words
,
works
,
and
actions
,
yea
and
generally
all
the
whole
course
of
our
life
,
from
the
beginning
vnto
the
end
,
is
so
blemished
and
stained
,
that
there
are
,
as
it
were
,
with
God
books
&
registers
made
,
wherein
are
noted
all
the
faults
that
euer
we
haue
committed
,
either
in
act
,
in
hart
,
or
in
thought
,
togither
with
all
the
circumstances
therein
.
And
that
iudgement
without
mercie
shal
be
to
him
which
sheweth
not
mercy
.
Iam
.
2.13
.
And
to
be
short
,
that
there
is
no
grace
receiued
,
nor
no
righteousnes
allowed
,
which
is
not
in
al
respects
exquisite
and
perfect
.
When
,
I
say
,
we
come
to
set
before
vs
these
thinges
,
concerning
the
fearfull
iudgement
of
God
,
which
we
can
of
our selues
neither
auoid
nor
turne
aside
:
&
on
the
other
side
,
when
we
set
before
our
eyes
the
vice
,
the
corruption
,
the
imperfections
that
are
in
vs
,
&
the
infinite
number
of
sinnes
that
we
haue
committed
against
the
first
&
the
second
table
:
that
is
to
say
,
against
God
&
men
:
it
is
not
possible
but
that
we
should
be
astonished
&
vtterly
discomfited
:
and
the
especially
,
because
we
haue
aduersaries
&
accusers
which
do
pursue
&
follow
vs
beyond
al
measure
,
to
wit
,
the
diuel
,
the
law
,
&
our
owne
conscience
,
which
do
produce
,
and
bring
forth
against
vs
thousands
of
accusations
and
informations
,
in
the
iustice
of
God
crauing
that
we
should
be
condemned
,
by
meanes
of
the
hainous
qualitie
of
the
crimes
whereof
we
are
conuicted
.
All
which
things
we
can
neither
foresee
,
Two
meanes
to
preuent
the
iudgement
of
God
.
nor
otherwise
escape
the
rigour
of
the
iudgement
of
God
,
but
in
first
confessing
our
sinnes
,
and
afterward
hauing
recourse
vnto
the
death
of
our
Sauiour
Christ
,
to
be
acquited
and
discharged
from
them
.
For
it
is
not
in
the
iudgement
of
God
,
1
To
confesse
&
acknowledge
our
sinnes
.
as
it
is
in
the
iudgement
of
men
,
amongst
whom
the
partie
arraigned
is
presently
condemned
,
assoone
as
he
hath
confessed
his
fact
and
fault
.
But
contrariwise
,
with
God
the
confessing
of
our
faultes
is
a
meanes
wherby
we
obtaine
remission
and
forgiuenesse
thereof
,
and
by
which
we
are
absolued
and
iustified
before
God
:
1.
Iohn
.
1.9
.
as
S.
Iohn
saith
:
If
we
confesse
our
sinnes
,
he
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
,
&
cleanseth
vs
from
all
iniquitie
.
And
Dauid
saith
,
Psal
.
32.5
.
Psal
.
32.5
.
Then
I
acknowledged
my
sin
vnto
thee
,
neither
hid
I
mine
iniquitie
:
for
I
thought
,
I
will
confesse
against
my selfe
my
wickednesse
vnto
the
Lord
,
and
thou
forgauest
the
punishment
of
my
sinne
.
Selah
.
After
that
we
haue
confessed
,
2
To
haue
recourse
,
and
to
put
our
cause●
wholly
into
the
hands
of
our
Sauiour
Iesus
Christ
.
and
acknowledge
our
sinnes
,
we
are
to
haue
recourse
to
Iesus
Christ
the
righteous
,
who
is
our
aduocate
with
the
father
,
and
the
attonement
for
our
sinnes
,
and
wholly
to
rest
our selues
vpon
him
,
for
the
good
euent
and
successe
of
our
cause
:
for
hauing
committed
it
into
his
hands
,
we
may
be
assured
to
preuaile
:
and
comming
before
the
iudgement
of
God
,
we
shall
not
be
condemned
,
what
crimes
or
accusations
soeuer
shal
be
by
our
aduersaries
alledged
against
vs.
Iohn
.
5.24
.
He
(
saith
he
)
that
beleeueth
and
trusteth
in
me
,
shall
not
come
into
iudgement
.
And
elsewhere
,
for
to
comfort
his
disciples
,
he
exhorteth
them
to
looke
vnto
the
last
iudgement
,
and
seeing
it
to
approch
,
he
willeth
them
to
lift
vp
their
heads
and
reioice
,
Luke
.
21.28
.
because
that
their
full
&
perfect
redemption
is
reserued
vntill
that
day
.
And
S.
Paul
confirmeth
the
same
in
the
Epistle
to
the
Romanes
,
with
a
maruellous
ornament
,
and
glorious
fourme
of
words
:
where
he
saith
,
Rom.
8.33.34.35
.
Who
shal
commence
any
accusation
against
the
elect
of
God
?
God
is
he
which
iustifieth
,
who
shall
condemne
?
Christ
is
he
which
is
dead
,
and
(
which
is
more
)
risen
againe
,
who
also
sitteth
at
the
right
hand
of
the
father
,
and
who
maketh
request
for
vs.
Wherupon
we
may
safely
&
comfortably
conclude
that
that
he
saith
in
the
beginning
of
the
chapt
.
that
is
,
that
there
is
now
no
condemnation
to
thē
that
are
in
Christ
Iesus
:
that
is
to
say
,
to
them
which
walke
not
after
the
flesh
,
but
after
the
spirit
:
and
as
Iesus
Christ
their
head
cannot
be
saued
but
with
them
which
are
his
members
,
so
they
cannot
be
but
damned
,
vnlesse
that
he
be
with
them
,
because
of
that
inseparable
vnion
which
is
betwixt
the
head
&
the
members
.
Furthermore
,
seeing
that
Iesus
Christ
being
dead
for
vs
,
hath
suffered
the
paine
,
&
the
curse
which
was
due
vnto
vs
,
by
meanes
of
our
sins
,
&
by
consequent
hath
satisfied
the
iustice
of
God
:
we
are
not
therfore
for
to
doubt
,
or
to
think
that
God
wil
further
demand
of
vs
the
paiment
of
those
debts
that
are
alredy
discharged
,
for
that
shold
be
against
al
order
of
iustice
,
not
onely
diuine
,
but
also
humaine
,
to
demaund
to
be
payed
twise
for
one
debt
.
Hauing
then
resigned
our selues
,
&
our
causes
into
the
hands
of
our
Sauiour
,
&
aduocate
Iesus
Christ
,
we
need
not
to
feare
that
we
shal
euer
lie
vnder
the
iudgement
of
God
,
Rom.
8.34
.
where
the
sonne
is
continually
before
the
face
of
the
father
,
Heb
.
9
11.12
.
making
intercession
for
vs
,
and
carrying
vs
vpon
his
shoulders
,
and
vpon
his
breast
,
as
heretofore
the
high
priest
carried
the
names
of
the
twelue
tribes
of
Israel
,
Exod
.
28.36
.
to
present
them
vnto
God
,
as
oft
as
he
entred
into
the
sanctuary
,
with
a
plate
of
pure
gold
vpon
his
forehead
,
wherin
were
written
these
words
:
The
holy
of
the
Lord
,
that
he
might
(
as
Moses
saith
)
present
them
acceptable
vnto
God
,
who
was
a
figure
,
whereof
Iesus
Christ
our
great
,
high
and
eternall
priest
,
according
to
the
order
of
Melchisedech
,
exhibited
and
presented
the
true
substance
vpon
the
crosse
,
when
,
offering
vp
himselfe
vnto
God
in
sacrifice
for
vs
,
he
sanctified
vs
,
and
made
vs
acceptable
vnto
God
for
euer
.
We
are
not
therefore
for
to
feare
,
because
being
in
the
fauour
of
God
as
we
are
,
&
hauing
an
aduocate
with
him
,
in
whom
he
taketh
pleasure
,
that
either
he
can
or
will
at
any
time
condemne
vs
,
when
we
come
before
him
in
iudgement
,
especially
being
clothed
with
those
comely
long
robes
whereof
he
speaketh
in
the
Reuelation
,
which
,
because
they
are
dyed
and
coloured
in
the
blood
of
the
Lambe
,
Reuel
.
7.9
.
they
shall
carrie
with
them
our
iustification
.
7
Against
the
meanes
that
make
vs
vnwilling
to
die
:
which
are
the
couetousnes
&
the
pleasures
of
the
world
.
After
that
we
haue
thus
assured
and
grounded
the
sicke
partie
,
against
the
horror
&
feare
that
he
may
haue
,
both
by
meanes
of
sins
,
as
also
by
meanes
of
death
,
of
the
diuell
,
&
of
the
iudgement
of
God
,
&
shal
see
that
he
is
vnwilling
to
leaue
&
forsake
the
world
,
&
that
honour
,
riches
,
pleasures
,
ease
,
rest
,
and
that
the
loue
that
he
shall
yet
beare
vnto
these
corruptible
and
transitorie
things
,
doth
holde
him
as
fettered
to
the
world
,
and
doth
hinder
his
will
,
so
that
he
is
not
willing
chearefully
to
depart
,
euen
then
,
when
God
calleth
him
.
1
The
pompes
,
honours
and
estates
.
1.
Iohn
.
5.19
.
Then
we
are
first
to
shewe
vnto
him
in
generall
,
that
the
world
is
al
couched
and
hidden
in
wickednesse
,
that
it
passeth
away
with
the
lustes
thereof
,
that
it
knoweth
not
God
,
that
we
are
no
more
of
this
world
,
Iohn
.
15.19
.
that
God
hath
drawne
vs
out
of
this
worlde
,
to
the
end
that
we
should
not
be
wrapped
and
enfoulded
in
the
same
condemnation
with
it
,
Iames
.
