the ioy of the iust vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Being the enlargement of a sermon preached at Black-Friers London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith.
         Gataker, Thomas, 1574-1654.
      
       
         
           1623
        
      
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         99855690
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             the ioy of the iust vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Being the enlargement of a sermon preached at Black-Friers London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith.
             Gataker, Thomas, 1574-1654.
          
           [12], 163, [1] p.
           
             Printed by Iohn Hauiland for Fulke Clifton dwelling on New-Fish-street Hill at the signe of the Lambe,
             London :
             1623.
          
           
             Running title reads: The iust mans ioy.
             Reproduction of the original in Dr. Williams's Library.
          
        
      
    
     
       
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           Sermons, English -- 17th century.
        
      
    
     
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           THE
           IOY
           OF
           THE
           IVST
           ;
           VVITH
           The
           Signes
           of
           Such
           .
        
         
           A
           DISCOVRSE
           TENDING
           TO
           THE
           COMFORT
           OF
           THE
           DEIECTED
           and
           Afflicted
           ;
           AND
           To
           the
           Triall
           of
           Sinceritie
           .
        
         
           BEING
           THE
           ENLARGEMENT
           of
           a
           Sermon
           preached
           at
           Black-Friers
           LONDON
           ;
           on
           
             Psal.
             95.
             11.
          
           
        
         
           By
           THOMAS
           GATAKER
           
             B.
             of
             D.
          
           and
           Pastor
           of
           ROTHERHITH
           .
        
         
           LONDON
           ,
           Printed
           by
           IOHN
           HAVILAND
           for
           FVLKE
           CLIFTON
           dwelling
           on
           New
           Fish-street
           Hill
           at
           the
           signe
           of
           the
           LAMBE
           .
           1623.
           
        
      
       
         
         
         
           TO
           THE
           RIGHT
           Honourable
           Sir
           Horatio
           Vere
           ,
           Late
           Lord
           Generall
           of
           his
           Maiesties
           Forces
           in
           the
           Palatinate
           :
           And
           TO
           THE
           RIGHT
           WORTHY
           and
           Religious
           Ladie
           his
           Wife
           :
           True
           Ioy
           in
           Christ
           ,
           and
           full
           Ioy
           with
           Christ.
           
        
         
           RIGHT
           HONOVRABLE
           ,
           and
           a
           truly
           Noble
           ,
           (
           for
           that
           is
           the
           best
           b
           Nobilitie
           that
           
             Christian
             Grace
          
           giueth
           :
           )
           giue
           me
           leaue
           the
           meanest
           of
           many
           that
           
           wish
           well
           to
           your
           Lordship
           ,
           and
           reioyce
           in
           your
           well-fare
           ,
           with
           this
           sorie
           Present
           (
           though
           comming
           somewhat
           late
           )
           to
           welcome
           your
           returne
           home
           from
           your
           late
           imployment
           abroad
           :
           And
           therein
           to
           ioyne
           Her
           with
           you
           ,
           whom
           c
           
             a
             spirituall
             knot
          
           ,
           as
           well
           as
           
             a
             ciuill
             band
          
           ,
           hath
           made
           one
           with
           you
           
             in
             Christ.
          
           This
           the
           rather
           ,
           because
           I
           assure
           my selfe
           ,
           that
           you
           are
           both
           of
           you
           ,
           of
           the
           Persons
           therein
           decyphered
           ,
           and
           haue
           ioynt
           share
           therefore
           in
           the
           Benefit
           therein
           propounded
           and
           promised
           .
           For
           the
           Worke
           it selfe
           ;
           I
           doubt
           not
           ,
           but
           many
           things
           will
           bee
           found
           in
           it
           ,
           that
           to
           a
           meere
           
             Naturall
             Man
          
           will
           seeme
           to
           bee
           d
           strange
           Paradoxes
           ;
           which
           yet
           euery
           good
           Christian
           ,
           hauing
           duly
           weighed
           ,
           will
           easily
           acknowledge
           with
           me
           ,
           to
           be
           agreeable
           to
           Truth
           .
           So
           it
           is
           indeed
           ,
           that
           e
           
             Gods
             works
          
           (
           as
           that
           blessed
           f
           
             Light
             of
             God
             ,
             Martin
             Luther
             ,
          
           was
           wont
           to
           say
           )
           are
           effected
           vsually
           
             by
             Contraries
          
           .
           And
           
             a
             Christian
             Mans
             Life
          
           here
           (
           as
           
           g
           the
           Heathen
           Man
           said
           of
           euery
           Mans
           )
           is
           a
           meere
           
             Mixture
             of
          
           h
           Contrarieties
           .
           i
           None
           encombred
           with
           more
           Crosses
           ;
           but
           k
           none
           accompanied
           with
           more
           Comforts
           ,
           and
           those
           such
           as
           may
           well
           not
           counteruaile
           only
           ,
           but
           euen
           throughly
           weigh
           downe
           the
           other
           .
           In
           so
           much
           ,
           that
           I
           see
           not
           why
           
             a
             Christian
             Man
          
           ,
           though
           exposed
           to
           such
           a
           multitude
           of
           Crosses
           ,
           (
           were
           it
           not
           for
           his
           owne
           ,
           either
           
             want
             of
             wisdome
          
           ,
           or
           weaknesse
           )
           might
           not
           well
           liue
           
             the
             comfortablest
             life
          
           of
           any
           Man
           in
           the
           world
           ,
           whatsoeuer
           estate
           or
           condition
           of
           life
           God
           hath
           pleased
           to
           assigne
           and
           confine
           him
           vnto
           .
           Nor
           haue
           any
           therefore
           cause
           to
           waiue
           
             the
             profession
             of
             Christianitie
          
           in
           regard
           of
           such
           Crosses
           ,
           as
           a
           disconsolate
           and
           vncomfortable
           estate
           .
           Of
           Children
           we
           vse
           to
           say
           ,
           that
           they
           are
           l
           
             Certaine
             Cares
             ,
             vn●●rtaine
             Comforts
          
           ;
           and
           yet
           wee
           see
           m
           how
           desirous
           naturally
           
             Men
             and
             Women
          
           are
           to
           haue
           Issue
           :
           and
           
           that
           ,
           n
           euen
           those
           also
           that
           for
           outward
           things
           might
           well
           liue
           comfortably
           without
           .
           How
           much
           more
           haue
           all
           cause
           to
           desire
           
             Christian
             Grace
          
           ,
           when
           the
           Comforts
           that
           attend
           it
           ,
           are
           so
           sure
           and
           certaine
           ,
           if
           men
           be
           not
           their
           owne
           Enemies
           ;
           yea
           when
           no
           sound
           Comfort
           (
           as
           is
           here
           shewed
           )
           can
           be
           attained
           without
           it
           ?
           Vnworthy
           is
           he
           of
           Issue
           ,
           that
           o
           esteemeth
           not
           the
           Care
           hee
           taketh
           for
           his
           Children
           ,
           especially
           p
           being
           toward
           ,
           dutifull
           ,
           and
           inclinable
           to
           good
           things
           .
           q
           abundantly
           ouer-counteruailed
           in
           the
           Comfort
           hee
           hath
           or
           may
           haue
           of
           them
           .
           Nor
           is
           he
           worthy
           of
           Christ
           ,
           that
           accounteth
           not
           the
           Crosses
           that
           Christianitie
           and
           the
           Profession
           of
           it
           may
           procure
           ,
           (
           for
           of
           other
           Crosses
           that
           worldly
           men
           are
           alike
           subiect
           to
           with
           such
           ,
           what
           
           need
           I
           say
           ought
           ?
           and
           yet
           let
           these
           goe
           also
           in
           the
           same
           reckoning
           with
           those
           ;
           )
           all
           abundantly●
           r
           ouer-counteruailed
           with
           those
           spirituall
           Comforts
           ,
           that
           
             the
             assurance
             of
             Gods
             fauour
          
           towards
           him
           
             in
             Christ
             Iesus
          
           may
           afford
           him
           ,
           if
           the
           Eye
           of
           his
           Soule
           bee
           throughly
           opened
           duely
           to
           apprehend
           it
           .
           This
           mine
           endeuour
           is
           to
           shew
           in
           this
           
             weake
             Discourse
          
           ;
           (
           the
           weaker
           ,
           s
           because
           amids
           much
           weaknesse
           during
           my
           late
           restraint
           by
           sicknesse
           ,
           out
           of
           
             broken
             notes
          
           ,
           either
           reserued
           by
           my selfe
           ,
           or
           taken
           by
           others
           from
           my
           mouth
           ,
           as
           they
           are
           wont
           to
           bee
           ,
           at
           the
           time
           of
           the
           deliuerie
           of
           it
           ,
           with
           addition
           of
           such
           things
           as
           came
           then
           further
           to
           minde
           ,
           and
           seemed
           not
           altogether
           impertinent
           ,
           it
           was
           by
           peece-meale
           put
           together
           :
           )
           and
           to
           encite
           
             all
             good
             Christians
          
           (
           notwithstanding
           such
           occurrents
           )
           to
           striue
           and
           straine
           themselues
           t
           by
           their
           
             cheerefull
             cariage
          
           in
           such
           cases
           ,
           to
           seale
           ,
           vp
           the
           truth
           of
           it
           (
           which
           they
           cannot
           but
           acknowledge
           ;
           )
           to
           
           those
           that
           may
           question
           it
           ,
           or
           make
           doubt
           of
           it
           .
           This
           was
           I
           the
           rather
           enduced
           to
           take
           some
           paines
           in
           ,
           supposing
           that
           other
           weake
           ones
           like
           my selfe
           ,
           (
           for
           of
           such
           am
           I
           bold
           to
           iudge
           ,
           as
           u
           the
           manner
           is
           ,
           by
           my selfe
           ;
           )
           being
           ordinarily
           too
           too
           backward
           herein
           ,
           might
           haue
           neede
           of
           some
           quickning
           and
           stirring
           vp
           thereunto
           .
           To
           which
           purpose
           if
           it
           shall
           be
           auaileable
           vnto
           any
           the
           meanest
           ,
           I
           shall
           haue
           cause
           to
           
             blesse
             God
          
           for
           his
           blessing
           thereupon
           .
           If
           to
           your selues
           among
           others
           ,
           Persons
           for
           Place
           and
           Pietie
           so
           eminent
           ,
           (
           for
           euen
           x
           the
           worthiest
           also
           haue
           their
           wants
           ;
           nor
           doe
           the
           best
           ioy
           so
           much
           as
           they
           either
           ought
           or
           might
           in
           this
           their
           
             blessed
             estate
          
           ;
           and
           y
           the
           very
           weakest
           may
           helpe
           on
           the
           
             worthiest
             :
          
           )
           much
           more
           .
           Let
           it
           howsoeuer
           testifie
           my
           
             deserued
             respect
          
           to
           you
           both
           ,
           and
           my
           
             thankfull
             acknowledgement
          
           of
           your
           
             Lordships
             kindnesse
          
           shewed
           mee
           ,
           in
           my
           friend
           and
           my selfe
           ,
           at
           home
           and
           abroad
           .
           So
           with
           vnfained
           thankes
           to
           
           
             Gods
             goodnesse
          
           for
           your
           Lordships
           
             Safe
             returne
          
           to
           vs
           ,
           reserued
           ,
           I
           hope
           ,
           in
           mercie
           for
           further
           Seruice
           to
           God
           and
           his
           Church
           ;
           and
           heartie
           Prayer
           for
           the
           continuance
           of
           
             health
             and
             well-fare
          
           ,
           such
           especially
           as
           z
           Saint
           Iohn
           wisheth
           
             his
             beloued
             Gaius
          
           ,
           to
           you
           both
           ;
           I
           take
           leaue
           and
           rest
           readie
        
         
           
             To
             be
             commanded
             by
             you
             in
             the
             Lord
             ,
             
               THOMAS
               GATAKER
            
             .
          
        
      
    
     
       
         
         
         
           THE
           IOY
           OF
           THE
           IVST
           :
           WITH
           THE
           SIGNES
           OF
           SVCH
           .
        
         
           
             PSALME
             97.
             11.
             
          
           
             Light
             is
             sowen
             for
             the
             Righteous
             ;
             and
             Ioy
             for
             the
             Vpright
             in
             Heart
             .
          
        
         
           AN
           a
           
             vnseasonable
             discourse
          
           ,
           saith
           b
           
             Siracks
             Sonne
             ,
             is
             as
             Musicke
             in
             Mourning
             .
          
           And
           to
           some
           ,
           peraduenture
           ,
           it
           will
           seeme
           somewhat
           vnseasonable
           to
           entreat
           of
           c
           Ioy
           in
           times
           of
           Griefe
           ;
           in
           such
           a
           time
           especially
           ,
           when
           so
           much
           cause
           of
           sorrow
           ,
           that
           it
           may
           well
           seeme
           
             a
             sinne
             not
             to
             be
          
           in
           some
           sort
           *
           
             sicke
             of
             it
          
           .
           And
           yet
           it
           will
           
           not
           (
           I
           hope
           )
           proue
           so
           vnseasonable
           ,
           if
           all
           be
           well
           weighed
           ,
           to
           entreat
           euen
           in
           such
           a
           time
           of
           such
           Ioy
           ,
           as
           
             Gods
             Spirit
          
           here
           speaketh
           of
           .
           For
           d
           when
           is
           Physicke
           more
           seasonable
           than
           in
           time
           of
           sicknesse
           ?
           Or
           when
           had
           Gods
           Children
           more
           need
           of
           e
           cheering
           vp
           ,
           
           than
           when
           they
           are
           pressed
           downe
           with
           the
           heauiest
           crosses
           and
           calamities
           ?
           
        
         
           The
           very
           maine
           Scope
           and
           drift
           of
           the
           Psalmist
           ,
           
           who
           euer
           he
           was
           ,
           in
           this
           Psalme
           .
        
         
           The
           Psalme
           is
           *
           partly
           Propheticall
           ,
           
           and
           partly
           Consolatorie
           .
           
        
         
           And
           may
           well
           bee
           diuided
           into
           Doctrine
           ,
           and
           Vse
           .
        