4.4
.
that
we
cannot
loue
the
worlde
,
vnlesse
we
be
enemies
vnto
God
:
that
the
diuell
is
the
Prince
of
this
world
,
and
that
by
consequent
we
can
loue
neither
the
worlde
,
nor
the
things
that
are
in
the
world
,
vnlesse
we
be
subiects
and
slaues
vnto
the
Prince
of
darknesse
:
that
we
can
not
be
faithfull
nor
the
members
of
Iesus
Christ
,
Gal
,
6.14
.
vnlesse
the
world
be
crucified
vnto
vs
,
and
we
vnto
it
:
that
according
to
the
example
of
the
Apostle
,
Phil
.
3.8
.
we
are
not
otherwise
to
esteeme
of
the
world
,
with
al
the
glorie
,
pompe
,
&
glittering
shew
thereof
,
then
of
doung
,
or
of
a
fleeting
and
fading
flower
,
that
being
here
as
passingers
&
strangers
,
we
are
not
to
settle
our
abode
here
,
as
in
a
continuing
and
durable
Citie
:
but
to
soiourne
here
as
in
an
Inne
,
and
to
be
alwayes
prest
and
ready
to
trusse
vp
our
loynes
,
and
betimes
in
the
morning
to
depart
,
and
continually
to
be
passing
ouer
the
countrey
,
vntill
wee
come
vnto
that
place
whither
we
pretend
our
iourney
&
rest
for
euer
:
that
is
,
vntill
we
come
vnto
heauen
,
whither
we
ought
continually
to
be
transported
and
carried
in
our
heartes
,
in
our
thoughtes
,
in
our
desires
&
affections
,
Phil
.
3.10
.
&
there
to
haue
all
our
conuersation
,
as
the
Apostle
sayth
.
For
being
risen
with
Iesus
Christ
,
and
being
inseparably
vnited
vnto
him
,
although
in
bodie
we
be
separated
and
disioyned
:
yet
ought
wee
alwayes
to
be
present
,
and
ioyned
with
him
in
our
spirites
,
and
in
our
soules
,
and
wholly
to
forget
the
worlde
,
and
the
earth
,
and
no
longer
to
seeke
after
,
Col.
3.1
.
or
to
thinke
vpon
any
thing
,
but
vppon
those
things
which
are
aboue
.
Matth
.
6.21
.
Our
hart
ought
it
not
to
be
where
our
tresure
is
?
And
where
is
our
treasure
but
in
heauen
,
where
Iesus
Christ
is
in
his
glory
?
who
hath
our
life
hid
in
him
,
and
hath
all
the
treasures
,
Col.
3.3
.
not
only
of
the
knowledge
and
wisedome
of
God
,
but
also
of
all
the
giftes
,
graces
,
honours
,
riches
,
&
2.3
.
and
blessings
,
that
God
his
father
hath
giuen
vnto
him
,
for
to
impart
and
bestowe
vpon
his
Church
here
belowe
,
through
hope
,
and
there
aboue
,
by
enioying
it
,
when
our
soules
going
forth
of
the
filthy
,
vnsauerie
&
darke
prisons
of
our
bodies
,
shall
be
as
Lazarus
his
soule
was
,
carried
by
the
Angels
into
Abrahams
bosome
,
ther
for
euer
to
rest
and
to
reioyce
,
as
it
is
written
,
Psalm
.
102.28
.
Psal
.
102.28
.
The
children
of
thy
seruants
shall
continue
,
and
their
seede
shall
stand
fast
in
thy
sight
.
Seeing
then
that
in
this
world
we
do
but
languish
and
pine
away
as
poore
Pilgrimes
,
which
liue
in
exile
and
banishment
amongest
a
barbarous
and
rude
people
,
ought
we
not
to
be
ioyfull
,
and
glad
,
when
God
calleth
for
vs
,
to
establish
&
to
giue
vs
possession
in
our
owne
Countrey
,
where
,
with
our
brethren
,
that
is
,
with
the
Patriarches
,
Prophets
,
Apostles
,
Martyrs
,
and
all
the
blessed
spirites
,
we
shall
altogether
in
peace
enioy
glorie
,
honour
,
rest
,
and
all
that
great
and
perfect
felicitie
that
he
hath
promised
and
prepared
for
all
his
elect
in
his
kingdome
?
It
is
a
thing
to
be
admired
and
woondered
at
,
that
men
,
yea
that
faithfull
men
,
which
are
instructed
not
onely
by
the
worde
of
God
:
but
also
by
many
experiences
that
they
see
in
their
dayes
,
as
that
the
pleasant
hew
&
glory
of
this
world
are
but
vanities
,
illusions
and
dreames
that
passe
away
,
doe
yet
suffer
themselues
to
be
so
bewrapt
and
bewitched
by
the
flatteries
and
entisements
thereof
,
that
at
the
length
they
become
like
vnto
beastes
,
and
sencelesse
as
did
the
companions
of
Vlysses
by
the
charminges
and
enchantments
of
Circes
.
For
it
can
not
be
but
that
their
iudgements
must
needes
be
corrupt
and
wholly
peruerted
,
in
that
that
they
should
be
vnwilling
to
leaue
the
worlde
,
to
ascend
vp
into
heauen
,
and
to
preferre
changeable
,
vncertaine
,
brittle
,
and
corruptible
things
,
which
bring
infinite
paines
vnto
men
when
they
hunt
and
seeke
after
them
,
and
as
great
care
and
vexation
to
keepe
them
:
but
more
heart-burning
and
sorrow
bring
they
vnto
naturall
men
,
when
they
shall
lose
them
,
though
they
exchange
them
for
the
blessinges
that
God
promiseth
in
his
kingdome
,
which
are
certaine
,
vnchangeable
,
incorruptible
,
eternall
and
assured
,
and
which
can
not
bring
any
thing
vnto
them
that
possesse
them
,
but
a
true
,
sound
,
and
perfect
contentment
.
In
so
doing
(
as
did
our
first
parents
)
for
the
forbidden
fruite
:
Gen.
3.6
.
we
lose
not
onely
an
earthly
Paradise
,
but
also
an
heauenly
,
that
is
to
say
,
Gen.
25.34
.
all
the
delights
and
most
excellent
pleasures
that
a
man
can
imagine
or
thinke
vppon
.
For
a
messe
of
pottage
we
sell
our
birth-right
,
and
all
the
commoditie
that
dependes
therevpon
,
as
did
Esau
.
We
make
more
account
of
the
flesh
pots
and
Onyons
of
Egypt
,
then
we
doe
of
the
holy
lande
,
with
all
the
abundance
and
blessinges
thereof
.
To
be
short
,
we
rather
loue
(
as
did
the
Prodigall
child
)
to
liue
amongst
swyne
with
shales
and
huskes
,
Luke
.
15.16
.
then
to
be
nourished
and
sustained
in
the
house
of
our
father
with
the
bread
of
Angels
.
Gen.
19.26
.
And
finally
by
the
example
of
Lots
wife
,
we
do
rather
lust
and
long
after
the
filthy
and
infamous
pleasures
of
our
Sodome
,
with
whom
we
had
rather
to
perish
,
then
to
be
saued
in
disclaiming
and
forsaking
them
.
In
the
lamenting
and
bewayling
whereof
,
we
may
well
say
with
the
Peophet
,
Psal
.
94.8
.
Psal
.
94.8
.
Vnderstand
ye
vnwise
among
the
people
:
and
ye
fooles
,
when
will
ye
be
wise
?
For
what
maketh
vs
so
greatly
to
esteeme
of
the
worlde
,
and
of
that
that
is
therein
,
but
an
accursed
and
a
damnable
desire
,
which
doth
so
blinde
our
eyes
,
that
oftentimes
we
take
light
for
darkenesse
:
and
contrariwse
darknesse
for
light
,
sower
things
for
sweete
thinges
,
and
sweete
thinges
for
sower
.
To
the
intent
then
that
we
be
not
deceiued
in
our
iudgementes
,
wee
are
therefore
for
to
ground
them
,
not
vpon
the
outward
appearance
of
thinges
,
neyther
yet
vpon
the
common
opinion
or
errour
rather
of
men
,
who
being
senselesse
and
sensuall
,
doe
neither
approoue
or
disprooue
of
things
that
come
before
them
,
but
as
they
are
eyther
pleasing
or
displeasing
to
their
sence
and
appetite
:
but
wee
are
to
iudge
all
thinges
,
and
as
the
Apostle
sayth
,
by
the
worde
of
God
,
which
is
a
most
true
and
infallible
rule
to
discerne
betwixt
truth
and
falshoode
:
and
in
our
iudgementes
not
to
followe
our
owne
reason
,
or
carnall
wisedome
,
which
is
an
enemie
vnto
God
,
and
which
ordinarily
iustifieth
that
that
God
condemneth
,
and
contrariwise
condemneth
that
that
he
iustifieth
.
Now
we
see
thē
what
the
word
of
God
techeth
vs
concerning
the
world
,
&
the
things
in
the
world
.
Loue
not
the
world
(
sayth
S.
Iohn
)
nor
the
thinges
that
are
in
the
worlde
,
1.
Iohn
.
2.15
.
for
if
any
one
loue
the
world
,
the
loue
of
the
father
is
not
in
him
.
For
that
which
is
in
the
world
,
to
wit
,
the
lust
of
the
flesh
,
the
pride
of
the
eye
,
and
the
ouerweening
of
this
life
,
is
not
of
God
,
but
of
the
world
.
See
then
what
it
is
that
the
Apostle
teacheth
vs
,
concerning
the
world
:
namely
,
that
we
loue
it
not
,
if
we
will
haue
God
to
loue
vs.
And
Salomon
speketh
after
this
sort
,
after
hauing
a
long
while
,
yea
and
that
diligently
weighed
and
considered
the
whole
estate
of
the
world
,
the
vanitie
and
inconstancie
of
the
spirites
of
men
,
the
diuersities
of
studies
that
they
giue
themselues
vnto
,
the
mutabilitie
and
sudden
change
of
their
purposes
and
determinations
,
the
slightnesse
&
slendernes
of
their
iudgmentes
that
they
haue
to
prayse
or
dispraise
,
to
take
or
to
leaue
,
to
loue
or
to
loath
,
to
like
or
to
dislike
the
thinges
that
are
set
before
them
,
he
well
knew
not
onely
by
reason
and
iudgement
:
but
also
by
experience
and
proofe
that
the
desires
of
most
part
of
men
,
are
but
the
follies
and
vanities
that
they
do
adore
,
being
led
thereunto
by
the
rashnesse
and
vnaduised
headinesse
of
their
owne
affections
,
who
because
they
are
blind
,
&
will
not
abide
to
be
gouerned
or
guided
by
any
good
reason
,
are
easily
transported
and
carried
euen
thither
,
whither
pleasure
&
the
diuell
driueth
them
.