         
           The
           Doctrine
           deliuered
           in
           the
           f
           former
           Part
           of
           the
           Psalme
           ,
           is
           concerning
           the
           powerfull
           and
           potent
           
             Kingdome
             of
             Christ
          
           :
           the
           Glory
           ,
           Greatnesse
           ,
           Might
           ,
           Maiestie
           ,
           and
           ample
           extent
           whereof
           ,
           is
           in
           most
           maiesticall
           manner
           ,
           and
           with
           a
           style
           no
           lesse
           stately
           described
           from
           the
           first
           Verse
           to
           the
           tenth
           .
        
         
           The
           Vse
           of
           the
           Doctrine
           is
           two-fold
           in
           the
           rest
           of
           the
           Psalme
           ;
           
           
             
               Partly
               for
               Encouragement
               ,
            
             
               And
               partly
               for
               Comfort
               .
            
          
        
         
           First
           for
           Encouragement
           ,
           
           g
           to
           incite
           the
           godly
           to
           cleaue
           close
           vnto
           God
           ,
           and
           to
           depend
           wholly
           vpon
           him
           ,
           with
           assured
           expectation
           of
           safetie
           and
           deliuerance
           from
           him
           ,
           as
           being
           so
           great
           ,
           so
           mightie
           ,
           so
           potent
           a
           Prince
           .
        
         
           Secondly
           ,
           
           for
           Comfort
           ,
           h
           to
           cheere
           vp
           their
           
           hearts
           that
           so
           doe
           ,
           amids
           those
           manifold
           crosses
           and
           calamities
           that
           they
           may
           chance
           to
           be
           exercised
           here
           withall
           for
           a
           while
           .
           
        
         
           l
           Betweene
           both
           which
           is
           this
           pithie
           and
           golden
           Sentence
           inserted
           ,
           
           inferred
           as
           a
           Corollary
           vpon
           the
           former
           ,
           prefixed
           as
           an
           Introduction
           vnto
           the
           latter
           ;
           and
           so
           shaking
           hands
           ,
           as
           it
           were
           ,
           ioyntly
           with
           either
           :
           Light
           is
           sowen
           for
           the
           Righteous
           ;
           and
           Ioy
           for
           the
           vpright
           in
           heart
           .
           
        
         
           In
           it
           we
           may
           consider
           ;
           
        
         
           1.
           
           
           
             A
             Blessing
          
           or
           
             a
             Benefit
          
           ,
           and
           that
           such
           an
           one
           as
           all
           desire
           ,
           *
           Light
           or
           Ioy
           :
           for
           they
           are
           both
           in
           substance
           the
           same
           :
           the
           one
           put
           for
           the
           other
           ,
           as
           k
           elsewhere
           oft
           ,
           in
           the
           former
           Part
           ;
           and
           the
           one
           of
           them
           expounded
           by
           the
           other
           in
           the
           latter
           Part.
           
        
         
           2.
           
           
           The
           Persons
           to
           whom
           this
           Benefit
           belongeth
           ,
           who
           may
           therefore
           lay
           claime
           to
           it
           ,
           and
           iustly
           hope
           for
           and
           expect
           it
           ;
           l
           those
           that
           seeme
           to
           share
           least
           in
           it
           ,
           
             the
             Iust
          
           ,
           or
           
             the
             Righteous
          
           ;
           that
           is
           ,
           as
           in
           the
           latter
           part
           of
           the
           Verse
           it
           is
           expounded
           ,
           all
           such
           as
           are
           sincere
           and
           
             vpright
             in
             heart
          
           .
        
         
           3.
           
           
           The
           Manner
           or
           Measure
           ,
           how
           farre
           forth
           such
           either
           doe
           or
           may
           partake
           in
           it
           for
           the
           present
           :
           
             It
             is
             sowen
             for
             them
          
           :
           it
           is
           as
           yet
           but
           seed-time
           with
           them
           :
           some
           beginnings
           of
           it
           they
           haue
           alreadie
           ,
           and
           the
           rest
           they
           shall
           haue
           ;
           but
           their
           Haruest
           is
           behinde
           yet
           ,
           the
           maine
           Crop
           is
           yet
           to
           come
           .
           
        
         
           We
           will
           first
           ioyne
           the
           first
           and
           the
           second
           together
           .
           
           
           For
           to
           speake
           much
           of
           the
           first
           apart
           would
           be
           to
           small
           purpose
           .
        
         
           Then
           consider
           somewhat
           of
           the
           third
           by
           it selfe
           :
           
        
         
           And
           so
           passe
           on
           to
           ,
           
           and
           conclude
           with
           the
           Illustration
           of
           the
           second
           ,
           ending
           there
           our
           Discourse
           ,
           where
           the
           Text
           it selfe
           endeth
           .
        
         
           The
           maine
           Point
           then
           that
           in
           the
           first
           place
           offere●h
           it
           sel●e
           to
           vs
           ,
           
           is
           this
           ;
           
           that
        
         
           *
           Light
           or
           ioy
           is
           the
           Iust
           Mans
           Lot
           ;
           
           And
           “
           The
           Iust
           Mans
           Lot
           alone
           .
        
         
           Ioy
           belongeth
           to
           the
           Righteous
           ,
           and
           to
           the
           
             Righteous
             only
          
           :
           None
           but
           the
           Godly
           haue
           good
           or
           iust
           cause
           to
           reioyce
           .
           
        
         
           The
           Righteous
           haue
           right
           to
           it
           .
           
        
         
           For
           ,
           
           for
           them
           it
           is
           prepared
           .
           
             There
             is
          
           †
           
             Light
             and
             Ioy
             sowen
             for
             them
             .
          
        
         
           
             To
             them
             it
             is
             promised
          
           :
           
           m
           The
           righteous
           shall
           be
           glad
           and
           reioyce
           before
           God
           ;
           yea
           they
           shall
           exceedingly
           reioyce
           :
           And
           ,
           n
           The
           Righteous
           shall
           be
           glad
           in
           the
           Lord
           ,
           and
           trust
           in
           him
           :
           and
           all
           that
           be
           vpright
           in
           heart
           shall
           reioyce
           .
        
         
           To
           them
           it
           shall
           be
           performed
           :
           
           o
           They
           that
           sow
           now
           in
           teares
           ,
           shall
           reape
           in
           Ioy.
           p
           The
           redeemed
           of
           the
           Lord
           shall
           returne
           vnto
           Sion
           :
           and
           euerlasting
           ioy
           shall
           be
           vpon
           their
           heads
           .
           
             Yea
             when
             the
             wicked
             shall
          
           mourne
           
             and
             howle
             ,
             they
             shall
             sing
             merrily
             .
          
           q
           My
           seruants
           shall
           reioyce
           ,
           when
           you
           shall
           be
           abashed
           :
           my
           seruants
           shall
           sing
           for
           ioy
           of
           heart
           ,
           when
           you
           shall
           crie
           out
           for
           anguish
           of
           heart
           ,
           and
           shall
           howle
           againe
           for
           vexation
           of
           spirit
           .
        
         
         
           
             To
             them
             it
             is
             in
             part
             made
             good
             for
             the
             present
             .
          
           
           r
           There
           is
           a
           snare
           ,
           or
           a
           cord
           ,
           saith
           Salomon
           ,
           in
           the
           sin
           of
           the
           wicked
           
             to
             strangle
             their
             ioy
             with
          
           :
           but
           the
           righteous
           sing
           and
           are
           merry
           .
           And
           ,
           s
           Thou
           hast
           turned
           my
           mourning
           into
           dancing
           ,
           saith
           Dauid
           ,
           thou
           hast
           loosed
           my
           sackcloth
           ,
           and
           girt
           me
           with
           gladnesse
           .
        
         
           
             Vnto
             it
             they
             are
             exhorted
          
           .
           
           Reioyce
           in
           the
           Lord
           ,
           
             saith
             the
             Psalmist
          
           ,
           yee
           righteous
           ,
           as
           t
           
             else-where
             ,
             so
          
           *
           
             in
             the
             very
             next
             words
             to
             my
             Text.
             And
             ,
          
           u
           Be
           glad
           in
           the
           Lord
           ,
           and
           reioyce
           ,
           yee
           righteous
           :
           and
           shout
           for
           ioy
           ,
           all
           yee
           that
           are
           vpright
           of
           heart
           .
           And
           ,
           x
           Finally
           ,
           
             saith
             the
             Apostle
          
           ,
           brethren
           ,
           reioyce
           in
           the
           Lord
           :
           And
           ,
           y
           Reioyce
           euermore
           :
           
             And
             againe
          
           ,
           z
           Reioyce
           in
           the
           Lord
           alwayes
           :
           and
           yet
           againe
           ,
           I
           say
           ,
           Reioyce
           .
           
             Nor
             would
             the
             Holy
             Ghost
             thus
             incite
             to
             it
             ,
             if
             there
             were
             not
             good
             ground
             for
             it
             .
          
           
        
         
           Now
           the
           Godly
           haue
           
             a
             twofold
             cause
          
           to
           reioyce
           :
           a
           In
           regard
           of
           what
           they
           haue
           ;
           and
           in
           regard
           of
           what
           they
           hope
           for
           :
        
         
           In
           regard
           of
           the
           present
           grace
           and
           fauour
           of
           God
           :
        
         
           And
           in
           regard
           of
           their
           hope
           of
           future
           glory
           with
           God
           :
        
         
           They
           are
           in
           present
           possession
           of
           the
           one
           ;
           they
           liue
           in
           expectation
           of
           the
           other
           .
           
        
         
           First
           ,
           
           for
           the
           present
           :
           they
           are
           b
           
             freed
             from
             Gods
             wrath
          
           :
           they
           are
           c
           
             reconciled
             vnto
             God
          
           ;
           they
           are
           d
           
             at
             one
          
           againe
           
             with
             him
          
           ;
           yea
           they
           are
           e
           
             in
             speciall
             grace
             and
             fauour
             with
             him
             .
          
        
         
           First
           ,
           they
           are
           
             freed
             from
             Gods
             wrath
          
           .
           
           Which
           
           the
           more
           heauy
           and
           dreadfull
           it
           is
           ,
           the
           greater
           ioy
           it
           must
           needs
           be
           for
           a
           man
           to
           befreed
           from
           it
           ,
           that
           was
           before
           obnoxious
           ,
           as
           wee
           are
           all
           naturally
           ,
           vnto
           it
           .
           f
           
             The
             wrath
             of
             a
             King
          
           ,
           saith
           
             Salomon
             ,
             is
             as
             the
             roaring
             of
             a
             Lion
             :
          
           (
           g
           who
           
             when
             hee
             roareth
             ,
             who
             trembleth
             not
             ?
          
           )
           and
           h
           
             as
             the
             messengers
             of
             death
          
           .
           And
           what
           is
           the
           wrath
           then
           of
           i
           
             the
             King
             of
             Kings
          
           ,
           the
           soueraigne
           Lord
           ,
           not
           
             of
             mens
             bodies
          
           onely
           ,
           but
           of
           their
           soules
           too
           ,
           able
           as
           k
           hee
           made
           both
           ,
           so
           l
           
             to
             destroy
          
           both
           
             in
             hell
             fire
          
           ,
           m
           
             where
             the
             worme
             neuer
             dieth
             ,
             and
             the
             fire
             neuer
             decayeth
             ,
          
           and
           n
           the
           torment
           consequently
           is
           neuer
           at
           an
           end
           ?
           Now
           what
           greater
           ioy
           can
           there
           be
           to
           a
           poore
           Prisoner
           ,
           a
           condemned
           person
           ,
           that
           lieth
           in
           hourely
           expectation
           of
           being
           drawne
           forth
           to
           execution
           ,
           That
           
             through
             daily
             feare
             of
             death
          
           ,
           o
           
             death
             daily
             before
             he
             die
          
           ,
           and
           p
           leadeth
           by
           meanes
           thereof
           
             an
             anxious
             life
             ,
             little
             better
             ,
          
           if
           not
           q
           
             more
             bitter
             ,
             than
             death
          
           ;
           What
           greater
           Ioy
           ,
           I
           say
           ,
           can
           there
           be
           to
           such
           an
           one
           ,
           than
           to
           haue
           tidings
           brought
           him
           that
           his
           Pardon
           is
           procured
           ?
           Wee
           reade
           in
           our
           owne
           Chronicles
           ,
           of
           r
           some
           who
           haue
           beene
           so
           surcharged
           and
           transported
           with
           ioy
           thereupon
           ,
           that
           they
           haue
           euen
           surfetted
           of
           it
           ,
           (
           as
           persons
           that
           haue
           beene
           long
           famished
           ,
           feeding
           ouer
           greedily
           vpon
           good
           victuals
           ,
           when
           they
           
           come
           at
           first
           againe
           to
           them
           )
           and
           haue
           died
           with
           it
           :
           Their
           joy
           hath
           beene
           more
           than
           they
           were
           able
           s
           to
           digest
           .
           And
           what
           greater
           ioy
           then
           can
           there
           be
           to
           a
           poore
           distressed
           soule
           ,
           especially
           hauing
           lien
           some
           space
           of
           time
           vnder
           the
           heauie
           apprehension
           of
           
             Gods
             wrath
          
           ,
           and
           so
           hauing
           had
           some
           kinde
           of
           *
           Hell
           here
           
             out
             of
             hell
          
           ;
           than
           to
           haue
           t
           the
           pardon
           of
           his
           sinnes
           sealed
           vnto
           him
           by
           God
           ,
           to
           haue
           u
           tidings
           hereof
           brought
           him
           by
           the
           Ministery
           of
           
             Gods
             word
          
           ,
           and
           some
           “
           assurance
           of
           it
           giuen
           him
           by
           the
           testimonie
           of
           
             Gods
             Spirit
          
           ?
           To
           which
           purpose
           Dauid
           hauing
           vpon
           his
           experience
           both
           of
           the
           one
           estate
           and
           the
           other
           ,
           pronounced
           them
           to
           be
           in
           a
           most
           happie
           and
           x
           blessed
           estate
           ,
           
             that
             haue
             their
             iniquities
             forgiuen
             ,
             and
             are
             eased
             of
             their
             sinnes
          
           ;
           concludeth
           his
           discourse
           with
           an
           incitement
           of
           all
           such
           to
           y
           ioy
           and
           to
           
             great
             ioy
          
           ;
           as
           none
           hauing
           better
           or
           greater
           cause
           than
           such
           z
           to
           reioyce
           .
           
        
         
           It
           is
           matter
           of
           much
           ioy
           then
           for
           a
           man
           
             to
             be
             freed
             from
             Gods
             wrath
             .
          
           But
           the
           Godly
           are
           not
           so
           only
           .
           They
           are
           not
           
             freed
             from
             Gods
             wrath
          
           alone
           ,
           but
           they
           are
           
             receiued
             into
             speciall
             grace
             and
             fauour
             with
             God.
          
           And
           if
           a
           
             the
             fauour
             of
             a
             King
          
           ,
           b
           a
           mortall
           man
           ,
           
             whose
             breath
             is
             in
             his
             nostrils
             ,
             be
          
           (
           it
           is
           Solomons
           comparison
           )
           
             as
             the
             dew
             vpon
             the
             grasse
             ,
          
           or
           
             the
             greene
             herbs
          
           ,
           that
           refresheth
           ,
           and
           cheereth
           ,
           and
           maketh
           all
           to
           thriue
           :
           What
           a
           benefit
           is
           it
           then
           to
           be
           in
           fauour
           with
           c
           
             God
             ,
             in
             whose
             fauour
             there
             is
             life
             ?
          
           yea
           d
           
             whose
             fauour
             is
             better
             than
             life
             ?
          
           Since
           the
           Godly
           therefore
           are
           e
           
             girt
             about
          
           ,
           as
           the
           Psalmist
           speaketh
           ,
           
             with
             Gods
             
             fauour
          
           ,
           they
           may
           well
           be
           f
           
             girt
             about
             with
             ioy
          
           .
           And
           the
           assurance
           of
           it
           alone
           being
           
             better
             than
             life
          
           ,
           may
           well
           serue
           sufficiently
           to
           cheere
           vp
           their
           hearts
           euen
           amids
           those
           afflictions
           that
           are
           g
           
             more
             bitter
             than
             death
          
           .
        
         
           Secondly
           ,
           the
           righteous
           haue
           iust
           cause
           to
           reioyce
           ,
           as
           in
           regard
           of
           what
           they
           haue
           ,
           so
           in
           regard
           of
           what
           they
           hope
           for
           and
           expect
           .
           *
           
             Reioycing
             in
             hope
          
           ,
           saith
           the
           Apostle
           :
           a
           second
           Ground
           of
           their
           Ioy.
           For
           they
           liue
           in
           hope
           and
           expectation
           of
           h
           
             a
             Crowne
          
           ,
           of
           i
           
             a
             Kingdome
          
           ;
           k
           of
           
             an
             incorruptible
             Crowne
          
           ,
           
           of
           l
           
             an
             euerlasting
             Kingdome
          
           :
           of
           a
           most
           happie
           ,
           a
           most
           blissefull
           ,
           a
           most
           blessed
           estate
           .
           m
           Hope
           ,
           we
           say
           ,
           
             is
             the
             very
             Heart
             of
             the
             Soule
             ,
             and
             the
             very
             Life
             of
             a
             Mans
             Life
             .
          
           It
           is
           that
           that
           putteth
           Spirit
           into
           our
           Spirits
           ,
           and
           maketh
           our
           Life
           to
           be
           Life
           .
           n
           
             An
             hopelesse
             Life
             ,
             is
             an
             heartlesse
             Life
             :
          
           And
           he
           is
           a
           most
           forlorne
           man
           that
           hath
           no
           Hopes
           .
           o
           It
           is
           that
           that
           is
           wont
           to
           support
           mens
           Soules
           ,
           and
           not
           to
           stay
           them
           only
           from
           fainting
           ,
           but
           to
           cheere
           vp
           their
           hearts
           ,
           and
           to
           fill
           them
           with
           ioy
           ,
           amids
           many
           sore
           crosses
           and
           occasions
           of
           much
           griefe
           .
           And
           if
           worldly
           hopes
           can
           doe
           so
           much
           ,
           being
           so
           vaine
           ,
           so
           p
           vncertaine
           :
           How
           much
           more
           may
           a
           Christian
           mans
           hopes
           ;
           (
           for
           there
           is
           q
           no
           man
           that
           liueth
           more
           by
           hope
           than
           he
           ;
           nor
           hath
           any
           man
           better
           ,
           or
           greater
           ,
           or
           surer
           hopes
           than
           hee
           hath
           :
           )
           being
           so
           great
           ,
           that
           he
           cannot
           possibly
           
           hope
           for
           so
           much
           ,
           but
           hee
           shall
           receiue
           much
           more
           ;
           and
           he
           shal
           finde
           ,
           when
           he
           commeth
           to
           it
           ,
           as
           the
           Queene
           of
           r
           Saba
           told
           Solomon
           ,
           s
           that
           
             the
             one
             halfe
             was
             not
             told
             him
             :
          
           so
           certaine
           ;
           that
           hee
           is
           as
           sure
           of
           what
           he
           hopeth
           for
           ,
           as
           if
           already
           hee
           had
           it
           ;
           (
           for
           this
           t
           
             hope
             neuer
             faileth
          
           :
           and
           u
           
             those
             that
             God
             hath
             iustified
             ,
             those
             he
             hath
             glorified
          
           ;
           they
           are
           as
           sure
           to
           be
           glorified
           ,
           as
           if
           already
           they
           were
           )
           How
           more
           ,
           I
           say
           ,
           may
           *
           these
           hopes
           of
           the
           godly
           ,
           being
           so
           good
           ,
           so
           great
           ,
           so
           sure
           ,
           so
           certaine
           ,
           fill
           their
           hearts
           with
           ioy
           amids
           all
           occasions
           of
           griefe
           ?
           x
           Reioyce
           ,
           saith
           our
           Sauiour
           ,
           
             your
             names
             are
             written
             in
             heauen
             .
          
           And
           y
           
             when
             men
             persecute
             you
             ,
             and
             put
             out
             your
             names
             ,
             and
             reuile
             you
             ,
             and
             speake
             all
             the
             euill
             that
             may
             be
             of
             you
             ;
             euen
             then
             reioyce
             yee
             ,
             and
             be
             glad
             ;
             for
             great
             is
             your
             reward
             in
             heauen
             .
          
           And
           ,
           z
           
             Being
             iustified
             by
             faith
          
           ,
           saith
           the
           Apostle
           ,
           
             wee
             are
             at
             peace
             with
             God
             ,
             and
             we
             reioyce
             in
             hope
             of
             the
             glory
             of
             God
             :
             yea
             we
             reioyce
             in
             tribulations
             .
          
           And
           ,
           wherein
           (
           that
           is
           ,
           
             in
             the
             hope
             whereof
             )
             yee
             greatly
             reioyce
             ,
          
           saith
           
             S.
             Peter
             ,
             though
             for
             a
             season
             yee
             be
             in
             heauinesse
             by
             meanes
             of
             manifold
             afflictions
             .
          
        
         
           So
           that
           if
           either
           
             the
             enioyment
             of
             Gods
             present
             fauour
             ,
          
           
           or
           
             the
             assurance
             of
             future
             glory
          
           ,
           may
           either
           of
           them
           alone
           seuerally
           ,
           and
           much
           more
           both
           of
           them
           ioyntly
           ,
           well
           and
           sufficiently
           counteruaile
           &
           ouer-weigh
           all
           matter
           of
           griefe
           whatsoeuer
           ;
           then
           it
           is
           apparent
           that
           the
           godly
           being
           presently
           possessed
           of
           the
           one
           ,
           and
           as
           sure
           to
           haue
           ,
           as
           if
           they
           were
           already
           possessed
           of
           it
           ,
           
           the
           other
           ,
           can
           neuer
           want
           ,
           if
           they
           could
           see
           it
           ,
           much
           matter
           of
           ioy
           .
        
         
           a
           
             Let
             the
             Saints
          
           therefore
           reioyce
           ,
           
           saith
           the
           Psalmist
           .
           But
           ,
           b
           
             Reioyce
             not
             thou
             ,
             Israel
          
           ,
           saith
           the
           Prophet
           
             Hoshe
             ,
             so
             long
             as
             thou
             goest
             a
             whoring
             from
             thy
             God.
          
           The
           godly
           may
           well
           ioy
           ,
           but
           *
           The
           wicked
           can
           haue
           no
           true
           ioy
           ;
           
           the
           vngodly
           haue
           no
           cause
           at
           all
           to
           reioyce
           .
        
         
           First
           ,
           the
           wicked
           can
           haue
           no
           true
           Ioy
           ,
           because
           they
           haue
           not
           Gods
           Spirit
           .
           For
           true
           c
           Ioy
           is
           
             a
             fruit
          
           and
           an
           effect
           
             of
             the
             Spirit
          
           .
           Now
           where
           the
           root
           is
           not
           ,
           the
           fruit
           cannot
           be
           :
           d
           there
           may
           be
           
             a
             root
             without
             a
             stocke
          
           ,
           as
           when
           e
           a
           tree
           is
           hewen
           downe
           ,
           or
           a
           bush
           cut
           vp
           ;
           and
           
             a
             stocke
             without
             leafe
             or
             fruit
             ,
          
           as
           in
           winter
           time
           ;
           but
           
             neither
             fruit
             nor
             stocke
             where
             the
             root
             is
             not
             .
          
           But
           wicked
           men
           f
           
             haue
             not
             the
             Spirit
          
           .
           As
           g
           
             they
             are
             none
             of
             Christs
             that
             haue
             it
             not
          
           ;
           so
           none
           haue
           it
           that
           are
           not
           Christs
           .
           And
           wanting
           
             the
             root
          
           therefore
           ,
           they
           cannot
           haue
           
             the
             fruit
          
           ,
           which
           springing
           from
           it
           ,
           cannot
           possibly
           be
           without
           it
           .
           For
           h
           how
           can
           
             an
             effect
          
           be
           without
           
             the
             cause
          
           of
           it
           ?
        
         
           Secondly
           ,
           i
           there
           is
           
             no
             ioy
             to
             the
             wicked
          
           ;
           
           because
           there
           is
           k
           
             no
             peace
             to
             the
             wicked
          
           .
           For
           there
           can
           be
           no
           true
           ioy
           ,
           where
           there
           is
           no
           inward
           peace
           ;
           (
           l
           
             Righteousnesse
             ,
             and
             peace
             ,
             and
             ioy
             in
             the
             Holy
             Ghost
             :
          
           and
           ,
           m
           
             The
             God
             of
             hope
             fill
             you
             with
             all
             ioy
             and
             peace
             :
          
           and
           ,
           n
           
             The
             fruit
             of
             the
             Spirit
             is
             ioy
             and
             peace
             ,
          
           saith
           the
           Apostle
           .
           )
           no
           sound
           and
           solid
           ioy
           ,
           where
           there
           is
           nothing
           but
           disquiet
           and
           distraction
           ,
           nothing
           but
           terror
           and
           horrour
           ,
           nothing
           but
           apprehension
           and
           expectation
           
           of
           wrath
           .
           But
           o
           
             the
             wicked
          
           ,
           saith
           
             Iob
             ,
             is
             like
             a
             woman
             that
             is
             alwaies
             in
             trauell
             ;
             there
             is
             a
             noise
             of
             feare
             euer
             in
             his
             eare
             .
          
           p
           
             They
             are
             as
             the
             raging
             Sea
             that
             casteth
             vp
             mire
             and
             dirt
             ,
          
           saith
           the
           Prophet
           
             Esay
             :
             There
             is
             no
             peace
             ,
             saith
             my
             God
             ,
             to
             the
             wicked
             .
          
           A
           seeming
           q
           
             vncertaine
             peace
          
           they
           may
           haue
           ;
           but
           they
           are
           neuer
           safe
           ,
           no
           where
           sure
           ,
           seeme
           they
           neuer
           so
           secure
           .
           r
           It
           is
           but
           ,
           
           saith
           the
           Heathen
           man
           ,
           
             like
             the
             calmenes
             of
             the
             sea
             ,
          
           that
           seemeth
           sometime
           so
           smooth
           that
           men
           may
           play
           vpon
           it
           at
           pleasure
           ,
           but
           if
           there
           arise
           but
           some
           sudden
           flaw
           or
           gust
           of
           wind
           ,
           as
           there
           doth
           oft
           in
           an
           instant
           ,
           all
           is
           turned
           topsie
           turuy
           ,
           and
           where
           men
           were
           pleasantly
           sporting
           themselues
           a
           little
           before
           ,
           there
           whole
           ships
           are
           now
           swallowed
           vp
           .
           The
           wicked
           therefore
           hauing
           no
           sound
           or
           sure
           peace
           ,
           they
           can
           haue
           no
           serious
           or
           setled
           ioy
           .
        
         
           Thirdly
           ,
           Light
           and
           Ioy
           are
           put
           the
           one
           for
           the
           other
           .
           s
           
             The
             Iewes
             had
             gladnesse
             ,
             and
             light
             ,
             and
             ioy
             ,
          
           saith
           the
           Storie
           .
           And
           there
           can
           be
           
             no
             ioy
          
           ,
           where
           is
           
             no
             Light.
          
           t
           
             What
             ioy
             can
             I
             haue
          
           ,
           saith
           blind
           
             Tobie
             ,
             when
             I
             sit
             in
             darknesse
             ,
             and
             doe
             not
             see
             the
             light
             of
             heauen
             ?
          
           Now
           the
           Godly
           indeed
           as
           they
           are
           called
           u
           Light
           ,
           and
           x
           
             Children
             of
             light
          
           ;
           so
           they
           are
           said
           y
           
             to
             be
             and
          
           z
           
             abide
             in
             the
             light
          
           ,
           and
           a
           
             to
             walke
             in
             the
             light
          
           ,
           euen
           b
           
             in
             the
             light
             of
             Gods
             countenance
             .
          