Wherupon
it
commeth
to
passe
,
that
some
doe
ambitiously
and
vaine-gloriously
hunt
after
honors
,
&
dignitie
in
the
world
,
&
for
the
accomplishing
and
atchieuing
therof
,
they
violate
and
breake
all
law
&
equitie
,
they
forget
all
pietie
and
humanitie
,
they
mingle
and
confound
all
things
,
they
further
and
fauour
the
wicked
whom
they
cleaue
vnto
,
they
hate
,
and
reiect
the
good
and
godly
,
they
make
warre
in
the
countrey
,
wherein
they
haue
bin
bred
,
borne
,
and
brought
vp
,
they
take
away
libertie
if
they
can
,
and
that
by
cruell
tyrannie
that
they
exercise
,
they
bring
men
into
miserable
thraldome
and
bondage
,
as
did
Iulius
Caesar
,
and
others
before
and
after
him
.
Doth
not
this
plainely
and
euidently
shewe
,
that
there
is
nothing
more
true
,
then
that
that
our
Sauiour
Christ
saide
of
such
ambitious
wretches
,
Luke
.
16.15
.
namely
,
that
that
which
is
greatly
and
highly
esteemed
amongest
men
,
is
oftentimes
abhominable
before
God
.
And
how
then
can
they
be
acceptable
vnto
him
,
seeing
that
the
greater
part
of
them
,
beleeue
neither
in
him
,
nor
in
Iesus
Christ
?
As
it
is
written
in
the
scripture
:
How
can
you
beleeue
,
seeing
ye
receiue
glorie
one
of
another
,
and
seeke
not
for
that
which
commeth
from
God
onely
?
And
elsewhere
the
Pharisies
&
chiefe
of
Ierusalem
,
condemning
themselues
,
Iohn
.
7.48
.
sayde
,
is
there
any
of
the
rulers
that
beleeue
in
him
,
to
wit
,
in
Iesus
Christ
?
Matth
.
11.25
.
And
in
S.
Mathew
he
sayth
,
I
thanke
thee
O
Father
,
Lord
of
heauen
and
of
earth
,
that
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
reuealed
thē
to
babes
&
sucklings
.
We
are
not
therefore
to
be
sorrowfull
or
greiued
to
leaue
the
honors
,
&
promotions
of
this
world
,
which
do
ordinarily
make
vs
to
forget
God
,
and
our selues
,
and
which
do
turne
vs
from
the
studie
&
exercise
of
godlinesse
,
which
doe
induce
and
leade
vs
to
seeke
after
our
owne
glorie
,
rather
then
the
glory
of
God
,
which
make
vs
to
disdaine
,
&
to
scorne
our
neighbours
,
and
not
to
know
that
we
are
but
dust
and
ashes
,
&
finally
which
do
leade
vs
to
adore
,
and
to
worship
the
diuell
,
and
doe
make
vs
altogether
sencelesse
&
without
feeling
,
as
the
Prophet
saith
,
Psal
.
49.12
.
Psal
.
49.12
.
But
man
shall
not
continue
in
honour
he
is
like
the
beasts
that
die
.
And
a
little
before
,
where
he
speaketh
expresly
further
of
the
sottish
and
foolish
imaginations
of
these
ambitious
wretches
,
Psal
.
49.10.11
.
Psal
.
49.10.11
For
he
seeth
that
wise
men
die
,
and
also
that
the
ignorant
and
foolish
perish
,
and
leaue
their
riches
for
others
.
Yet
they
thinke
their
houses
and
their
habitations
shall
continue
for
euer
,
euen
from
generation
to
generation
,
and
cal
their
lands
by
their
names
.
2.
Goods
and
riches
.
Now
then
,
as
we
ought
not
to
be
vnwilling
to
leaue
the
honours
and
great
promotions
of
this
world
,
for
the
reasons
afore
shewed
:
so
should
we
not
be
vnwilling
to
forgo
riches
and
temporall
goods
,
seeing
that
departing
this
life
,
we
are
compelled
and
constrained
to
abandon
and
forsake
them
.
And
indeede
,
to
speake
truely
and
properly
,
they
are
not
the
true
and
euerlasting
goods
of
the
children
of
God
,
nor
the
heritage
that
their
father
keepeth
for
them
&
which
Christ
hath
bought
for
them
:
For
his
kingdome
which
is
the
riches
that
we
looke
for
,
and
is
promised
vnto
vs
,
is
not
of
the
world
,
but
is
heauenly
:
so
the
glory
,
the
power
,
the
estate
,
the
riches
,
the
honors
,
the
pleasures
,
the
counsell
,
the
peace
,
and
all
the
felicitie
of
this
kingdome
:
yea
all
,
I
say
,
is
diuine
,
and
spiritual
.
Iesus
Christ
,
who
is
the
King
of
this
kingdome
,
what
temporall
goods
did
hee
purchase
or
possesse
,
when
he
was
in
the
worlde
,
where
he
had
not
so
much
as
had
the
birdes
of
the
ayre
,
nor
as
had
the
foxes
:
that
is
,
he
had
neither
nest
,
couer
,
nor
hole
to
rest
or
to
hide
his
head
in
?
And
the
Apostles
,
who
are
as
the
Peeres
and
Princes
of
this
kingdome
,
what
reuenewes
or
commings
in
?
what
great
possessions
had
they
in
this
worlde
?
S.
Peter
sayde
,
Acts.
3.6
.
speaking
vnto
the
lame
cripple
that
lay
at
the
gate
of
the
Temple
to
aske
the
almes
,
Siluer
and
gold
haue
I
none
,
but
such
as
I
haue
,
that
giue
I
thee
:
In
the
name
of
Iesus
of
Nazareth
rise
vp
and
walke
.
And
S.
Paul
sayth
,
we
are
,
2.
Cor
.
6.10
.
as
poore
and
needie
,
and
yet
we
inrich
our selues
the
more
,
as
not
hauing
any
thing
,
yet
possessing
all
things
.
We
may
hereby
then
perceiue
and
see
,
that
the
goods
wherwith
God
will
here
inrich
his
children
,
are
not
earthly
and
corruptible
,
so
that
they
should
be
subiect
vnto
theeues
,
or
vnto
rust
:
but
they
are
spirituall
,
certaine
,
and
durable
,
which
cost
not
any
thing
either
in
the
getting
or
in
the
keeping
:
for
God
of
his
meere
free
goodnesse
giueth
them
vnto
vs
,
and
keepeth
thē
for
vs
,
neither
is
there
any
that
can
take
them
from
vs
,
but
he
that
gaue
them
vs
,
which
he
neuer
doth
,
vnlesse
he
be
either
by
our
vnthankfulnes
or
by
our
abusing
of
them
,
thereunto
constrained
:
we
turning
thē
vnto
some
other
end
,
then
that
wherefore
he
hath
bestowed
thē
vpon
vs.
The
goods
then
that
we
ought
to
esteeme
and
to
labour
for
,
and
which
we
ought
to
be
affraide
to
lose
,
are
celestiall
and
heauenly
,
as
the
grace
of
God
,
our
adoption
,
faith
,
the
word
of
God
,
hope
,
loue
,
patience
,
humilitie
,
peace
and
quietnes
of
our
consciences
:
but
especially
the
righteousnes
of
Iesus
Christ
,
which
is
the
fountaine
from
whence
all
the
other
graces
,
fauours
,
and
blessings
of
our
God
are
deriued
and
flow
vnto
vs
:
because
that
thereby
,
and
by
the
communicating
that
by
it
is
made
vnto
vs
,
wee
are
reconciled
,
and
againe
vnited
vnto
him
,
we
are
held
and
continued
in
his
grace
&
fauour
,
whereupon
wee
conceiue
and
gather
a
certaine
and
an
infallible
hope
of
eternall
life
,
which
is
the
heape
and
the
head
of
all
blessednes
and
of
all
true
felicitie
that
possibly
wee
can
desire
.
Which
indeede
is
there
whither
wee
ought
to
aspire
,
and
whither
all
the
thoughts
of
our
minds
,
&
al
the
desires
of
our
harts
ought
to
tende
.
For
this
is
our
chiefe
felicitie
and
the
end
of
our
blessednes
,
&
not
these
brittle
goods
&
riches
which
do
not
better
the
owners
therof
:
but
are
oftentimes
an
occasion
to
impaire
&
to
make
them
worse
,
if
they
looke
not
well
vnto
them
,
(
as
the
Apostle
saith
)
both
to
puffe
them
vp
with
a
vaine
presumption
,
and
to
make
them
proud
and
hautie
,
so
that
they
should
trust
in
the
vncertainty
of
riches
,
and
therupon
to
liue
to
themselues
,
&
to
haue
small
society
or
community
with
others
,
to
be
insolent
&
outragious
,
as
the
Prophet
Dauid
saith
,
Psal
.
73.6
.
Psal
.
73.6
.
Therefore
pride
is
as
a
chaine
vnto
them
,
and
cruelty
couereth
them
as
a
garment
.
And
speaking
of
the
trust
and
confidence
that
worldly
men
do
ordinarily
put
in
their
riches
,
he
saieth
elsewhere
,
Psalm
.
49.6
.
Psal
.
49.6
.
They
trust
in
their
goods
,
and
boast
themselues
in
the
multitude
of
their
riches
.
And
afterward
mocking
them
for
that
their
vaine
confidence
he
addeth
,
Psa
.
49.7
.
Psal
.
49.7
.
Yet
a
man
can
by
no
meanes
redeeme
his
brother
:
he
cannot
giue
his
ransome
to
God
.
Further
,
in
an
other
place
,
where
he
speaketh
of
thē
both
together
:
to
wit
,
of
the
iniuries
,
violences
,
and
oppressions
,
that
the
rich
and
mightie
of
this
world
do
to
the
poore
,
&
of
their
vaine
hope
he
sayth
,
Psal
.
62.10
.
Psal
.
62.10
.
Trust
not
in
oppression
nor
in
robberie
:
be
not
vaine
:
if
riches
increase
,
set
not
thy
hart
thereon
.
This
is
the
reason
,
why
our
Sauiour
Iesus
Christ
calleth
riches
,
the
riches
of
iniquity
,
not
that
they
are
not
the
good
creatures
of
God
,
Luke
.
16.9
.
when
men
know
how
to
enioy
and
to
vse
them
well
,
as
God
hath
commanded
them
:
but
because
that
euery
man
almost
,
doth
abuse
them
,
&
makes
thē
serue
to
their
disordered
,
&
vnbridled
affections
.
So
saith
S.
Paul
,
that
the
diuell
vnder
riches
layeth
grins
&
snares
,
1.
Tim
.
6.9.10
for
to
entrappe
and
ensnare
vs
,
&
by
them
,
to
make
vs
to
fall
into
many
foolish
&
hurtful
desires
,
which
lead
vs
vnto
perdition
and
destruction
,
yea
&
oftentimes
which
make
vs
to
swarue
from
the
faith
,
as
most
commonly
we
see
it
befalleth
vnto
manie
apostataes
,
who
being
reproued
for
their
reuolting
and
departing
from
the
church
,
haue
none
other
answere
to
excuse
,
&
to
colour
their
apostasie
withall
but
this
,
that
they
would
not
willingly
lose
their
goods
,
louing
rather
in
keeping
them
for
a
smal
while
to
perish
accursedly
,
then
in
letting
them
go
,
to
be
saued
eternally
.
Wherein
they
shew
themselues
to
be
verie
farre
from
being
willing
to
follow
the
counsell
of
our
Sauiour
Iesus
Christ
,
and
to
be
one
of
his
disciples
,
vnto
whom
he
gaue
this
counsaile
:
namely
,
that
if
their
hand
or
their
foote
did
make
them
to
fall
,
that
they
should
cut
them
off
,
Matt
.
5.29.30
and
cast
them
behind
them
,
because
it
was
better
for
them
to
enter
into
the
kingdome
of
heauen
maimed
and
lame
,
then
hauing
two
hands
and
two
feete
to
be
cast
into
hell
fire
.
And
likewise
for
the
eye
,
which
is
a
part
of
the
bodie
,
which
we
make
great
account
of
,
if
in
case
that
it
make
vs
to
stumble
,
that
we
are
to
plucke
it
out
and
cast
it
behinde
vs
:
for
(
saith
he
)
it
is
better
for
vs
to
be
blind
,
and
to
enter
into
life
,
then
hauing
two
eyes
to
be
cast
into
hell
fire
.
What
should
we
do
then
with
these
worldly
riches
,
when
as
we
feele
that
by
them
we
are
held
and
hindered
from
following
of
Christ
willingly
?
Were
it
not
more
expedient
,
and
better
for
vs
,
willingly
,
and
with
a
good
courage
to
breake
these
snares
and
cords
,
which
do
hold
vs
as
hampered
and
guiued
,
and
so
to
escape
,
then
staying
,
fastened
and
tangled
,
to
fall
into
the
hands
of
that
filthie
fowler
the
diuell
?
A
notable
example
of
a
heathen
man
which
despised
those
riches
that
hindered
him
.
Crates
of
Thebes
perceiuing
that
the
riches
which
he
did
possesse
,
drew
him
from
the
studie
of
Philosophie
,
and
that
the
great
care
that
he
had
for
the
ordering
&
disposing
of
thē
,
withheld
him
from
that
freedome
&
liberty
of
mind
that
he
desired
,
He
took
them
&
threw
thē
all
into
the
sea
:
couragiously
saying
,
that
he
had
rather
drowne
them
then
be
drowned
by
them
.
Now
thē
if
this
poore
heathen
man
did
thus
,
for
the
desire
The
third
&
most
daungerous
concupiscence
,
which
is
in
the
world
,
Pleasure●
which
are
v●rie
dangerous
.
is
the
lust
of
the
flesh
,
which
Salomon
at
large
in
the
booke
of
the
Preacher
pursueth
and
entreateth
of
,
to
shew
&
to
proue
,
that
it
is
the
most
high
,
and
capitall
of
all
vanities
:
for
there
haue
bene
,
and
are
verie
few
in
the
world
,
which
seeke
not
aft●r
pleasure
,
and
the
contentment
of
their
flesh
.
Some
delight
to
build
faire
mansions
and
sumptuous
houses
,
for
euer
to
vphold
the
memoriall
of
their
names
,
as
the
Prophet
saith
,
Psal
.
49.11.12
.
Plas
.
49.11.12
For
he
seeth
that
wise
men
die
,
and
also
that
the
ignorant
and
foolish
perish
,
and
leaue
their
riches
for
others
.
Yet
they
thinke
their
houses
and
their
habitations
shall
continue
for
euer
,
euen
from
generation
to
generation
,
and
cal
their
lands
by
their
names
.
But
man
shall
not
continue
in
honour
:
he
is
like
the
beasts
that
die
.
Others
take
pleasure
in
hauing
faire
gardens
,
faire
plants
,
faire
knots
,
faire
allies
and
arbours
to
haue
shade
and
coolenesse
:
others
pompously
and
proudly
attire
themselues
,
and
almost
spend
the
whole
day
in
crisping
&
curling
their
haire
,
in
trimming
&
pranking
their
ruffes
,
&
rebattaes
,
in
fining
&
perfuming
themselues
:
others
desire
to
haue
heapes
of
riches
,
and
store
for
the
decking
and
adorning
of
their
closets
and
chambers
,
with
fine
tapestrie
,
faire
cubberds
,
costly
beds
,
with
hangings
,
with
chaines
of
gold
,
and
with
the
richest
imbroderings
that
may
be
found
,
with
shining
Iuorie
,
and
with
fine
plate
,
both
of
gold
and
siluer
.
Others
desire
to
haue
alwaies
their
tables
couered
with
the
rarest
and
daintiest
meates
that
may
be
gotten
,
and
to
haue
the
most
cleanly
and
cunning
cookes
to
dight
,
and
to
dresse
it
.
Others
delight
to
be
in
pleasant
company
,
where
they
may
laugh
and
be
merrie
,
where
they
may
daunce
and
dally
,
yea
,
and
to
do
other
things
,
which
cannot
with
honestie
be
written
or
spoken
:
and
all
these
things
,
to
be
briefe
,
what
other
thing
are
they
,
but
the
very
marks
,
monuments
and
ensignes
of
filthinesse
,
of
dissolution
,
and
of
the
vanities
of
them
which
(
though
falsely
)
call
themselues
Christians
?
As
it
was
heretofore
said
of
the
image
of
gold
,
which
Phyrna
that
famous
curtesan
of
Athens
,
caused
to
be
set
vp
in
the
middest
of
their
cittie
,
with
this
inscription
vpon
it
,
This
is
the
image
and
the
spoile
of
the
dissolute
and
infamous
wantonnes
of
the
Greekes
.
This
thing
shee
then
did
in
one
onely
citie
of
Greece
,
for
to
discipher
and
to
lay
open
the
blemished
and
dissolute
life
of
the
citizens
thereof
:
but
now
adayes
amongst
Christians
,
there
is
not
a
house
in
their
cities
,
nor
a
cottage
in
their
fieldes
,
where
a
man
may
not
see
the
armes
of
the
world
aduanced
,
and
the
banner
of
that
wicked
and
vncleane
spirit
which
gouerneth
,
yea
&
that
vpon
those
days
that
God
hath
reserued
vnto
himself
,
to
the
end
that
in
them
the
whole
world
should
giue
it selfe
vnto
the
praising
of
him
,
in
which
,
yea
and
that
altogither
,
we
should
not
thinke
vpon
any
other
thing
,
but
vpon
the
sanctifying
,
&
celebrating
of
his
holy
name
.
But
the
world
is
so
farre
off
from
perfourming
this
,
that
amongst
seuen
dayes
in
the
week
,
there
is
not
any
one
which
is
so
prophaned
and
abused
,
as
is
the
Sabaoth
now
adayes
,
which
now
seemeth
to
be
ordained
to
giue
libertie
to
the
diuell
,
and
to
our
flesh
,
by
dauncing
,
feasting
,
and
by
all
other
pleasant
delights
that
each
man
delighteth
in
and
desireth
.
Who
is
he
then
that
cannot
willingly
forsake
these
pleasures
,
because
that
leauing
them
,
those
things
depart
from
him
,
which
bring
nothing
else
but
shame
and
dishonour
,
wast
,
and
losse
of
goods
,
and
infinite
sicknesses
vnto
the
bodie
,
and
vnto
the
spirite
blockishnes
,
and
dulnesse
,
which
bring
desolations
and
ouerthrowes
of
countries
,
kingdomes
,
and
houses
,
which
bring
a
contempt
of
vertue
,
and
of
all
honestie
,
which
bring
a
hatred
of
all
true
religion
,
and
of
God
himselfe
,
which
such
swine
flie
from
and
are
afraid
of
,
so
that
they
would
neuer
heare
him
spoken
of
:
which
doe
not
onely
make
men
effeminate
and
wanton
,
but
in
the
end
besotteth
them
,
and
maketh
them
like
vnto
beasts
,
not
ceasing
vntil
they
haue
brought
thē
euen
vnto
death
,
if
they
continue
therein
?
Let
vs
therefore
take
heed
,
that
we
be
not
deceiued
by
their
flatteries
,
and
faire
shew
:
their
beautie
which
is
outward
is
alluring
,
and
entising
,
&
deceiueth
those
which
take
not
heed
vnto
the
venim
that
lieth
hidden
vnder
it
:
as
the
foule
,
and
the
fish
are
taken
with
the
hooke
,
being
deceiued
by
the
baite
that
couereth
it
.