           But
           all
           wicked
           ones
           as
           they
           are
           called
           c
           Darknesse
           ,
           and
           the
           d
           
             Children
             of
             darknesse
          
           ;
           
           the
           prince
           they
           serue
           is
           called
           e
           
             the
             Prince
             of
             darknesse
          
           ,
           and
           the
           State
           that
           they
           liue
           in
           f
           
             a
             kingdome
             of
             darknesse
          
           ;
           so
           they
           are
           said
           g
           
             to
             walke
             in
             the
             darke
          
           ,
           h
           
             to
             be
             and
          
           i
           
             abide
             in
             the
             darke
          
           ,
           k
           
             to
             sit
             in
             darknesse
             and
             in
             a
             deadly
             shade
             .
          
           Nor
           is
           there
           hope
           of
           euer
           altering
           or
           mending
           this
           their
           estate
           ,
           vnlesse
           they
           alter
           and
           amend
           themselues
           .
           For
           l
           
             the
             blacknesse
             of
             darknesse
          
           ,
           (
           or
           darknesse
           as
           blacke
           as
           pitch
           ,
           darknesse
           more
           palpable
           than
           that
           m
           of
           Aegypt
           was
           )
           
             is
             reserued
             and
             laid
             vp
             for
             them
          
           (
           not
           for
           a
           few
           daies
           ,
           but
           )
           
             for
             euer
          
           .
           As
           they
           n
           
             walke
             in
             darknesse
          
           ,
           so
           they
           
             walke
             vnto
             darknesse
          
           ,
           o
           from
           spirituall
           darknesse
           that
           holdeth
           them
           here
           for
           a
           time
           ,
           to
           that
           p
           vtter
           ,
           that
           eternall
           q
           darknesse
           ,
           wherein
           is
           
             nothing
             but
             weeping
             and
             gnashing
             of
             teeeh
          
           ;
           which
           when
           they
           are
           once
           entred
           into
           ,
           they
           shall
           neuer
           get
           out
           of
           againe
           .
           And
           seeing
           then
           that
           there
           can
           be
           no
           ioy
           without
           light
           :
           there
           can
           be
           no
           true
           ioy
           to
           any
           wicked
           man
           ,
           wanting
           true
           light
           .
        
         
           Now
           this
           first
           may
           serue
           to
           confute
           and
           controule
           the
           preposterous
           and
           erroneous
           conceit
           of
           worldly
           men
           ,
           that
           thinke
           to
           finde
           ioy
           where
           it
           is
           not
           to
           be
           had
           ;
           thinke
           there
           is
           no
           ioy
           where
           it
           is
           alone
           to
           be
           had
           .
        
         
           1.
           
           That
           thinke
           to
           finde
           and
           attaine
           true
           ioy
           without
           Faith
           ,
           
           the
           feare
           of
           God
           ,
           
           repentance
           of
           sinne
           ,
           righteousnes
           ,
           and
           reconcilement
           to
           God
           ,
           in
           the
           outward
           things
           of
           this
           world
           ,
           or
           in
           sinfull
           delights
           .
           But
           alas
           ,
           they
           deceiue
           and
           delude
           
           themselues
           ,
           embracing
           with
           Ixion
           r
           
             a
             cloud
          
           in
           stead
           of
           Iuno
           ,
           and
           s
           
             a
             figment
          
           in
           stead
           of
           Helen
           with
           Paris
           ,
           t
           a
           counterfeit
           
             shadow
             of
             mirth
          
           in
           stead
           of
           
             true
             ioy
          
           .
        
         
           For
           what
           sound
           or
           inward
           ioy
           can
           from
           outward
           things
           accrue
           ?
           
           It
           is
           u
           
             a
             groundlesse
             ioy
          
           that
           commeth
           from
           them
           ;
           such
           as
           may
           like
           a
           little
           
             counterfeit
             complexion
          
           ,
           alter
           the
           look
           and
           smooth
           the
           face
           outwardly
           ,
           but
           neuer
           throughly
           fill
           ,
           or
           truly
           cheere
           vp
           the
           soule
           inwardly
           .
           The
           ground
           of
           all
           true
           and
           sound
           ioy
           must
           come
           from
           within
           ,
           it
           must
           haue
           his
           rooting
           in
           the
           soule
           ;
           else
           it
           is
           but
           x
           as
           
             weeds
             that
             grow
             on
             the
             top
             of
             the
             water
             ,
          
           that
           float
           aloft
           ,
           but
           can
           take
           no
           sure
           hold
           ,
           because
           they
           neuer
           come
           at
           ,
           nor
           doe
           spring
           vp
           from
           the
           bottome
           .
           Cast
           as
           many
           clothes
           as
           you
           will
           vpon
           a
           dead
           corps
           ,
           you
           shall
           neuer
           be
           able
           to
           put
           any
           naturall
           heat
           into
           it
           .
           No
           ,
           y
           the
           garments
           that
           we
           weare
           must
           receiue
           heat
           from
           the
           bodie
           ,
           before
           they
           can
           returne
           any
           warmth
           againe
           vnto
           it
           .
           And
           there
           must
           be
           matter
           of
           ioy
           and
           comfort
           from
           within
           ,
           
           ere
           any
           sound
           ioy
           or
           comfort
           can
           accrue
           from
           any
           thing
           without
           .
        
         
           Againe
           ,
           what
           sound
           ioy
           or
           comfort
           can
           any
           man
           haue
           ,
           so
           long
           as
           he
           is
           forth
           of
           Gods
           fauour
           ?
           For
           no
           creature
           can
           comfort
           ,
           where
           he
           discomforteth
           .
           
           *
           
             If
             God
             be
             for
             vs
          
           ,
           saith
           the
           Apostle
           ,
           
             who
             can
             be
             against
             vs
          
           ?
           But
           †
           if
           God
           be
           set
           against
           vs
           ,
           who
           can
           be
           for
           vs
           ?
           What
           ioy
           could
           Haman
           haue
           of
           the
           fauour
           of
           his
           fellow-Courtiers
           ,
           when
           a
           King
           Assuerus
           frowned
           vpon
           him
           ?
           He
           might
           well
           haue
           said
           then
           ,
           as
           hee
           had
           formerly
           said
           in
           another
           case
           ,
           b
           
             All
             nothing
             auaileth
             me
             ,
             as
             long
             as
             Assuerus
             frowneth
             on
             me
             .
          
           Or
           what
           comfort
           found
           Baltasar
           in
           the
           furniture
           of
           his
           Table
           ,
           the
           honour
           of
           his
           Princes
           ,
           the
           state
           of
           his
           Palace
           ,
           or
           the
           multitude
           of
           his
           Prouinces
           ,
           when
           the
           finger
           of
           God
           writ
           him
           his
           destinie
           on
           the
           wall
           ,
           
           which
           he
           feared
           so
           much
           before
           he
           heard
           what
           it
           was
           ?
           What
           sound
           ioy
           can
           there
           be
           to
           a
           malefactor
           condemned
           to
           die
           a
           most
           cruel
           death
           ,
           and
           to
           suffer
           so
           much
           torture
           before
           he
           die
           ,
           that
           c
           
             the
             delay
             of
             death
             shall
             be
             worse
             ,
          
           and
           more
           intolerable
           
             than
             death
          
           ,
           though
           he
           reuell
           and
           swagger
           in
           the
           prison
           ,
           and
           striue
           to
           passe
           away
           the
           time
           with
           his
           companions
           ,
           as
           merrily
           as
           he
           may
           ,
           while
           the
           halter
           ,
           that
           hee
           must
           die
           by
           ,
           hangeth
           ouer
           his
           head
           ?
           d
           It
           is
           the
           state
           of
           euery
           wicked
           one
           .
           He
           is
           ,
           while
           he
           so
           continueth
           ,
           but
           a
           damned
           wretch
           ,
           a
           condemned
           person
           ;
           (
           e
           
             He
             that
             beleeueth
             not
          
           ,
           saith
           our
           Sauiour
           ,
           
             is
             condemned
             already
          
           :
           )
           f
           Hee
           is
           in
           this
           World
           ,
           as
           in
           
             Gods
             prison
          
           ,
           whence
           there
           can
           bee
           no
           escape
           :
           hee
           is
           there
           fast
           vnder
           
           g
           
             the
             chaines
             of
             a
             guiltie
             conscience
             ,
          
           readie
           to
           pinch
           and
           gall
           him
           ,
           if
           they
           but
           a
           little
           streitned
           :
           howsoeuer
           therefore
           hee
           riot
           and
           reuell
           here
           ,
           and
           striue
           to
           passe
           ouer
           pleasantly
           the
           time
           of
           his
           restraint
           ,
           hauing
           by
           his
           Iailors
           leaue
           and
           permission
           ,
           the
           libertie
           of
           some
           part
           of
           this
           his
           prison
           ;
           yet
           he
           can
           neuer
           be
           truly
           ioyfull
           ,
           neuer
           heartily
           merry
           ,
           so
           long
           as
           he
           remaineth
           so
           :
           His
           mirth
           it
           is
           not
           heartie
           ,
           it
           is
           but
           strained
           ,
           or
           it
           is
           but
           a
           meere
           delusion
           ,
           a
           fooles
           paradise
           at
           the
           most
           .
           There
           can
           be
           no
           cause
           in
           the
           world
           therefore
           of
           reioycing
           to
           any
           man
           ,
           till
           he
           be
           reconciled
           vnto
           God.
           Because
           though
           a
           man
           had
           all
           the
           world
           ,
           yet
           could
           all
           the
           world
           doe
           him
           no
           good
           ,
           h
           so
           long
           as
           the
           heauie
           wrath
           of
           God
           hangeth
           ouer
           his
           head
           ,
           as
           
             the
             sword
          
           did
           sometime
           ouer
           the
           head
           of
           the
           
             Tyrants
             Flatterer
          
           ,
           readie
           euery
           houre
           to
           seize
           on
           him
           ,
           and
           hell-mouth
           gapeth
           vnder
           him
           ,
           readie
           as
           soone
           to
           receiue
           him
           .
           He
           may
           out
           of
           ignorance
           of
           his
           owne
           estate
           ,
           slumber
           a
           while
           in
           securitie
           ,
           or
           apply
           himselfe
           to
           some
           flashie
           pleasures
           ;
           but
           if
           he
           saw
           his
           owne
           estate
           ,
           if
           hee
           knew
           his
           owne
           plight
           ,
           he
           would
           rather
           *
           houle
           and
           weepe
           euery
           houre
           all
           his
           life
           long
           .
        
         
           A
           second
           conceit
           of
           worldly
           men
           ,
           
           is
           ,
           that
           they
           thinke
           there
           is
           no
           ioy
           there
           ,
           where
           it
           is
           only
           to
           be
           had
           :
           There
           is
           no
           ioy
           ,
           they
           thinke
           ,
           to
           be
           found
           in
           the
           good
           waies
           of
           God.
           It
           is
           the
           conceit
           of
           many
           ,
           and
           it
           keepeth
           many
           backe
           from
           looking
           that
           way
           ,
           that
           if
           a
           man
           set
           foot
           once
           into
           Gods
           waies
           ,
           all
           his
           ioy
           is
           instantly
           dashed
           and
           lost
           ,
           all
           his
           mirth
           is
           marred
           ,
           he
           must
           neuer
           looke
           
           to
           liue
           merry
           houre
           after
           :
           Whereas
           indeed
           it
           is
           cleane
           contrary
           .
           i
           There
           is
           no
           true
           ioy
           but
           there
           ;
           no
           sound
           mirth
           to
           be
           found
           in
           any
           thing
           else-where
           .
           Thou
           shalt
           neuer
           be
           truly
           merrie
           ,
           till
           thou
           beest
           truly
           godly
           ,
           till
           thou
           art
           become
           sincerely
           religious
           .
           k
           
             True
             ioy
             is
             proper
             and
             peculiar
             to
             the
             godly
             alone
             .
          
           It
           is
           *
           
             a
             fruit
             of
             Gods
             Spirit
          
           ;
           which
           they
           alone
           haue
           :
           it
           is
           “
           
             a
             branch
             of
             Christs
             kingdome
          
           ,
           which
           they
           only
           belong
           to
           .
           As
           the
           Heathen
           man
           saith
           ,
           that
           †
           
             A
             wise
             man
             only
             loueth
             ,
             others
             but
             dally
             and
             lust
          
           only
           :
           so
           others
           may
           reuell
           ,
           the
           godly
           onely
           reioyce
           .
           Christianitie
           and
           pietie
           doth
           l
           not
           call
           men
           away
           from
           ioy
           ;
           but
           it
           inuiteth
           them
           to
           true
           ioy
           ,
           to
           sound
           ioy
           ,
           to
           incessant
           and
           euerlasting
           reioycing
           .
           It
           doth
           m
           not
           quell
           and
           kill
           ,
           or
           quench
           our
           mirth
           ;
           it
           doth
           only
           correct
           and
           qualifie
           it
           ,
           that
           it
           may
           be
           such
           as
           it
           should
           be
           ,
           and
           such
           as
           is
           behoouefull
           for
           vs
           for
           it
           to
           be
           .
           n
           The
           Christian
           man
           may
           liue
           as
           merrily
           as
           any
           man
           in
           the
           world
           may
           :
           yea
           his
           life
           may
           well
           be
           the
           merriest
           of
           any
           mans
           vnder
           the
           Sunne
           .
           Since
           that
           o
           he
           draweth
           his
           mirth
           from
           
             the
             Well-head
          
           ,
           where
           there
           is
           
             ioy
             and
             pleasure
             Gods
             plentie
          
           ;
           where
           there
           is
           p
           
             fulnesse
             of
             most
             delightfull
             ioyes
          
           ,
           and
           q
           
             streames
             of
             pleasures
             that
             
             flow
             for
             euer
             .
          
           For
           to
           omit
           that
           Godlinesse
           doth
           not
           debarre
           or
           restraine
           a
           man
           of
           the
           vse
           of
           any
           honest
           and
           lawfull
           naturall
           delight
           ;
           much
           lesse
           depriue
           him
           of
           all
           comfort
           and
           a
           delight
           in
           the
           vse
           of
           them
           .
           A
           Christian
           man
           hath
           a
           good
           right
           vnto
           ,
           and
           a
           iust
           interest
           in
           all
           things
           procured
           for
           him
           by
           Christ
           ,
           and
           in
           him
           againe
           restored
           to
           him
           ,
           (
           though
           by
           his
           first
           Parents
           default
           forfeited
           )
           and
           among
           other
           things
           also
           euen
           to
           the
           comforts
           and
           delights
           of
           this
           life
           .
           For
           
             all
             things
          
           ,
           b
           saith
           the
           Apostle
           ,
           as
           well
           
             things
             present
          
           ,
           as
           
             things
             to
             come
          
           ,
           and
           euen
           
             this
             world
          
           too
           ,
           (
           and
           such
           honest
           ioyes
           and
           delights
           consequently
           as
           it
           is
           able
           to
           afford
           )
           
             are
             yours
          
           ,
           because
           
             you
             are
             Christs
          
           ,
           who
           is
           c
           
             the
             heire
             of
             all
             things
          
           ,
           and
           d
           
             you
             in
             him
          
           ,
           being
           e
           
             coheires
             with
             him
          
           ;
           and
           
             he
             Gods.
          
           Though
           his
           ioy
           depend
           not
           vpon
           them
           ,
           as
           the
           worldly
           mans
           doth
           ,
           yet
           f
           he
           is
           not
           debarred
           of
           them
           ,
           and
           of
           the
           free
           and
           comfortable
           vse
           of
           them
           :
           which
           g
           for
           his
           sake
           many
           times
           euen
           the
           wicked
           worldly
           ones
           haue
           more
           plentie
           of
           ,
           than
           otherwise
           they
           should
           haue
           had
           .
           h
           Nor
           doth
           it
           follow
           ,
           saith
           the
           Heathen
           man
           ,
           that
           a
           wise
           mans
           palat
           should
           finde
           no
           relish
           in
           his
           meat
           ,
           because
           i
           his
           minde
           findeth
           more
           relish
           in
           some
           other
           better
           matters
           :
           or
           that
           a
           Christian
           man
           should
           not
           finde
           k
           much
           delight
           and
           comfort
           euen
           in
           these
           outward
           things
           ,
           because
           l
           he
           hath
           other
           ,
           and
           better
           
           matter
           of
           ioy
           and
           comfort
           within
           .
           He
           could
           not
           be
           so
           m
           heartily
           thankfull
           to
           God
           for
           them
           ,
           if
           he
           found
           not
           much
           comfort
           ,
           delight
           ,
           releefe
           &
           refreshing
           in
           them
           .
           Yea
           n
           no
           man
           may
           eat
           his
           meat
           with
           more
           delight
           ,
           or
           vse
           his
           honest
           recreations
           and
           disports
           with
           more
           comfort
           ,
           or
           haue
           more
           ioy
           of
           his
           worldly
           wealth
           and
           estate
           ,
           than
           the
           godly
           man
           may
           :
           worldly
           men
           haue
           these
           things
           but
           as
           theeues
           stolne
           goods
           ,
           that
           they
           make
           merry
           with
           in
           hugger
           mugger
           ;
           or
           as
           a
           man
           that
           hath
           robbed
           the
           Kings
           Exchequer
           ,
           and
           by
           that
           meanes
           enriched
           himselfe
           .
           Whereas
           the
           godly
           man
           hath
           them
           o
           as
           fauours
           bestowed
           on
           him
           by
           God
           ,
           as
           effects
           and
           fruits
           of
           his
           loue
           ,
           which
           maketh
           them
           the
           more
           comfortable
           by
           much
           to
           him
           ,
           and
           doth
           exceedingly
           improue
           his
           ioy
           and
           delight
           in
           them
           :
           since
           p
           it
           is
           the
           Giuer
           oft
           that
           ioyeth
           a
           man
           more
           than
           the
           gift
           :
           and
           a
           small
           matter
           bestowed
           on
           a
           man
           out
           of
           grace
           and
           fauour
           by
           his
           Soueraigne
           ,
           doth
           more
           reioyce
           him
           ,
           than
           a
           farre
           greater
           gotten
           from
           him
           by
           stealth
           .
           And
           as
           for
           such
           filthy
           and
           beastly
           delights
           ,
           such
           inordinate
           and
           brutish
           lusts
           ,
           as
           q
           haue
           indeed
           no
           sound
           pleasure
           in
           them
           ,
           no
           more
           than
           is
           found
           in
           the
           scratching
           of
           some
           vnsound
           or
           euil-affected
           part
           when
           it
           it
           cheth
           ;
           &
           r
           bring
           much
           more
           paine
           with
           them
           commonly
           
           at
           parting
           ,
           or
           if
           not
           then
           presently
           ,
           not
           long
           after
           :
           howsoeuer
           he
           may
           haue
           formerly
           taken
           some
           delight
           in
           them
           ,
           as
           worldly
           men
           ordinarily
           doe
           :
           yet
           being
           healed
           now
           of
           his
           disease
           ,
           it
           is
           no
           paine
           for
           him
           to
           part
           with
           them
           ,
           s
           hee
           desireth
           not
           the
           itch
           ,
           that
           hee
           may
           be
           scratching
           againe
           ;
           no
           more
           than
           Saul
           ,
           when
           t
           
             a
             new
             heart
          
           was
           giuen
           him
           ,
           had
           a
           minde
           to
           be
           following
           
             his
             Fathers
             Asses
          
           againe
           .
           Hee
           is
           no
           more
           troubled
           with
           the
           leauing
           and
           forbearing
           of
           them
           ,
           than
           u
           men
           growen
           are
           wont
           to
           be
           troubled
           ,
           when
           they
           are
           come
           to
           maturitie
           and
           ripenesse
           of
           yeeres
           ,
           that
           they
           may
           not
           now
           play
           at
           chery-pit
           ,
           as
           they
           had
           wont
           to
           doe
           when
           they
           were
           children
           ;
           or
           that
           they
           must
           lay
           aside
           and
           leaue
           off
           such
           childish
           toyes
           ,
           as
           sometime
           they
           made
           much
           reckoning
           of
           :
           or
           than
           men
           glorified
           in
           heauen
           after
           the
           resurrection
           shall
           be
           grieued
           ,
           that
           they
           doe
           x
           not
           eat
           and
           drinke
           ,
           and
           marrie
           ,
           and
           make
           merry
           still
           in
           that
           manner
           as
           they
           did
           ,
           while
           they
           liued
           here
           on
           earth
           .
           These
           and
           the
           like
           vanities
           godlinesse
           indeed
           waineth
           men
           ,
           and
           estrangeth
           their
           mindes
           from
           ,
           and
           y
           by
           restraining
           them
           of
           such
           pleasures
           ,
           freeth
           them
           from
           farre
           greater
           paines
           ,
           that
           such
           filthy
           ,
           froathy
           ,
           and
           flitting
           delights
           are
           z
           dearely
           bought
           with
           .
           But
           in
           stead
           thereof
           it
           a
           furnisheth
           them
           with
           other
           
           ioyes
           and
           delight
           ,
           such
           as
           doe
           so
           farre
           surpasse
           all
           outward
           ioyes
           whatsoeuer
           ,
           as
           there
           is
           indeed
           b
           no
           comparison
           betweene
           the
           one
           and
           the
           other
           :
           the
           one
           is
           as
           no
           ioy
           in
           regard
           of
           the
           other
           .
           For
           what
           is
           the
           kingdome
           of
           Christ
           ?
           nothing
           but
           dumps
           and
           doubts
           ,
           and
           drooping
           ,
           and
           melancholy
           fits
           ,
           as
           many
           imagine
           .
           Or
           what
           is
           the
           worke
           of
           Gods
           Spirit
           in
           the
           hearts
           of
           his
           children
           ?
           To
           possesse
           their
           soules
           wholly
           with
           terrours
           and
           feares
           ;
           or
           to
           fill
           them
           with
           griefe
           and
           pensiuenesse
           only
           ?
           No
           ,
           c
           
             The
             fruit
             of
             the
             Spirit
             is
             ioy
             and
             peace
             ,
          
           saith
           the
           Apostle
           .
           And
           ,
           d
           
             the
             Kingdome
             of
             God
             is
             Righteousnesse
             ,
             and
             Peace
             ,
             and
             Ioy
             in
             the
             Holy
             Ghost
             .
          
           There
           is
           true
           ioy
           ,
           there
           is
           sound
           ioy
           ,
           there
           is
           vnutterable
           ioy
           ;
           (
           l
           
             You
             reioyce
             with
             a
             ioy
             glorious
             ,
          
           saith
           the
           Apostle
           
             Peter
             ,
             and
             vnspeakable
          
           ;
           And
           ,
           m
           
             I
             doe
             ouer-abound
             exceedingly
             in
             ioy
             ,
          
           saith
           
             S.
             Paul
          
           ;
           as
           finding
           no
           words
           sufficient
           to
           expresse
           his
           ioy
           with
           :
           )
           such
           ioy
           ,
           as
           n
           no
           worldly
           ioy
           is
           once
           to
           be
           compared
           with
           ;
           such
           ioy
           ,
           o
           as
           no
           worldly
           man
           is
           able
           to
           conceiue
           what
           it
           is
           .
           p
           
             The
             soule
             only
          
           ,
           saith
           
             Solomon
             ,
             knoweth
             it
             owne
             bitternesse
             ;
             nor
             doth
             another
             feele
             its
             ioy
             .
          
           And
           ,
           q
           Talke
           ,
           saith
           
             Augustine
             ,
             as
             long
             as
             you
             will
             ,
             and
             all
             you
             can
             ,
             of
             Honey
             ,
             and
             of
             the
             sweetnesse
             of
             it
             ,
             vnlesse
             a
             man
             taste
             it
             ,
             he
             can
             neuer
             conceiue
             what
             it
             
             is
             .
          
           So
           vndoubtedly
           it
           is
           here
           :
           r
           He
           alone
           that
           hath
           tasted
           it
           ,
           
           can
           tell
           ,
           
           what
           sweet
           peace
           and
           tranquillitie
           of
           heart
           and
           minde
           ,
           
           what
           vnspeakable
           ioy
           and
           comfort
           of
           spirit
           is
           there
           found
           and
           felt
           ,
           where
           the
           mercie
           of
           God
           in
           Iesus
           Christ
           is
           once
           soundly
           assured
           and
           sealed
           vp
           to
           the
           soule
           .
        
         
           Secondly
           ,
           this
           may
           serue
           for
           Exhortation
           ,
           and
           incitement
           to
           Godlinesse
           ,
           and
           to
           
             godly
             ioy
          
           ;
           to
           
             labour
             for
             it
          
           ,
           and
           to
           
             ioy
             in
             it
          
           .
        
         
           First
           ,
           to
           incite
           men
           to
           labour
           for
           righteousnesse
           ,
           if
           they
           desire
           to
           attaine
           to
           true
           and
           hearty
           reioycing
           .
           Wouldest
           thou
           haue
           ioy
           ?
           (
           a
           Who
           would
           not
           ?
           For
           b
           all
           men
           desire
           happinesse
           :
           and
           *
           as
           there
           is
           no
           full
           happines
           without
           ioy
           ;
           so
           there
           is
           no
           sound
           ioy
           without
           true
           happinesse
           .
           )
           then
           c
           learne
           here
           the
           right
           way
           to
           it
           :
           then
           take
           that
           course
           that
           will
           bring
           thee
           to
           true
           ioy
           and
           sound
           peace
           .
           d
           
             Seeke
             the
             kingdome
             of
             God
             ,
             and
             the
             righteousnesse
             thereof
             .
          
           It
           is
           the
           righteous
           man
           onely
           that
           can
           truly
           reioyce
           .
           For
           e
           
             the
             kingdome
             of
             God
             is
             righteousnesse
             ,
             and
             peace
             ,
             and
             ioy
             in
             the
             Holy
             Ghost
             .
          
           There
           is
           f
           
             ioy
             in
             the
             end
          
           ,
           saith
           Bernard
           ,
           and
           
             ioy
             without
             end
          
           :
           but
           g
           
             the
             way
             to
             this
             ioy
             is
             by
             righteousnesse
             and
             peace
             .
             From
             righteousnesse
             peace
             floweth
             ,
          
           and
           
             ioy
             from
             peace
          
           .
           The
           one
           is
           h
           the
           way
           ,
           the
           other
           is
           the
           end
           ;
           and
           vnlesse
           
           wee
           goe
           the
           way
           ,
           wee
           can
           neuer
           come
           to
           the
           end
           .
        