Let
vs
looke
backe
behind
and
not
before
,
as
Aristotle
doth
most
wisely
admonish
&
aduise
vs
:
for
pleasures
be
fore
,
seeme
to
be
faire
&
goodly
:
as
are
Meare-maids
:
but
if
one
looke
behind
on
the
hind-part
of
them
,
they
draw
after
them
the
long
traine
or
taile
of
a
serpent
,
which
is
so
vgly
,
that
the
very
sight
thereof
is
to
be
feared
.
Alas
,
who
can
reckon
vp
the
huge
heape
of
mischiefes
and
of
miseries
,
Examples
of
mischiefes
that
came
vpon
the
world
by
pleasures
.
that
came
vpon
vs
,
by
the
small
pleasure
that
our
parents
had
,
in
eating
of
the
forbidden
fruite
?
What
was
the
cause
why
God
,
who
is
so
patient
and
slow
vnto
wrath
,
sent
vpon
the
earth
such
a
great
deluge
and
floud
of
waters
,
whereby
he
swept
,
and
tooke
away
,
euery
liuing
thing
vpon
the
face
of
the
earth
,
except
Noah
and
his
familie
,
and
the
creatures
that
he
tooke
with
him
into
the
Ark
:
the
occasion
of
such
a
horrible
&
fearefull
iudgement
of
God
,
was
it
not
the
filthie
whoredomes
of
those
times
which
raigned
amongst
men
,
which
indifferently
without
respect
tooke
wiues
&
women
which
pleased
themselues
,
and
so
mingled
themselues
with
them
,
without
hauing
regard
vnto
that
order
and
honestie
,
which
God
in
the
beginning
of
the
world
,
commanded
when
he
appointed
marriage
?
What
was
the
cause
likewise
of
the
vtter
subuersion
and
ouerthrow
of
Sodome
,
and
of
the
cities
there
abouts
,
but
their
infamous
whoredomes
,
and
villanous
pleasures
that
they
tooke
in
their
banquettings
and
gluttonie
?
Why
likewise
was
God
so
highly
offended
with
his
people
in
the
wildernesse
,
where
at
one
time
he
caused
to
die
an
hundreth
and
three
and
twentie
thousand
,
and
at
another
time
a
verie
great
number
,
was
it
not
by
meanes
of
the
whoredomes
that
they
committed
with
the
Madianites
?
And
the
Quailes
which
they
craued
for
the
satisfying
of
their
greedie
hunger
,
whereof
God
would
haue
a
perpetuall
memoriall
and
rememberance
kept
,
commaunding
that
the
place
where
they
had
receiued
such
a
great
plague
,
should
for
euer
hereafter
be
called
the
Sepulchre
of
concupiscence
?
What
fell
there
out
afterward
in
the
house
and
towne
of
Hamor
,
because
of
the
whoredome
that
his
sonne
Sichem
had
committed
with
Dinah
,
the
onely
daughter
of
Iacob
?
And
that
iudgement
likewise
of
Dauid
,
for
defiling
the
wife
of
his
seruant
Vriah
?
And
that
of
Salomon
his
sonne
,
who
was
so
wise
,
and
had
receiued
from
God
such
honour
and
fauour
,
such
glorie
,
riches
,
and
power
,
yea
and
further
,
beyond
all
this
,
such
comfortable
&
excellent
promises
of
God
,
that
rightly
he
might
be
called
the
most
excellent
Prince
,
of
all
the
kings
and
great
princes
of
the
earth
?
And
yet
the
delightes
and
pleasures
of
this
world
knew
how
to
beguile
and
to
circumuent
him
,
that
they
tooke
from
him
his
spirite
and
his
vnderstanding
,
yea
and
that
in
his
old
age
,
when
he
should
haue
had
more
wisdome
,
and
haue
had
his
iudgement
better
staied
&
setled
:
and
made
him
not
only
to
forget
God
,
and
the
bond
that
God
had
of
him
:
but
also
to
sacrifice
vnto
Idols
,
as
a
man
cleane
without
sense
:
and
that
to
satisfie
and
content
his
strange
wiues
and
concubines
,
vnto
whom
he
was
ioyned
contrarie
to
the
expresse
commandement
of
God
,
whereupon
afterwards
ensued
thousands
of
mischiefes
vnto
his
house
and
posteritie
.
The
house
of
Achab
,
was
it
not
vtterly
rased
&
ouerthrowne
,
by
meanes
of
the
whordomes
both
bodily
and
spirituall
that
there
raigned
?
What
was
the
cause
of
so
manie
&
so
pitifull
tragedies
which
were
written
concerning
the
ruines
,
miseries
,
and
desolations
that
befell
vnto
the
house
of
Priamus
,
being
a
king
renowmed
for
his
riches
,
his
greatnes
,
his
glorie
,
and
his
plenty
,
amongst
al
the
greatest
and
famous
Princes
of
Asia
?
Were
they
not
the
follies
of
the
loue
that
he
bare
vnto
Helen
and
to
Paris
?
The
occasion
likewise
of
the
mischiefs
,
which
afterwards
succeeded
in
the
court
of
that
great
king
Agamemnon
,
after
his
returne
from
Troy
,
he
being
a
conquerour
ouer
his
enimies
,
and
by
that
meanes
laden
with
glorie
and
credite
,
was
it
not
the
impudencie
of
his
wife
Clitemnestra
,
and
of
Egista
his
concubine
?
The
spoiles
&
wastes
that
were
made
in
Ionia
in
the
time
of
Cyrus
,
and
the
great
calamities
and
miseries
that
were
spread
ouer
the
whole
countrie
,
which
was
more
faire
&
fruitfull
,
then
was
Asia
:
did
they
not
come
from
the
selfesame
occasion
,
as
Herodotus
writeth
?
Alas
,
who
can
sufficiently
reckon
vp
al
the
mischiefes
&
euils
,
which
this
cursed
concupiscence
&
lust
of
the
flesh
hath
brought
and
daylie
bringeth
?
Truely
Plato
,
and
that
verie
well
,
calleth
it
the
verie
baite
of
all
mischiefes
and
miseries
.
And
Adrian
the
Emperour
doth
verie
fitly
,
by
comparison
,
resemble
it
vnto
a
bitter
pill
,
which
on
the
outside
is
guilt
and
varnished
ouer
,
A
similitude
.
to
make
it
to
go
downe
,
and
to
be
swallowed
the
more
easily
:
but
when
one
commeth
to
the
digesting
of
it
,
then
shall
one
feele
the
bitternesse
thereof
:
onely
there
is
this
difference
,
that
pilles
do
purge
and
vent
euill
humours
which
are
in
the
bodie
,
and
so
make
it
more
sound
:
but
contrariwise
,
pleasures
do
multiplie
and
increase
them
,
and
do
wholly
corrupt
the
good
disposition
both
of
the
bodie
and
of
the
soule
.
When
these
pleasures
are
turned
from
vs
,
whether
it
be
by
death
,
by
sicknesse
,
by
pouertie
,
by
age
,
or
otherwise
,
we
ought
no
lesse
to
reioice
,
then
if
we
were
escaped
from
the
hands
of
some
cruell
and
furious
tyrants
.
For
there
is
no
tyrannie
more
cruell
,
then
is
that
of
pleasure
,
and
lust
(
as
saith
Cicero
:
)
because
that
other
tyrannies
stretch
but
vnto
the
goods
and
bodie
onely
,
but
these
pleasures
stretch
vnto
the
soules
and
consciences
,
which
they
torture
,
and
torment
after
a
straunge
manner
.
Who
soeuer
then
desireth
libertie
,
and
peace
in
his
spirite
,
and
to
haue
a
peaceable
and
a
quiet
heart
,
which
is
the
greatest
iewell
that
one
can
either
seeke
or
finde
in
this
world
,
he
must
bid
adew
and
farewell
vnto
all
the
pleasures
of
this
world
,
and
must
reioyce
when
they
depart
from
him
,
as
they
doe
at
death
.
Men
are
to
propound
these
things
vnto
the
sicke
,
who
finde
themselues
as
yet
ouermuch
glewed
and
fastened
vnto
the
ease
and
outward
deceiueable
pleasures
of
this
world
.
And
on
the
otherside
,
to
set
before
them
those
ioyes
which
they
looke
for
,
and
which
are
alredie
prepared
for
them
in
the
heauens
,
which
are
so
great
and
excellent
,
that
the
verie
smell
and
tast
onely
,
which
the
Apostles
and
Martyres
had
thereof
by
the
spirite
of
God
,
made
them
to
forget
the
world
,
with
al
the
delights
therof
,
before
they
departed
out
of
it
.
A
comparison
of
the
pleasures
that
we
leaue
when
we
dy
,
&
of
those
that
we
shall
find
in
the
heauens
.
What
then
shal
be
the
ioy
,
when
,
as
being
dead
,
we
shal
drinke
our
fill
at
the
fountaine
of
these
pleasures
,
when
we
shall
openly
behold
the
face
of
our
God
,
and
of
our
Sauiour
Iesus
Christ
?
When
we
shall
be
set
at
his
table
with
the
Patriarches
,
Abraham
,
Isaack
,
and
Iacob
?
When
we
shal
heare
the
sweete
musicke
of
the
Angels
continually
singing
vnto
the
holy
,
holy
,
holy
,
to
the
great
God
of
hostes
,
be
praise
,
glorie
,
and
honour
for
euer
?
When
God
shall
wipe
away
all
teares
from
the
eyes
of
his
children
,
when
he
shall
make
them
enter
into
the
enioying
of
his
rest
,
and
of
their
ioy
?
When
he
shall
make
them
sit
by
him
vpon
their
seueral
seats
,
trimmed
&
prepared
for
thē
,
to
iudge
altogither
,
that
world
,
&
the
diuels
?
And
finally
when
insteed
of
the
sun
&
the
moone
,
they
shall
haue
a
perpetuall
light
:
namely
,
when
he
shal
spread
vpon
them
an
euerlasting
ioy
?
This
pleasure
shal
be
,
as
Christ
Iesus
saide
,
a
continuall
and
an
eternall
ioye
,
and
not
as
the
pleasures
of
the
worlde
,
which
fade
away
with
the
time
,
&
lose
their
sauour
,
how
great
and
delectable
so
euer
they
be
in
their
beginning
.
As
we
daily
see
amongest
men
by
experience
,
who
earnestly
and
greedily
affect
the
thinges
that
they
desire
,
and
when
they
haue
obtayned
that
that
they
wished
for
,
and
doe
sometimes
enioy
that
that
they
desired
:
presently
this
great
heat
of
theirs
beginneth
by
little
and
little
to
coole
,
and
to
be
diminished
,
and
in
the
end
vtterly
fadeth
and
vanisheth
away
,
yea
and
oftentimes
it
commeth
to
passe
,
that
after
wee
haue
had
the
enioying
of
that
that
wee
desired
with
such
a
great
affection
,
we
doe
afterwardes
loath
it
with
as
great
a
dislike
,
whereof
we
haue
in
the
scripture
a
notable
example
,
2.
Sam
.
13.15
.
in
Amnon
the
sonne
of
Dauid
and
his
sister
Thamar
.
But
the
true
pleasures
,
which
the
blessed
soules
doe
enioy
in
the
kingdome
of
heauen
,
are
farre
of
an
other
nature
and
qualitie
:
for
in
satisfying
vs
,
they
still
giue
vnto
vs
an
appetite
,
and
in
filling
vs
,
they
leaue
vs
hungry
,
they
quench
our
thirst
,
and
yet
we
remaine
drie
,
in
such
sort
that
in
satisfieng
and
contenting
our
appetites
,
they
still
leaue
vs
greedie
,
and
desirous
to
remaine
alwayes
in
that
estate
,
and
yet
we
shall
neuer
be
hurt
or
surfet
thereby
.
These
are
then
the
true
pleasures
that
wee
ought
alwayes
to
desire
and
to
procure
,
and
not
worldly
pleasures
which
are
wholly
crasie
,
and
brittle
.
For
euen
as
those
that
are
sore
or
gowtie
,
take
pleasure
and
feele
some
ease
so
long
as
one
rubbeth
their
sore
,
which
yet
notwithstanding
lasteth
but
awhile
,
because
they
are
presently
pursued
with
griefe
,
which
afterwarde
pricketh
and
grieueth
them
the
worse
:
so
those
that
are
voluptuous
,
neuer
haue
any
pleasure
,
but
it
is
intermingled
with
thousands
of
griefes
and
miseries
:
yea
and
their
pleasure
is
like
vnto
the
pleasure
of
those
that
are
tickled
,
which
haue
therein
I
knowe
not
what
panges
and
prickes
,
which
maketh
them
to
forget
,
and
to
hate
such
pleasure
.
There
is
yet
further
,
8
Against
vnwillingnesse
to
forsake
wife
and
children
.
one
coare
or
clogge
,
which
may
greatly
torment
and
grieue
those
that
are
sicke
,
which
wee
are
to
take
from
them
:
to
wit
,
the
losse
of
their
wiues
and
children
,
and
of
their
presence
and
companie
,
which
they
feare
shall
be
taken
away
by
death
.
Now
the
comfort
that
herein
is
to
be
giuen
vnto
thē
,
and
the
remedie
that
one
must
apply
vnto
this
temptation
,
is
,
to
alleage
vnto
them
the
promises
that
God
maketh
vnto
widowes
:
namely
,
that
he
will
take
them
into
his
protection
,
Psal
.
146.9
.
and
promiseth
that
he
will
haue
a
particular
care
ouer
them
,
and
will
defend
and
maintayne
them
against
those
that
would
wrong
and
oppresse
them
,
and
will
shew
a
fearefull
vengeance
vppon
the
outrages
and
iniuries
that
shall
be
done
vnto
them
.
And
further
,
we
are
to
alleage
vnto
them
,
that
howsoeuer
they
be
left
and
forsaken
of
their
earthly
&
mortal
wiues
which
they
had
married
,
yet
that
there
is
an
other
for
them
,
which
is
immortall
,
to
wit
,
Iesus
Christ
,
who
will
neuer
forsake
them
,
no
more
then
he
will
all
other
faithfull
ones
,
which
wholly
repose
and
rest
themselues
in
him
,
and
therefore
leauing
them
into
the
custodie
and
tutorship
of
such
a
gouernour
,
they
are
not
any
whit
to
murmure
or
to
finde
fault
.
We
are
further
for
to
shew
vnto
them
,
that
going
foorth
of
this
world
,
it
is
as
if
that
they
and
their
wiues
should
together
take
a
voyage
,
or
as
if
the
one
should
go
a
litle
before
,
and
the
other
should
speedily
followe
after
.
And
finally
,
that
as
at
the
beginning
of
their
mariage
,
it
was
no
griefe
vnto
them
to
leaue
their
father
&
mother
and
cleaue
to
their
wiues
:
so
now
it
ought
not
to
grieue
him
to
leaue
his
wife
to
returne
vnto
God
,
who
ought
to
be
more
deare
vnto
vs
,
then
our
fathers
,
mothers
,
wiues
,
children
,
or
anie
other
thing
.
As
concerning
the
children
of
the
sicke
parties
,
we
are
to
set
before
them
this
excellent
promise
that
God
hath
made
vnto
them
,
for
them
,
&
for
their
children
,
and
which
he
hath
sealed
and
confirmed
by
the
baptisme
as
well
of
the
one
,
as
of
the
other
:
to
wit
,
that
he
will
be
their
God
,
and
the
God
of
their
seede
after
them
.
For
this
ought
to
assure
them
,
that
the
selfe
same
fauours
and
promises
that
God
hath
shewed
and
made
vnto
them
,
shall
be
continued
towardes
their
posteritie
,
as
hee
doth
expressely
promise
in
Exodus
,
that
he
will
shewe
fauour
and
mercie
vnto
a
thousand
generations
of
them
that
shall
loue
and
feare
him
,
&
which
shal
be
carefull
to
obserue
and
to
keepe
his
commaundements
.
What
is
there
then
which
can
be
wanting
vnto
those
children
,
who
walking
in
the
faith
and
godlinesse
of
their
fathers
,
are
by
the
promise
of
God
assured
to
be
alwayes
compassed
about
,
and
couered
with
his
grace
,
&
louing
kindnesse
,
which
grace
is
the
spring
&
fountaine
from
whence
floweth
all
our
prosperitie
,
&
blessednesse
?
Moses
sayth
,
Deut
.
8.3
.
that
Man
liueth
not
by
bread
onely
,
but
by
euery
word
that
commeth
out
of
the
mouth
of
God
.
Which
is
to
be
referred
not
vnto
nourishment
only
,
but
vnto
all
the
commodities
of
the
life
of
man
.
Those
fathers
thē
which
leaue
vnto
their
children
this
word
,
neede
not
to
care
either
for
the
foode
,
apparell
or
maintenance
of
their
children
.
For
they
are
assured
by
the
word
of
God
,
that
seeking
his
kingdome
and
the
righteousnesse
thereof
,
that
God
wil
giue
vnto
them
all
things
that
shal
be
necessary
for
this
present
life
.
For
being
their
shepheard
,
as
he
hath
beene
of
their
fathers
,
can
he
euer
forget
or
leaue
the
care
that
he
hath
of
his
sheep
?
Dauid
saith
,
speking
of
the
prouidence
of
God
,
&
exhorting
euery
man
to
rest
and
to
repose
himselfe
thereupon
as
he
did
,
Psal
.
23.1
.
Psal
.
23.1
.
The
Lord
is
my
shepheard
,
I
shall
not
want
.
And
else
where
,
where
he
compareth
the
condition
of
the
wicked
with
the
state
of
the
godly
,
he
saith
thus
of
the
godly
,
Psalm
.
37.
vers
.
19.20
.
Psal
.
37.19.20
.
They
shall
not
be
confounded
in
the
perilous
time
,
and
in
the
dayes
of
famine
they
shall
haue
enough
.
But
the
wicked
shall
perish
,
and
the
enemies
of
the
Lorde
shall
be
consumed
as
the
fatte
of
lambes
:
euen
with
the
smoake
shall
they
consume
away
.
And
pursuing
the
same
matter
further
in
verses
,
21.22
.
Verse
.
21.22
.
The
wicked
borroweth
and
payeth
not
againe
:
but
the
righteous
is
mercifull
,
and
giueth
.
For
such
as
be
blessed
of
God
,
shall
inherite
the
lande
,
and
they
that
be
cursed
of
him
,
shall
be
cut
off
.
And
a
little
after
he
sayth
,
verses
,
25.29
.
Verse
.
25.29
.
I
haue
beene
young
,
and
am
olde
,
yet
I
neuer
saw
the
righteous
forsaken
,
nor
his
seede
begging
bread
.
The
righteous
men
shall
inherite
the
lande
,
and
dwell
therein
for
euer
.
That
the
sicke
partie
should
leaue
and
commit
his
children
vnto
God
,
it
is
euident
that
hee
should
:
for
he
cannot
commit
them
into
the
handes
of
a
more
faithfull
gardian
or
keeper
.
Neyther
is
he
to
feare
,
if
they
continue
in
his
obedience
,
and
walke
in
his
feare
,
and
carrie
themselues
alwaies
before
him
in
simplicitie
and
soundnes
of
heart
,
that
any
euill
can
befall
them
.
Now
as
hitherto
we
haue
entreated
and
spoken
of
those
things
which
are
conuenient
to
be
propounded
and
set
before
the
sicke
,
as
well
for
to
instruct
him
,
as
for
to
comfort
and
exhort
him
to
the
doing
of
his
dutie
,
and
haue
also
declared
those
meanes
which
he
ought
to
follow
,
for
the
furnishing
&
fensing
of
him selfe
against
such
temptations
and
assaultes
,
as
in
the
time
of
his
sickenesse
he
may
be
assayled
withall
:
Nowe
it
remaineth
that
wee
make
a
briefe
summarie
or
a
short
rehearsall
of
our
whole
discourse
,
A
briefe
sum
of
the
whole
treatise
.
that
so
the
reader
may
in
a
briefe
see
that
that
is
largely
diducted
,
that
so
hee
may
furnish
himself
with
such
comfort
for
the
sick
,
as
he
shall
see
meete
and
conuenient
.