         
           It
           is
           true
           indeed
           ,
           if
           there
           were
           *
           diuers
           waies
           that
           tended
           to
           one
           end
           ,
           it
           were
           no
           great
           matter
           ,
           which
           of
           them
           a
           man
           tooke
           :
           though
           hee
           should
           goe
           further
           about
           ,
           it
           may
           be
           ,
           and
           take
           somewhat
           the
           more
           paines
           ,
           yet
           hee
           were
           sure
           at
           the
           last
           to
           arriue
           where
           he
           would
           .
           But
           when
           a
           man
           hath
           tried
           all
           other
           courses
           ,
           hee
           shall
           finde
           in
           conclusion
           ,
           that
           there
           is
           i
           no
           other
           way
           but
           this
           to
           attaine
           to
           true
           ioy
           ,
           and
           that
           all
           his
           labour
           therefore
           was
           lost
           in
           beating
           about
           and
           seeking
           by
           other
           courses
           to
           compasse
           it
           .
           It
           was
           Salomons
           owne
           case
           .
           And
           k
           who
           can
           hope
           after
           him
           to
           discouer
           some
           new
           passage
           that
           hee
           could
           not
           ?
           l
           He
           was
           the
           wisest
           man
           that
           euer
           was
           :
           m
           nor
           wanted
           hee
           abundance
           of
           all
           such
           things
           as
           worldly
           men
           are
           wont
           to
           take
           delight
           in
           ,
           and
           make
           the
           matter
           of
           their
           ioy
           .
           But
           when
           n
           he
           had
           wearied
           himselfe
           in
           a
           multiplicitie
           of
           by-waies
           ,
           treading
           one
           while
           in
           one
           path
           ,
           and
           trauelling
           another
           while
           another
           ,
           and
           o
           pursuing
           each
           as
           farre
           as
           any
           of
           them
           would
           leade
           ,
           at
           length
           he
           concludeth
           that
           there
           was
           no
           true
           ioy
           ,
           comfort
           and
           contentment
           to
           be
           found
           in
           any
           thing
           but
           p
           
             in
             the
             feare
             of
             God
             and
             in
             doing
             his
             will
          
           ;
           and
           that
           in
           all
           other
           courses
           ,
           carried
           they
           neuer
           so
           goodly
           a
           shew
           with
           them
           ,
           or
           seemed
           they
           to
           promise
           neuer
           so
           great
           matters
           ,
           there
           was
           q
           nothing
           to
           be
           found
           
             but
             vanitie
             and
             vexation
             of
             Spirit
             ,
          
           and
           no
           more
           therefore
           to
           be
           gotten
           or
           gained
           by
           
           them
           .
           And
           r
           the
           like
           shall
           euery
           one
           finde
           that
           Salomon
           did
           ,
           s
           when
           he
           hath
           toiled
           and
           tired
           himselfe
           in
           beating
           about
           to
           finde
           it
           else-where
           ,
           that
           he
           hath
           but
           taken
           paines
           in
           vaine
           ,
           and
           depriued
           himselfe
           of
           ioy
           ,
           in
           seeking
           ioy
           there
           ,
           where
           it
           is
           not
           to
           be
           had
           ;
           as
           one
           that
           seeking
           for
           t
           Grapes
           among
           Brambles
           ,
           or
           for
           Figges
           among
           Briers
           and
           Thornes
           ,
           shall
           but
           teare
           his
           cloathes
           ,
           and
           *
           wound
           his
           hands
           ,
           but
           neuer
           finde
           any
           such
           fruit
           on
           them
           ,
           as
           he
           there
           seeketh
           for
           .
           u
           It
           is
           not
           Wit
           ,
           not
           Wealth
           ,
           nor
           Honour
           ,
           nor
           Nobilitie
           ,
           nor
           Learning
           ,
           nor
           any
           worldly
           thing
           else
           ,
           but
           Righteousnesse
           and
           a
           good
           Conscience
           alone
           ,
           that
           is
           able
           to
           worke
           setled
           tranquillitie
           ,
           to
           minister
           sound
           comfort
           ,
           to
           procure
           constant
           alacritie
           and
           cheerefulnesse
           of
           minde
           .
           That
           can
           giue
           a
           good
           relish
           to
           any
           state
           or
           condition
           ,
           be
           it
           neuer
           so
           meane
           ,
           or
           ,
           in
           the
           eie
           of
           the
           world
           ,
           neuer
           so
           miserable
           :
           whereas
           the
           greatest
           ,
           highest
           ,
           largest
           ,
           gloriousest
           estates
           cannot
           giue
           any
           dramme
           or
           drop
           of
           pure
           ioy
           ,
           sure
           comfort
           ,
           or
           true
           content
           without
           it
           .
           Any
           course
           of
           life
           may
           be
           cheerfull
           and
           lightsome
           with
           it
           ;
           none
           can
           euer
           be
           truly
           comfortable
           or
           delightfull
           without
           it
           .
           Godlinesse
           
           x
           &
           a
           good
           Conscience
           is
           as
           a
           sweet
           perfume
           ,
           that
           can
           giue
           a
           good
           sent
           euen
           to
           rags
           ;
           vngodlinesse
           and
           an
           euill
           conscience
           ,
           as
           filthy
           matter
           ,
           that
           issuing
           from
           an
           vlcerous
           bodie
           ,
           is
           able
           to
           infect
           and
           make
           vnsauourie
           the
           best
           apparell
           that
           can
           be
           ,
           to
           him
           especially
           that
           weareth
           it
           .
           And
           therefore
           y
           
             Heape
             vp
             and
             gather
             thee
             together
             Gold
             and
             Siluer
             ,
          
           saith
           an
           Heathen
           man
           ,
           
             build
             thee
             stately
             Galleries
             ,
             plant
             thee
             pleasant
             Orchards
             and
             Gardens
             ;
             fill
             thee
             thy
             house
             with
             Seruitours
             ,
             and
             the
             whole
             Citie
             with
             debtors
             ,
             till
             thy
             minde
             be
             setled
             and
             satisfied
          
           (
           z
           
             nor
             can
             any
             thing
             but
             God
             ,
          
           and
           the
           assurance
           of
           his
           fauour
           
             settle
             or
             satisfie
             it
          
           :
           )
           all
           will
           be
           but
           (
           I
           say
           not
           as
           another
           saith
           ,
           ast;
           
             as
             curious
             pictures
             to
             a
             bleared
             eye
             ,
             as
             exquisite
             musicke
             to
             an
             aking
             head
             ,
          
           that
           doth
           not
           neither
           helpe
           nor
           hurt
           ,
           but
           )
           
             as
             a
             cup
             of
             neat
             wine
             giuen
             one
             in
             a
             Feuer
             ,
             as
             honey
             ministred
             to
             one
             that
             hath
             his
             stomacke
             pestred
             with
             choler
             ,
             as
             delicate
             meats
             dressed
             for
             a
             dysenterious
             person
             ,
             that
             can
             relish
             nothing
             can
             retaine
             nothing
             ,
             receiueth
             no
             strength
             from
             them
             ,
             is
             but
             the
             worse
             for
             them
             ,
             and
             put
             by
             them
             to
             more
             paine
             .
          
           None
           of
           all
           these
           will
           be
           able
           to
           minister
           any
           sound
           ioy
           or
           comfort
           to
           thee
           ,
           no
           more
           than
           they
           could
           doe
           to
           “
           him
           ,
           that
           had
           more
           of
           them
           before
           thee
           ,
           than
           thou
           canst
           hope
           euer
           to
           attaine
           vnto
           ,
           vntill
           thou
           come
           to
           haue
           part
           in
           him
           ,
           who
           is
           the
           †
           
             Fountaine
             of
             all
             ioy
          
           ,
           and
           
           the
           *
           
             God
             of
             all
             comfort
          
           ,
           without
           whom
           there
           is
           no
           true
           ioy
           ,
           no
           sound
           comfort
           to
           be
           had
           .
        
         
           Secondly
           ,
           
           to
           incite
           all
           those
           that
           haue
           attained
           to
           this
           estate
           ,
           to
           ioy
           in
           it
           :
           and
           not
           to
           suffer
           outward
           losses
           ,
           worldly
           crosses
           ,
           calamities
           or
           the
           like
           ,
           to
           depriue
           &
           bereaue
           them
           of
           that
           alacritie
           and
           cheerefulnesse
           that
           their
           estate
           may
           well
           afford
           them
           ;
           and
           that
           the
           holy
           Ghost
           ,
           as
           we
           heard
           before
           ,
           doth
           so
           oft
           require
           of
           them
           ,
           euen
           so
           a
           oft
           ,
           as
           no
           one
           thing
           almost
           more
           .
           True
           it
           is
           indeed
           ,
           that
           it
           is
           a
           very
           hard
           and
           a
           difficult
           thing
           ,
           especially
           amids
           the
           manifold
           miseries
           of
           this
           our
           present
           b
           Pilgrimage
           ,
           and
           the
           c
           
             euill
             daies
          
           that
           here
           we
           passe
           rather
           than
           liue
           ,
           and
           the
           rather
           also
           hauing
           so
           much
           of
           that
           d
           
             dull
             mettall
          
           ,
           that
           e
           
             muddie
             mould
          
           of
           the
           
             old
             Adam
          
           remaining
           still
           in
           the
           most
           of
           vs
           ,
           for
           Christian
           men
           to
           reioyce
           so
           as
           they
           ought
           ,
           and
           as
           they
           haue
           iust
           cause
           to
           doe
           .
           It
           is
           a
           point
           that
           is
           farre
           more
           easily
           preached
           than
           practised
           .
           Yet
           this
           should
           we
           euery
           one
           of
           vs
           striue
           and
           straine
           our selues
           vnto
           ;
           and
           to
           this
           purpose
           f
           Giue
           ,
           as
           the
           Apostle
           aduiseth
           ,
           
             all
             diligent
             endeuour
             to
             get
             assurance
          
           to
           our selues
           
             of
             our
             election
             and
             of
             our
             calling
          
           and
           conuersion
           vnto
           God
           ;
           since
           that
           g
           vpon
           our
           notice
           and
           apprehension
           of
           it
           ,
           doth
           this
           our
           ioyfull
           and
           comfortable
           estate
           for
           the
           present
           depend
           ;
           and
           for
           want
           of
           it
           ,
           many
           that
           haue
           much
           cause
           of
           ioy
           and
           comfort
           ,
           were
           they
           but
           aware
           of
           it
           ,
           liue
           oft
           times
           a
           very
           heauie
           and
           vncomfortable
           life
           ;
           and
           so
           are
           ,
           through
           their
           owne
           ignorance
           and
           default
           ,
           many
           times
           most
           
           miserable
           ,
           when
           yet
           they
           are
           indeed
           ,
           or
           at
           least
           might
           be
           most
           happie
           .
           And
           when
           we
           finde
           our selues
           so
           depressed
           and
           deiected
           ,
           by
           meanes
           of
           crosse
           occurrents
           ,
           that
           this
           alacritie
           and
           cheerefulnesse
           is
           ouerwhelmed
           therewith
           ,
           labour
           to
           rouse
           vp
           our
           spirits
           ,
           and
           say
           ,
           as
           Dauid
           sometime
           said
           ;
           h
           
             Why
             art
             thou
             thus
             deiected
             and
             cast
             downe
             ,
             O
             my
             Soule
             ?
             and
             why
             art
             thou
             so
             distracted
             and
             disquieted
             within
             me
             ?
             Trust
             still
             in
             God
             ,
             and
             fixe
             thy
             hopes
             on
             him
             ,
             who
             is
             the
             light
             of
             thy
             Countenance
             ,
             and
             thy
             God.
          
           Yea
           doe
           as
           Dauid
           did
           ,
           endeuour
           at
           least
           to
           doe
           it
           :
           when
           he
           was
           in
           a
           great
           streit
           ,
           his
           Citie
           sacked
           and
           burned
           ,
           his
           owne
           wiues
           ,
           and
           the
           wiues
           and
           children
           of
           his
           followers
           caried
           captiue
           ;
           and
           for
           ought
           he
           or
           they
           then
           knew
           ,
           all
           slaine
           ;
           his
           owne
           company
           also
           conspiring
           to
           stone
           him
           to
           death
           ;
           so
           transported
           they
           were
           with
           griefe
           and
           passion
           ,
           each
           one
           for
           his
           owne
           losses
           ;
           yet
           amids
           all
           these
           difficulties
           it
           is
           said
           of
           Dauid
           ,
           that
           i
           
             He
             cheered
             vp
             himselfe
             in
             the
             Lord
             his
             God.
          
           And
           so
           should
           
             euery
             one
          
           doe
           ,
           that
           truly
           and
           sincerely
           
             feareth
             God
          
           ,
           and
           is
           carefull
           to
           
             walke
             in
             the
             obedience
             of
             his
             will
          
           ;
           though
           
             he
             sit
             in
             darknesse
          
           ,
           saith
           the
           Prophet
           ,
           
             and
             haue
             no
             sparke
             of
             light
             ,
          
           that
           his
           outward
           estate
           is
           able
           to
           afford
           ,
           yet
           k
           
             Let
             him
             trust
             in
             the
             Lord
             ,
             and
             rest
             him
             on
             his
             God
          
           ;
           and
           euen
           then
           also
           endeuour
           l
           
             to
             be
             glad
             ,
             
             and
             reioyce
             in
             his
             fauour
             and
             mercie
             ,
          
           when
           his
           present
           estate
           seemeth
           to
           giue
           all
           cause
           to
           the
           contrarie
           .
        
         
           This
           the
           rather
           Gods
           Children
           should
           striue
           and
           straine
           themselues
           vnto
           ;
           as
           to
           attaine
           ,
           so
           
           at
           all
           times
           to
           retaine
           and
           maintaine
           this
           alacritie
           and
           cheerefulnesse
           in
           their
           soules
           :
        
         
           First
           ,
           
           because
           the
           want
           of
           it
           is
           a
           great
           enemie
           to
           thankfulnesse
           .
           m
           
             Reioyce
             in
             the
             Lord
             yee
             righteous
             ,
          
           saith
           the
           
             Psalmist
             ;
             for
             it
             becommeth
             the
             vpright
             to
             be
             thankfull
             :
          
           as
           if
           they
           could
           not
           be
           thankfull
           ,
           vnlesse
           they
           were
           n
           cheerefull
           .
           And
           certainly
           we
           cannot
           be
           so
           thankfull
           to
           God
           as
           we
           should
           for
           his
           fauours
           ,
           so
           long
           as
           wee
           haue
           no
           ioy
           of
           them
           ,
           as
           we
           take
           not
           delight
           in
           them
           .
           Yea
           we
           are
           too
           too
           o
           
             vnthankfull
             to
             the
             grace
             of
             God
             ,
          
           
           and
           value
           his
           goodnesse
           at
           too
           low
           a
           rate
           ,
           if
           we
           suffer
           any
           outward
           thing
           ,
           what
           euer
           it
           be
           ,
           and
           much
           more
           toyes
           and
           trifles
           ,
           matters
           of
           no
           moment
           ,
           to
           depriue
           vs
           of
           the
           ioy
           that
           we
           might
           and
           should
           enioy
           in
           it
           .
        
         
           
             Secondly
             ,
             because
             the
             want
             of
             it
             is
             a
             great
             hinderance
             vnto
             the
             performance
             of
             good
             duties
             .
          
           p
           Serue
           the
           Lord
           with
           feare
           ,
           
             saith
             the
          
           Psalmist
           ,
           and
           reioyce
           before
           him
           with
           reuerence
           ,
           
             And
             when
             thou
             commest
          
           to
           appeare
           before
           the
           Lord
           thy
           God
           
             in
             thy
             festiuals
          
           ,
           q
           See
           in
           any
           case
           ,
           
             saith
             God
          
           ,
           that
           thou
           reioyce
           .
           And
           ,
           r
           Because
           thou
           wouldest
           not
           serue
           the
           Lord
           thy
           God
           ,
           with
           ioyfulnesse
           and
           with
           gladnesse
           of
           heart
           ,
           for
           the
           abundance
           of
           all
           things
           :
           therefore
           shalt
           thou
           serue
           thine
           enemies
           that
           he
           shall
           send
           vpon
           thee
           ,
           in
           hunger
           ,
           and
           thirst
           ,
           and
           nakednes
           ,
           and
           in
           want
           of
           all
           things
           .
           