Salomon
saith
,
that
it
is
better
to
goe
into
the
house
of
mourning
,
Eccl.
7.4
.
then
into
the
house
of
feasting
,
because
this
is
the
end
of
all
men
,
and
the
liuing
shall
lay
it
to
his
heart
.
Therby
going
about
to
shew
that
the
principall
studie
and
exercise
,
wherunto
a
man
ought
to
apply
himselfe
all
his
life
long
,
is
the
meditation
of
the
brittlenesse
,
miserie
,
shortnesse
,
inconstancy
and
vncertaintie
of
his
life
.
And
continually
to
set
before
him
his
end
:
that
is
to
say
;
death
,
which
daily
by
little
and
litle
creepeth
&
stealeth
vpon
vs
,
so
that
we
know
neither
the
hower
nor
the
day
,
that
it
as
a
Bayleife
,
summoneth
and
citeth
vs
before
our
iudge
,
for
to
render
an
account
of
our
whole
life
.
It
is
good
therefore
that
we
alwayes
haue
our
minds
hereupon
,
and
that
at
euery
instant
,
hauing
our
loynes
girt
,
and
holding
in
our
handes
our
lampes
burning
continually
,
wee
be
not
surprised
or
ouertaken
of
a
sudden
,
eyther
by
sudden
death
,
or
by
the
vnlooked
for
comming
of
our
bridegrome
:
but
that
we
be
readie
to
receiue
him
when
hee
shall
come
,
and
so
may
enter
with
him
into
his
rest
.
But
for
as
much
as
the
loue
of
this
life
,
and
the
delights
of
this
world
,
doe
oftentimes
lull
vs
a
sleepe
,
and
turne
vs
from
the
remembrance
of
these
things
,
for
the
better
awaking
of
vs
wee
can
haue
no
better
way
,
then
often
to
frequent
the
Hospitales
,
and
houses
of
the
sicke
,
there
on
euery
side
,
not
only
to
see
and
behold
the
examples
and
images
of
the
corruption
and
mortality
of
our
poore
nature
,
to
humble
vs
,
and
to
make
vs
content
with
a
little
:
but
also
to
exercise
our
charitie
towards
the
poore
,
the
lame
,
and
those
that
are
afflicted
,
and
so
to
relieue
and
comfort
them
.
Now
for
the
doing
of
this
,
wee
are
first
for
to
shew
vnto
thē
,
that
all
sicknesses
come
from
God
,
who
sendeth
them
,
sometimes
to
chastice
vs
,
and
to
bring
vs
home
,
sometimes
to
trye
our
faith
and
patience
:
hereby
giuing
vs
an
argument
and
matter
to
shewe
the
trust
and
confidence
that
we
haue
in
him
,
by
prayers
and
sighes
to
craue
his
mercie
,
to
acknowledge
and
confesse
our
faultes
and
offences
with
griefe
and
sorrowe
in
our selues
:
and
to
bring
the
sicke
partie
to
this
point
and
issue
,
as
to
make
him
to
make
a
true
and
an
humble
confession
of
his
sinnes
.
Secondly
,
we
are
to
set
before
him
,
what
is
the
fountaine
and
the
principall
cause
of
all
malladies
and
sicknesses
,
whether
they
be
bodily
,
or
spirituall
:
and
that
for
the
healing
thereof
,
it
is
requisite
to
take
away
the
causes
which
doe
beget
,
and
bring
foorth
the
same
,
to
wit
,
our
sinnes
,
from
which
we
can
no
otherwise
be
deliuered
,
then
by
the
remission
&
pardon
of
them
,
that
God
of
his
free
grace
giueth
vnto
vs
,
1.
Iohn
.
1.9
.
because
that
(
as
S.
Iohn
saith
)
if
we
confesse
our
sins
vnto
him
,
and
be
assured
that
Iesus
Christ
is
our
aduocate
&
attonement
towardes
him
,
by
meanes
of
his
iustice
,
then
he
couereth
and
wipeth
them
all
away
,
so
that
they
shal
neuer
come
into
iudgement
.
And
for
as
much
as
the
loue
,
which
naturally
wee
beare
vnto
our selues
,
doth
blind
vs
,
and
is
the
cause
why
we
neuer
thinke
that
we
are
so
vicious
and
so
imperfect
as
indeede
we
are
,
we
are
therefore
to
take
this
myst
from
before
the
eies
of
the
sick
party
,
&
set
before
him
the
law
of
God
,
as
a
mirrour
or
glasse
,
werein
he
may
beholde
himselfe
,
and
view
his
whole
life
,
and
so
make
him
vnderstand
thereby
,
not
onely
his
actions
,
but
also
all
our
cursed
and
damnable
nature
.
And
for
proofe
and
confirmation
hereof
,
to
alleage
vnto
him
in
generall
,
that
we
are
all
conceiued
in
sinne
,
that
we
are
all
borne
the
children
of
wrath
,
that
wee
are
but
flesh
,
and
vanitie
,
that
we
are
solde
vnder
sinne
,
that
in
vs
there
is
no
good
thing
,
that
all
our
righteousnesses
are
as
old
and
stayned
cloutes
,
and
for
conclusion
,
that
wee
are
not
any
thing
but
dust
,
ashes
,
and
rottennesse
.
After
this
it
is
requisite
to
make
vnto
him
a
briefe
discourse
vpon
all
the
Commaundementes
of
God
,
and
euidently
to
shewe
vnto
him
,
that
if
he
would
well
,
and
thoroughly
examine
himselfe
,
he
shall
finde
that
hee
is
one
,
that
hath
oftentimes
transgressed
,
and
beginning
with
those
that
are
in
the
first
Table
,
first
to
bring
vnto
his
remembrance
,
1
That
he
hath
not
doone
his
vtmost
,
and
endeuour
to
seeke
after
God
,
and
to
search
to
know
him
.
That
hee
hath
not
loued
him
with
all
his
heart
,
with
all
his
strength
,
and
with
all
his
soule
.
That
he
hath
not
alwayes
put
his
trust
and
confidence
in
him
,
but
oftentimes
hath
doubted
of
his
promises
,
and
hath
distrusted
of
his
ayde
.
That
he
hath
rather
relyed
vpon
the
arme
of
flesh
and
bloud
,
and
vppon
those
outward
humane
meanes
,
which
he
might
haue
had
,
rather
then
vppon
the
helpe
and
aide
of
God
.
That
he
hath
not
expected
or
looked
for
his
prosperitie
and
aduancement
,
as
from
his
onely
fauour
,
and
blessing
.
That
in
his
affayres
he
hath
not
alwayes
prayed
vnto
God
,
with
a
stedfast
assurance
,
and
certaine
hope
to
be
vnderstood
and
heard
.
That
hee
hath
not
alwayes
reuerenced
and
feared
God
,
as
appertayneth
vnto
his
so
high
and
soueraigne
maiestie
.
That
he
hath
not
thanked
him
,
nor
blessed
his
name
for
all
thinges
,
and
at
all
times
,
as
well
for
aduersitie
as
for
prosperitie
.
2
And
after
,
that
thinking
vppon
God
,
he
hath
represented
him
before
him
,
sometimes
in
the
shape
of
a
man
,
or
of
some
other
bodily
thing
.
That
he
hath
not
learned
nor
vnderstoode
him
to
be
a
spirite
,
being
beyond
measure
infinite
,
inuisible
,
immortall
,
without
anie
passion
,
vnchaungeable
,
soueraigne
in
power
,
goodnesse
,
mercie
,
iustice
and
trueth
,
as
a
patrone
of
all
vertue
and
perfection
,
and
the
well
spring
of
all
life
and
light
,
the
fountaine
and
fulnesse
of
goodnesse
,
the
heape
and
toppe
of
all
felicitie
and
blessednesse
,
the
beginning
and
the
end
of
all
thinges
,
who
is
,
and
who
by
his
onely
worde
maketh
all
other
thinges
and
creatures
to
be
,
and
to
remaine
.
That
he
hath
not
worshipped
and
serued
him
in
spirite
and
in
truth
,
as
he
requireth
of
vs
,
and
commaundeth
in
his
law
.
That
he
hath
beene
more
curious
and
carefull
for
the
ceremonies
,
and
outward
shewes
of
godlinesse
,
then
for
godlinesse
it selfe
,
and
to
seeme
to
be
a
Christian
,
rather
then
to
be
one
indeede
.
And
finally
,
that
he
hath
not
alwaies
thought
,
that
the
true
and
lawfull
seruice
consisteth
not
but
in
the
onely
obedience
of
his
holy
will
.
3
That
in
speaking
of
God
,
it
hath
not
beene
done
with
such
respect
and
reuerence
of
his
Maiesty
as
were
meete
.
That
he
hath
not
studied
to
sanctifie
,
to
celebrate
,
and
to
glorifie
his
name
,
as
he
should
haue
done
.
That
by
his
euill
life
and
lewd
conuersation
he
hath
caused
,
that
by
the
ignorant
and
infidels
his
name
hath
beene
blasphemed
.
That
he
hath
not
heard
,
read
,
nor
meditated
in
the
worde
of
God
with
such
attention
,
with
such
desire
,
feare
&
zeale
as
were
requisite
,
to
the
giuing
of
honour
vnto
the
Lord
,
who
spake
and
vnto
his
name
by
which
it
was
preached
vnto
him
.
That
he
hath
not
alwayes
spoken
of
the
workes
of
God
nor
acknowledged
in
them
the
greatnesse
of
his
power
,
his
wisedome
,
and
goodnesse
,
with
such
prayse
,
admiration
,
and
wondering
,
as
by
the
greatnesse
and
glory
therof
they
require
.
That
presenting
himselfe
vnto
the
table
of
the
Lorde
,
when
the
Supper
of
the
Lorde
hath
beene
administred
,
it
hath
not
beene
done
with
such
humilitie
&
godly
deuotion
,
nor
with
such
due
contemplation
of
the
mysteries
set
there
before
vs
,
neither
yet
with
such
lifting
vp
of
our
hearts
on
high
,
where
Iesus
Christ
sitteth
on
the
right
hande
of
the
father
,
as
were
conuenient
.
4
That
vpon
the
daies
ordeined
to
abstaine
,
and
to
rest
from
our
ordinary
&
bodily
workes
,
that
he
might
wholly
giue
himselfe
vnto
the
only
sanctifying
of
the
name
of
God
,
he
hath
not
wholy
giuen
himself
vnto
the
meditation
&
exercise
of
spiritual
things
,
not
thinking
vpon
nor
seeking
after
any
thing
,
but
onely
those
things
which
are
aboue
.
That
he
hath
bene
oftentimes
more
carefull
for
his
worldly
busines
and
affaires
,
then
to
seeke
the
kingdome
of
God
and
the
righteousnes
thereof
:
by
this
meanes
,
preferring
this
brittle
and
corruptible
life
,
before
that
blessed
and
eternall
life
,
and
the
care
of
his
bodie
before
the
care
of
his
soule
,
and
the
seruice
of
the
world
and
of
his
flesh
,
before
the
seruice
of
god
,
whom
he
ought
to
honour
aboue
all
things
.
That
for
small
and
light
occasions
he
hath
oftentimes
dispensed
with
not
being
in
the
place
of
the
congregations
.
&
church
meetings
,
there
to
make
a
publike
confession
,
and
protestation
of
his
faith
,
to
shew
the
deuotion
and
feare
that
he
hath
of
God
,
to
edifie
the
congregation
by
his
example
,
&
without
shame
,
without
feare
,
without
any
dissimulation
or
hypocrisie
,
to
publish
vnto
euerie
one
,
that
religion
,
that
he
will
hold
and
follow
,
and
wherein
he
is
resolued
to
liue
and
to
die
.
That
he
hath
not
giuen
himselfe
to
instruct
and
to
catechise
his
wife
,
his
children
,
his
men-seruants
,
his
maid-seruants
,
&
his
whole
familie
,
as
he
was
bound
,
calling
thē
vnto
prayers
morning
and
euening
,
exhorting
them
to
read
and
to
meditate
in
the
word
of
God
,
and
to
sing
Psalmes
,
and
spirituall
songs
vnto
his
praise
,
and
to
confer
amongst
them
of
holy
things
,
&
not
to
purpose
any
thing
,
but
that
that
might
further
them
,
and
make
them
grow
more
and
more
in
the
knowledge
and
feare
of
God
.
That
after
the
spirituall
exercises
whereunto
a
man
is
especially
to
giue
himselfe
vpon
the
day
of
rest
,
as
with
feare
and
trembling
to
heare
the
exhortations
that
shal
be
giuen
,
and
in
all
humilitie
to
ioine
in
the
publike
confession
,
prayers
,
and
praises
that
shal
be
made
and
rendred
vnto
God
by
the
whole
assemblie
,
he
hath
not
reserued
the
residue
of
the
day
,
to
visite
the
prisoners
,
to
comfort
the
sick
,
&
to
search
and
finde
out
the
poore
,
that
so
he
might
comfort
them
.
After
,
hauing
thus
briefly
discouered
vnto
the
sicke
party
the
faultes
that
he
might
haue
committed
against
the
commandements
of
the
first
Table
,
it
shall
not
be
amisse
to
proceed
vnto
the
second
table
,
and
to
make
him
to
vnderstand
as
followeth
.
5
In
the
first
place
,
that
he
hath
not
borne
such
an
honour
and
reuerence
vnto
his
superiours
,
nor
rendred
vnto
them
such
a
readie
obedience
,
nor
finally
hath
bene
so
afraid
to
offend
thē
,
as
God
hath
commanded
in
his
law
.
And
if
he
hath
shewed
any
duetie
towards
them
,
that
it
hath
bene
rather
by
constraint
,
or
for
feare
of
being
punished
if
he
had
done
otherwise
,
then
for
any
consideration
of
obedience
that
he
bare
towards
thē
in
his
conscience
,
or
desire
that
he
had
,
herein
to
obey
God
.
That
he
hath
not
always
so
earnestly
prayed
vnto
God
for
their
health
and
prosperitie
,
and
for
the
good
guidance
of
thē
by
his
holy
spirite
in
their
councels
,
and
to
giue
vnto
them
grace
,
to
gouerne
themselues
by
his
word
,
in
all
their
actions
,
and
generally
to
blesse
and
to
prosper
them
in
all
their
wayes
,
as
by
the
expresse
commandement
of
God
,
he
was
bound
.
That
he
hath
not
alwayes
spoken
of
them
,
of
their
manners
,
and
carriage
with
such
honour
as
were
to
be
wished
,
&
that
if
in
his
presence
any
haue
spoken
euill
of
them
,
that
he
hath
not
set
himselfe
against
them
,
nor
defended
them
,
as
he
should
haue
done
.
That
he
hath
not
had
such
a
reuerent
opinion
,
and
perswasion
of
his
pastors
,
which
haue
the
charge
of
his
soule
,
and
which
giue
vnto
him
spirituall
foode
and
nourishment
:
whether
he
hath
alwayes
regarded
their
authority
,
harkened
vnto
their
voice
,
receiued
their
instructions
,
obeyed
the
doctrine
that
they
haue
preached
,
and
willingly
submitted
himselfe
vnto
the
easie
yoke
,
&
light
burthen
of
Iesus
Christ
which
they
laid
vpon
him
in
his
name
.
6
That
he
hath
not
loued
his
neighbours
as
himselfe
,
praying
,
and
procuring
as
much
good
for
them
,
as
for
himselfe
in
his
owne
person
.
That
he
hath
hated
them
,
when
he
hath
thought
that
he
hath
receiued
any
iniurie
or
wrong
by
them
,
wishing
vnto
them
death
and
all
euill
successe
.
That
he
hath
wished
and
sought
for
meanes
to
be
reuenged
of
his
enimies
,
not
making
any
account
of
the
defence
that
God
hath
ouer
him
,
reseruing
the
pursuite
and
vengeance
for
all
wrongs
done
vnto
his
children
and
seruants
.
That
he
hath
not
had
pitie
&
compassion
vpon
the
poore
,
and
that
he
hath
not
done
his
endeuour
to
minister
vnto
them
of
his
goods
to
nourish
,
to
cloth
,
to
harbour
them
,
and
to
giue
vnto
them
things
necessarie
,
for
the
maintaining
and
relieuing
of
them
in
their
poore
life
,
and
in
the
heape
of
so
many
miseries
and
tribulations
,
wherwith
they
are
on
euerie
side
enuironed
and
compassed
.
That
he
hath
not
opposed
and
set
himselfe
against
the
wicked
and
vngodly
ones
which
did
oppresse
them
,
and
hath
not
imploied
his
power
and
his
meanes
,
to
defend
them
against
the
violence
and
outrage
of
such
as
iniure
and
wrong
them
.
That
he
hath
not
reioiced
at
the
prosperitie
of
his
neighbours
,
but
hath
bin
iealous
&
enuious
at
their
welfare
,
when
he
hath
seene
that
God
blessed
and
aduanced
thē
in
some
degree
aboue
him
.
7
That
he
hath
not
possessed
his
vessell
,
that
is
,
his
bodie
,
in
such
honour
and
holinesse
as
he
should
,
neither
yet
considered
,
that
it
was
a
temple
that
God
by
his
spirite
had
consecrated
vnto
himselfe
,
and
that
for
this
cause
he
should
haue
kept
it
free
from
all
filthinesse
and
pollution
.
That
he
hath
not
turned
his
eies
from
wicked
,
and
from
wanton
sights
,
as
he
shold
haue
done
,
but
insteed
of
restraining
and
keeping
them
in
,
hath
suffered
them
to
run
,
and
to
wander
after
all
lust
and
concupiscence
.
That
he
hath
not
so
tamed
and
brought
his
flesh
into
subiection
as
he
should
haue
done
,
for
to
make
it
in
all
respects
subiect
and
obedient
vnto
the
spirit
.
That
he
hath
too
nicely
&
delicatly
pampered
&
fed
himselfe
,
and
hath
not
alwayes
vsed
such
sobrietie
and
abstinence
,
as
had
bene
fit
to
haue
kept
vnder
his
affections
,
and
to
quench
the
heat
of
his
concupiscence
.
That
by
deuise
,
letters
,
presence
,
laughter
,
winkings
,
daunces
,
gestures
,
and
immodest
behauiour
,
he
was
able
to
trie
and
to
proue
the
chastitie
and
honesty
of
his
neighbours
wife
,
daughter
,
or
maid
.
That
in
the
manner
of
attiring
and
apparelling
of
himselfe
,
he
hath
regarded
and
taken
more
pleasure
to
decke
and
to
trim
his
outward
man
,
then
his
inward
man
,
and
to
please
the
world
rather
then
to
edifie
the
church
,
by
an
outward
modestie
in
his
manners
and
behauiour
.
That
he
hath
not
bene
sufficiently
carefull
to
keepe
the
chastitie
of
his
eares
,
and
of
his
tongue
,
as
neither
to
heare
,
nor
to
speake
any
word
that
should
be
either
dissolute
,
or
dishonest
.
8
That
he
hath
bene
couetous
to
enrich
himselfe
,
and
that
by
indirect
&
vnlawfull
meanes
.
That
in
the
dealings
and
affaires
that
he
hath
had
with
his
neighbours
,
he
hath
not
always
walked
in
that
vprightnesse
,
soundnes
,
iustice
,
sinceritie
,
and
truth
,
that
God
commandeth
,
for
the
continuing
and
vpholding
of
that
societie
,
that
he
will
haue
to
be
kept
amongst
men
.
That
he
hath
obserued
the
times
of
famin●
,
and
of
dearth
,
to
sell
his
merchandise
and
wares
,
at
th●
more
high
reckoning
,
and
price
,
&
by
this
meanes
to
make
his
thrift
and
profite
by
the
publike
miscrie
,
want
and
calamitie
of
other
.
That
the
ouerplus
of
the
goods
that
God
hath
giuen
vnto
him
,
for
the
maintenance
of
him
and
of
his
family
,
being
due
vnto
the
poore
,
he
hath
reserued
and
locked
it
vp
in
his
coffers
,
chistes
,