             It
             is
             as
          
           s
           a
           cheerefull
           giuer
           ,
           so
           t
           a
           cheerefull
           seruer
           ,
           that
           God
           loueth
           and
           
           delighteth
           in
           .
           And
           u
           
             it
             taketh
             away
             the
             grace
             of
             all
             holy
             duties
             ,
             
             when
             with
             hanging
             of
             the
             wings
             ,
             and
             flagging
             affections
             ,
             when
             with
             drooping
             ,
             lumpishnesse
             ,
             deadnesse
             and
             dulnesse
             we
             goe
             about
             them
             .
          
        
         
           Thirdly
           ,
           because
           it
           heartneth
           Gods
           enemies
           ,
           and
           giueth
           them
           occasion
           of
           triumph
           ,
           when
           they
           see
           Gods
           children
           hang
           the
           head
           .
           Then
           o
           doe
           
             Dauids
             enemies
             exult
             ouer
             him
          
           ,
           when
           they
           see
           him
           
             smitten
             with
             sorrow
          
           ,
           and
           like
           one
           
             at
             his
             wits
             end
          
           .
           It
           is
           not
           so
           much
           the
           crosses
           and
           calamities
           that
           befall
           Gods
           Church
           and
           children
           ,
           as
           p
           their
           taking
           them
           too
           much
           to
           heart
           ,
           and
           their
           heartlesse
           carriage
           vnder
           them
           ,
           that
           heartneth
           and
           encourageth
           the
           aduerse
           partie
           ,
           and
           giueth
           them
           occasion
           to
           triumph
           .
           As
           q
           
             wee
             triumph
             ouer
             them
          
           ,
           though
           they
           seeme
           to
           preuaile
           against
           vs
           ,
           when
           we
           shew
           our selues
           vndaunted
           and
           vndismaid
           ,
           notwithstanding
           their
           extremest
           rage
           ,
           and
           r
           nothing
           vexeth
           them
           more
           ,
           than
           when
           they
           perceiue
           that
           notwithstanding
           all
           that
           euer
           they
           can
           doe
           ,
           yet
           our
           courage
           is
           not
           quailed
           :
           So
           on
           the
           other
           side
           againe
           it
           putteth
           courage
           into
           them
           ,
           when
           they
           perceiue
           vs
           to
           be
           discouraged
           ,
           it
           ministreth
           matter
           of
           ioy
           and
           insultation
           to
           them
           ,
           when
           they
           see
           vs
           deiected
           and
           disheartned
           ,
           and
           our
           countenances
           cast
           downe
           ,
           as
           if
           we
           despaired
           wholly
           of
           diuine
           ,
           either
           protection
           or
           deliuerance
           ,
           and
           were
           not
           only
           at
           our
           wits
           end
           ,
           but
           at
           
             our
             hopes
             end
          
           also
           .
        
         
           And
           lastly
           ,
           
           because
           it
           disheartneth
           many
           from
           good
           courses
           .
           As
           s
           
             the
             Spies
          
           that
           were
           
           sent
           to
           view
           
             the
             Land
             of
             Canaan
          
           ,
           by
           their
           cowardise
           and
           faint-heartednesse
           ,
           
             brought
             vp
             a
             slander
          
           vpon
           that
           good
           Land
           that
           God
           had
           promised
           to
           bestow
           vpon
           his
           people
           ,
           and
           so
           t
           made
           the
           people
           that
           they
           had
           no
           desire
           to
           set
           further
           forward
           toward
           it
           ,
           but
           began
           to
           entertaine
           thoughts
           rather
           of
           
             returning
             backe
             againe
             into
             Aegypt
          
           :
           So
           this
           heauie
           and
           vncomfortable
           state
           and
           cariage
           of
           Gods
           children
           ,
           causeth
           religion
           and
           godlinesse
           to
           be
           misdoubted
           and
           traduced
           ,
           as
           a
           most
           heartlesse
           and
           vncomfortable
           course
           ;
           is
           a
           meanes
           to
           bring
           an
           imputation
           vpon
           the
           good
           waies
           of
           God
           ,
           as
           if
           nothing
           but
           melancholy
           fits
           were
           there
           to
           be
           found
           ,
           and
           that
           sullen
           humour
           were
           the
           only
           predominant
           in
           all
           pious
           and
           religious
           persons
           ;
           and
           so
           beateth
           backe
           many
           from
           setting
           foot
           into
           good
           courses
           ,
           that
           were
           comming
           on
           before
           ;
           yea
           maketh
           many
           call
           in
           question
           ,
           and
           doubt
           shrewdly
           of
           the
           truth
           of
           those
           things
           that
           the
           Spirit
           of
           God
           speaketh
           so
           u
           oft
           in
           the
           Word
           ,
           
           concerning
           the
           ioy
           and
           comfort
           of
           the
           godly
           mans
           estate
           .
        
         
           All
           which
           well
           considered
           ,
           it
           standeth
           vs
           euerie
           one
           in
           hand
           ,
           that
           are
           attained
           to
           the
           state
           of
           grace
           and
           fauour
           with
           God
           ,
           as
           wee
           desire
           to
           shew
           our selues
           truly
           and
           throughly
           thankfull
           to
           God
           for
           it
           ,
           and
           to
           expresse
           our
           thankfulnesse
           in
           such
           a
           cheerefull
           performance
           of
           good
           duties
           ,
           as
           may
           put
           life
           and
           grace
           into
           them
           ,
           as
           wee
           would
           be
           loth
           to
           hearten
           Gods
           enemies
           ,
           and
           adde
           courage
           vnto
           them
           ,
           or
           to
           dishearten
           weake
           ones
           ,
           and
           discourage
           them
           from
           comming
           on
           
           to
           him
           ;
           to
           take
           notice
           of
           our
           owne
           happinesse
           ,
           and
           consider
           wel
           what
           a
           blessed
           estate
           we
           are
           in
           ,
           and
           to
           stir
           vp
           our
           hearts
           to
           a
           ioying
           in
           it
           ,
           in
           some
           measure
           ,
           proportionably
           to
           that
           matter
           of
           ioy
           that
           it
           ministreth
           vnto
           vs
           ;
           and
           to
           take
           great
           heed
           how
           we
           suffer
           this
           ioy
           either
           to
           be
           filched
           from
           vs
           by
           any
           slight
           of
           Satan
           ,
           or
           to
           be
           drowned
           in
           vs
           by
           occasion
           of
           any
           outward
           occurrents
           .
        
         
           And
           here
           before
           we
           passe
           from
           this
           
             first
             Point
          
           of
           Instruction
           ,
           it
           shall
           not
           be
           amisse
           ,
           to
           remoue
           that
           imputation
           that
           we
           euen
           now
           said
           is
           by
           occasion
           of
           the
           vncomfortable
           cariage
           of
           some
           Christians
           ,
           cast
           by
           many
           vpon
           the
           Profession
           of
           Christianitie
           in
           generall
           ;
           by
           answering
           an
           Obiection
           that
           may
           be
           and
           is
           oft
           made
           against
           the
           Doctrine
           before
           deliuered
           .
        
         
           For
           ,
           
           
             Ioy
             the
             godly
             mans
             Portion
          
           ?
           may
           some
           man
           say
           .
           Experience
           plainly
           disproueth
           it
           .
           We
           see
           none
           liue
           more
           merrily
           and
           iouially
           than
           wicked
           and
           worldly
           men
           doe
           ;
           none
           more
           heauily
           and
           pensiuely
           than
           those
           that
           make
           most
           conscience
           of
           their
           courses
           :
           so
           that
           none
           ,
           it
           seemeth
           
             haue
             indeed
             lesse
             ioy
             than
             the
             godly
             .
          
        
         
           
           I
           answer
           to
           either
           Branch
           seuerally
           .
        
         
           First
           for
           the
           wicked
           and
           worldly
           ,
           
           such
           they
           say
           ,
           a
           liue
           most
           merrily
           ,
           
           and
           reioyce
           most
           of
           
           any
           .
           
        
         
           But
           1.
           
           
           They
           iudge
           amisse
           of
           Ioy
           ,
           and
           are
           much
           mistaken
           ,
           that
           b
           measure
           ioy
           by
           outward
           
             laughter
             ,
             and
             merriment
          
           .
           A
           sound
           substantiall
           ioy
           is
           one
           thing
           ,
           and
           
             a
             tickling
             laughter
          
           is
           another
           thing
           :
           There
           is
           a
           paine
           sometime
           in
           the
           one
           ,
           an
           
           inward
           warmth
           in
           the
           other
           .
           *
           Any
           ridiculous
           toy
           may
           occasion
           the
           one
           ,
           some
           weightie
           matter
           is
           necessarily
           the
           ground
           of
           the
           other
           .
           Whether
           delighteth
           a
           man
           more
           ,
           or
           ioyeth
           him
           more
           inwardly
           at
           the
           heart
           ,
           a
           bag
           of
           gold
           giuen
           him
           ,
           or
           an
           inheritance
           befallen
           him
           ,
           that
           it
           may
           be
           ,
           he
           scarce
           smileth
           at
           the
           receit
           of
           ,
           o●
           some
           idle
           iest
           told
           him
           that
           maketh
           him
           laugh
           till
           his
           heart
           ake
           ,
           or
           till
           he
           almost
           burst
           againe
           withall
           ?
           c
           
             True
             ioy
          
           ,
           saith
           the
           Heathen
           man
           ,
           is
           ,
           though
           
             not
             a
             sad
          
           ,
           yet
           
             a
             solide
             and
             a
             serious
             thing
             .
          
           And
           there
           is
           as
           much
           difference
           betweene
           
             idle
             merriment
          
           and
           
             sound
             ioy
          
           ,
           as
           betweene
           
             wanton
             daliance
          
           and
           
             well
             grounded
             loue
          
           .
           Wicked
           and
           worldly
           men
           may
           haue
           some
           kinde
           of
           d
           
             superficiall
             merriment
          
           ,
           some
           kinde
           of
           
             froathie
             and
             flashie
             mirth
          
           ,
           such
           as
           may
           †
           
             wet
             the
             mouth
          
           ,
           but
           
             not
             warme
             the
             heart
          
           ,
           may
           
             smooth
             the
             brow
          
           ,
           but
           
             not
             fill
             the
             brest
          
           ;
           like
           e
           a
           
             slight
             dash
             of
             raine
          
           ,
           that
           
             washeth
             the
             stalke
          
           ,
           but
           
             wetteth
             not
             the
             roote
          
           ,
           and
           therefore
           doth
           the
           grasse
           little
           good
           ;
           or
           to
           vse
           Salomons
           comparison
           ,
           f
           like
           an
           handfull
           of
           
             brush
             wood
          
           or
           
             seare
             thornes
             vnder
             the
             pot
          
           ,
           that
           
             maketh
             a
             great
             noise
          
           ,
           and
           giueth
           
             a
             great
             blase
          
           ,
           but
           
             heateth
             little
             ,
             boileth
             nothing
          
           ,
           leaueth
           the
           meat
           still
           as
           g
           raw
           as
           it
           was
           when
           it
           went
           in
           :
           But
           true
           ,
           sound
           and
           substantiall
           ioy
           ,
           such
           as
           that
           is
           that
           the
           godly
           haue
           ,
           (
           as
           is
           here
           said
           to
           belong
           to
           them
           )
           doe
           such
           neuer
           attaine
           to
           .
        
         
         
           2.
           
           
           We
           see
           what
           they
           make
           shew
           of
           outwardly
           ,
           but
           wee
           see
           not
           what
           they
           feele
           inwardly
           .
           h
           
             The
             soule
             only
             knoweth
             it
             owne
             bitternesse
             ,
          
           saith
           Salomon
           :
           And
           ,
           i
           
             euen
             in
             laughter
             oft
             the
             heart
             is
             heauie
             .
          
           k
           
             You
             see
             all
             of
             you
             what
             an
             handsome
             shooe
             this
             is
             ,
          
           said
           the
           Romane
           sometime
           ,
           
             but
             where
             it
             pincheth
             me
             ,
             I
             feele
             only
             my selfe
             .
          
           So
           here
           ,
           saith
           Ambrose
           ,
           l
           
             You
             see
             how
             such
             feast
             and
             riot
             outwardly
          
           ;
           but
           
             you
             consider
             not
             what
             gripes
             and
             twitches
             their
             consciences
             feele
             inwardly
             .
          
           Their
           laughter
           is
           neuer
           better
           than
           a
           light
           gigling
           ,
           many
           times
           ,
           but
           a
           strained
           grinning
           ,
           m
           like
           the
           laughter
           of
           such
           as
           haue
           eaten
           of
           madde
           Smallage
           ,
           which
           though
           it
           wring
           them
           exceedingly
           inwardly
           ,
           yet
           setteth
           them
           on
           grinning
           outwardly
           ,
           and
           so
           maketh
           them
           goe
           away
           with
           a
           seeming
           laughter
           .
           n
           
             In
             the
             transgression
             of
             the
             wicked
             there
             is
             a
             snare
             ,
          
           saith
           Salomon
           :
           And
           ,
           o
           
             the
             wicked
             man
             is
             holden
             in
             the
             cords
             of
             his
             owne
             sinne
             .
          
           Euery
           wicked
           man
           carrieth
           an
           halter
           about
           him
           to
           strangle
           his
           own
           ioy
           withall
           ,
           to
           marre
           his
           owne
           mirth
           .
           The
           guilt
           of
           his
           sinne
           is
           as
           p
           
             an
             vnseene
             sore
          
           ,
           that
           putteth
           him
           to
           many
           a
           priuie
           pang
           ,
           that
           himselfe
           onely
           feeleth
           ;
           as
           q
           
             a
             silent
             scourge
          
           that
           giueth
           him
           many
           a
           secret
           jerke
           ,
           that
           none
           heareth
           or
           seeth
           but
           himselfe
           alone
           .
        
         
         
           3.
           
           
           Take
           it
           
           at
           the
           best
           ,
           it
           is
           but
           as
           the
           ioy
           of
           those
           that
           are
           held
           ,
           as
           we
           say
           ,
           
             in
             a
             fooles
             paradise
          
           ;
           deluded
           with
           a
           groundlesse
           conceit
           of
           
             vaine
             hopes
          
           :
           as
           of
           
             a
             franticke
             person
          
           ,
           that
           hath
           yet
           some
           s
           
             lightsome
             turnes
          
           by
           times
           ,
           or
           is
           held
           with
           t
           
             a
             merrie
          
           kinde
           of
           madnesse
           :
           or
           of
           a
           mad
           man
           ,
           that
           u
           imagineth
           himselfe
           a
           rich
           and
           a
           great
           man
           ,
           when
           he
           is
           indeed
           but
           a
           poore
           beggerly
           wretch
           :
           as
           of
           
             children
             in
             a
             siege
          
           ,
           that
           being
           not
           apprehensiue
           of
           the
           danger
           they
           are
           in
           ,
           are
           as
           busie
           at
           their
           sports
           ,
           as
           their
           parents
           are
           at
           the
           breach
           ,
           while
           the
           Citie
           is
           readie
           to
           be
           sacked
           ;
           or
           *
           as
           of
           
             men
             in
             a
             sleepe
          
           ;
           (
           it
           is
           iust
           the
           sinners
           case
           ;
           his
           whole
           life
           is
           but
           as
           x
           
             a
             sleepe
          
           ;
           he
           is
           no
           more
           awake
           though
           his
           eyes
           be
           open
           ,
           then
           those
           beasts
           that
           are
           said
           to
           sleepe
           so
           :
           his
           estate
           as
           y
           
             a
             dreame
          
           :
           )
           that
           dreaming
           of
           strange
           matters
           ,
           haue
           many
           
             false
             ioyes
          
           ,
           and
           
             false
             feares
          
           ,
           which
           z
           as
           soone
           as
           they
           are
           awaked
           ,
           doe
           
             all
             vanish
          
           ,
           and
           proue
           iust
           
           nothing
           .
           *
           
             Safe
             they
             may
             be
          
           ,
           saith
           the
           Heathen
           man
           ,
           but
           
             they
             are
             neuer
             secure
          
           .
           And
           ,
           Secure
           ,
           say
           I
           ,
           
             they
             may
             sometime
             be
             ,
             but
             they
             can
             neuer
             be
             safe
             .
          
           As
           the
           Peace
           they
           haue
           ,
           is
           but
           
             a
             seeming
             peace
          
           :
           so
           the
           ioy
           they
           haue
           is
           but
           a
           
             counterfeit
             ioy
          
           ;
           no
           
             true
             peace
          
           ,
           no
           sound
           ,
           no
           substantial
           ioy
           .
        
         
           Secondly
           ,
           
           for
           the
           godly
           ,
           doe
           they
           seeme
           many
           times
           very
           a
           pensiue
           and
           sorrowfull
           ?
           and
           the
           life
           of
           many
           such
           to
           be
           very
           vncouth
           and
           vncomfortable
           ?
        
         
           I
           answer
           :
           1.
           
           
           Those
           that
           obiect
           this
           ,
           as
           Bernard
           speaketh
           ,
           do
           but
           b
           
             seeke
             for
             a
             straw
             to
             thrust
             out
             their
             owne
             eies
             with
             .
          
           For
           doe
           they
           see
           and
           obserue
           many
           such
           ,
           as
           they
           say
           ,
           that
           liue
           vncouth
           &
           vncomfortable
           liues
           ?
           They
           might
           as
           well
           on
           the
           other
           side
           ,
           if
           they
           pleased
           ,
           see
           and
           obserue
           many
           more
           that
           haue
           liued
           wonderfull
           cheerefully
           c
           euen
           in
           extreme
           want
           and
           penury
           ,
           in
           so
           much
           that
           their
           
             whole
             life
          
           ,
           for
           the
           cheerefulnesse
           of
           it
           ,
           hath
           beene
           as
           d
           
             a
             continuall
             feast
          
           ;
           that
           haue
           caried
           themselues
           most
           comfortably
           amids
           many
           grieuous
           calamities
           ,
           that
           a
           man
           would
           wonder
           how
           they
           could
           stand
           vpright
           ,
           or
           hold
           vp
           the
           head
           vnder
           the
           weight
           of
           them
           ,
           so
           as
           they
           haue
           done
           .
           e
           
             Not
             so
             only
          
           (
           saith
           the
           Apostle
           ,
           hauing
           spoken
           of
           Christian
           mens
           reioycing
           in
           their
           
             hope
             of
             glory
          
           ;
           )
           but
           
             we
             glory
             also
             euen
             in
             our
             afflictions
             .
          
           And
           the
           faithfull
           Hebrews
           ,
           f
           
             with
             much
             ioy
             suffered
             the
             losse
             of
             their
             goods
             .
          
           And
           the
           Apostles
           
           g
           
             went
             from
             the
             Consistorie
          
           when
           they
           had
           beene
           
             beaten
             ,
             rated
             and
             reuiled
             ,
             reioycing
             that
             they
             were
             graced
             so
             to
             be
             disgraced
             for
             Christ.
          
           And
           Many
           a
           Martyr
           of
           Christ
           hath
           gone
           h
           as
           merrily
           to
           the
           stake
           ,
           as
           others
           would
           haue
           done
           
             to
             a
             feast
          
           .
           Now
           these
           men
           see
           and
           obserue
           the
           one
           ,
           but
           the
           other
           they
           will
           not
           see
           ,
           because
           they
           are
           willing
           to
           picke
           a
           quarrell
           to
           Christian
           profession
           .
           To
           vse
           a
           Comparison
           ,
           vsed
           before
           me
           by
           i
           a
           right
           reuerend
           Diuine
           .
           Suppose
           a
           man
           come
           into
           one
           of
           your
           shops
           ,
           and
           aske
           to
           see
           some
           wares
           :
           which
           when
           he
           is
           shewed
           ,
           he
           findeth
           some
           fault
           with
           ;
           &
           though
           you
           tell
           him
           you
           will
           shew
           him
           better
           ,
           yet
           he
           refuseth
           to
           see
           them
           ,
           and
           so
           goeth
           his
           way
           :
           will
           you
           not
           say
           that
           such
           a
           one
           came
           not
           to
           buy
           ,
           but
           to
           cauill
           ?
           In
           like
           manner
           ,
           when
           men
           to
           obiect
           against
           piety
           and
           godlinesse
           ,
           as
           the
           mother
           and
           meanes
           of
           a
           most
           vncomfortable
           life
           ,
           shall
           picke
           out
           examples
           of
           some
           few
           distressed
           and
           disconsolate
           Christians
           ,
           that
           either
           oppressed
           with
           melancholy
           ,
           or
           k
           mistaken
           through
           weaknesse
           of
           iudgement
           in
           their
           owne
           estates
           ,
           liue
           pensiuely
           ,
           and
           shall
           rehuse
           to
           take
           notice
           of
           others
           many
           more
           ,
           ten
           to
           one
           ,
           that
           liue
           cheerefully
           ,
           and
           goe
           on
           ioyfully
           with
           much
           comfort
           and
           contentment
           in
           a
           religious
           course
           of
           life
           ;
           we
           may
           well
           say
           and
           deeme
           of
           such
           ,
           that
           they
           deale
           very
           vnequally
           ,
           and
           are
           bent
           to
           cauill
           only
           at
           the
           practise
           and
           profession
           of
           pietie
           ,
           because
           l
           they
           haue
           no
           loue
           or
           liking
           to
           it
           .
        
         
           2.
           
           
           Are
           good
           men
           ,
           sayest
           thou
           ,
           many
           times
           heauie
           and
           sad
           ?
           It
           is
           not
           godlinesse
           or
           holinesse
           
           that
           maketh
           them
           so
           heauie
           ,
           but
           the
           want
           of
           it
           rather
           ,
           either
           in
           others
           or
           in
           themselues
           .
        
         
           And
           not
           to
           insist
           long
           vpon
           the
           former
           ,
           that
           the
           godly
           are
           oft
           heauie
           ,
           not
           because
           they
           are
           themselues
           holy
           ,
           but
           because
           others
           ,
           m
           whom
           they
           desire
           should
           be
           so
           ,
           n
           are
           not
           as
           themselues
           are
           .
           It
           is
           not
           their
           owne
           holinesse
           ,
           but
           thy
           prophanenesse
           that
           maketh
           them
           heauie
           .
           As
           o
           the
           bad
           liues
           of
           the
           Sodomites
           were
           an
           heart-sore
           to
           Lot
           ,
           and
           p
           the
           wicked
           courses
           of
           
             Dauids
             enemies
          
           ,
           a
           great
           griefe
           vnto
           Dauid
           .
           q
           Nor
           were
           a
           man
           indeed
           truly
           good
           ,
           did
           hee
           not
           desire
           to
           haue
           others
           also
           good
           ;
           r
           nor
           can
           he
           be
           desirous
           that
           others
           should
           doe
           well
           ,
           but
           he
           must
           needs
           be
           grieued
           when
           hee
           shall
           see
           them
           doe
           otherwise
           than
           well
           .
           They
           are
           one
           maine
           cause
           of
           their
           heauinesse
           ,
           that
           finde
           fault
           with
           them
           for
           it
           .
           They
           should
           haue
           the
           lesse
           cause
           to
           be
           heauie
           ,
           and
           it
           were
           not
           for
           such
           as
           they
           are
           .
        
         
           But
           to
           let
           that
           passe
           ,
           it
           is
           not
           so
           much
           the
           light
           of
           their
           present
           ,
           as
           the
           consideration
           of
           their
           former
           estate
           that
           maketh
           good
           men
           so
           sad
           .
           They
           are
           not
           heauie
           ,
           because
           they
           are
           now
           holy
           ,
           but
           s
           because
           they
           were
           not
           sooner
           such
           :
           that
           they
           haue
           spent
           ,
           or
           mis-spent
           rather
           so
           much
           time
           ,
           in
           an
           vnholy
           course
           of
           life
           ,
           which
           now
           seeing
           their
           owne
           folly
           ,
           they
           seriously
           repent
           of
           ,
           and
           are
           sincerely
           sorie
           for
           .
           Or
           if
           their
           griefe
           arise
           ,
           as
           it
           may
           well
           also
           ,
           from
           the
           sight
           of
           the
           present
           ;
           it
           is
           because
           they
           are
           no
           holier
           than
           they
           are
           .
           t
           
             The
             godly
          
           ,
           saith
           one
           ,
           
             are
             not
             heauie
             therefore
             ,
             because
             they
             are
             holy
             ;
             but
             therefore
             are
             they
             heauie
             ,
             
             because
             they
             are
             no
             more
             holy
          
           ;
           because
           they
           are
           not
           so
           holy
           yet
           as
           they
           would
           be
           :
           because
           they
           see
           so
           much
           u
           vnholinesse
           yet
           abide
           by
           them
           .
           As
           x
           the
           loue
           of
           money
           maketh
           men
           thinke
           that
           they
           haue
           neuer
           enough
           of
           it
           ;
           and
           the
           greedie
           desire
           of
           hauing
           still
           more
           ,
           makes
           them
           not
           regard
           or
           take
           notice
           of
           what
           already
           they
           haue
           .
           You
           shall
           heare
           the
           rich
           oft
           complaine
           that
           they
           are
           y
           but
           very
           
             poore
             men
          
           ;
           and
           they
           are
           indeed
           in
           some
           respect
           as
           they
           say
           .
           So
           the
           great
           loue
           of
           godlinesse
           ,
           and
           the
           greedie
           desire
           of
           it
           ,
           and
           that
           euen
           out
           of
           the
           comfort
           and
           sweetnesse
           that
           they
           haue
           felt
           and
           found
           in
           it
           ,
           doth
           oft
           so
           possesse
           the
           hearts
           and
           mindes
           of
           the
           godly
           ,
           that
           it
           withholdeth
           them
           from
           seeing
           and
           taking
           notice
           of
           what
           they
           haue
           ,
           and
           maketh
           them
           many
           times
           pensiue
           ,
           because
           they
           haue
           so
           little
           z
           as
           they
           imagine
           ,
           though
           being
           more
           than
           ordinarily
           stored
           with
           it
           ,
           of
           that
           which
           so
           earnestly
           they
           desire
           .
           Nor
           ought
           that
           heauinesse
           of
           theirs
           therefore
           be
           imputed
           to
           be
           holines
           ,
           which
           either
           the
           true
           or
           supposed
           want
           of
           it
           produceth
           .
           It
           is
           a
           very
           vnequall
           thing
           ,
           to
           charge
           holinesse
           with
           that
           that
           vnholinesse
           is
           the
           cause
           of
           ,
           and
           much
           more
           to
           challenge
           the
           godly
           for
           that
           ,
           which
           themselues
           and
           such
           as
           they
           be
           ,
           are
           the
           cause
           of
           .
        
         
           3.
           
           
           Doe
           some
           godly
           men
           lead
           a
           very
           vncomfortable
           life
           ?
           It
           is
           by
           meanes
           of
           their
           weaknesse
           and
           ignorance
           of
           their
           owne
           happinesse
           .
           a
           They
           iudge
           not
           aright
           of
           their
           owne
           present
           estate
           ;
           they
           are
           not
           yet
           acquainted
           with
           the
           voice
           of
           Gods
           Spirit
           ,
           that
           speaketh
           peace
           and
           
           comfort
           to
           their
           soules
           .
           As
           when
           men
           come
           at
           first
           into
           a
           strange
           countrey
           ,
           it
           is
           some
           space
           of
           time
           ere
           they
           can
           vnderstand
           b
           the
           language
           ,
           and
           so
           come
           to
           conuerse
           familiarly
           with
           the
           Natiues
           thereof
           .
           So
           is
           it
           with
           Gods
           Children
           oft
           for
           some
           space
           of
           time
           ,
           after
           their
           first
           conuersion
           to
           God
           and
           godlinesse
           ,
           they
           vnderstand
           not
           instantly
           the
           language
           of
           Gods
           Spirit
           ,
           which
           they
           haue
           not
           beene
           formerly
           acquainted
           with
           ;
           nor
           apprehend
           they
           therefore
           presently
           those
           sweet
           comforts
           and
           ioyes
           that
           their
           present
           estate
           and
           condition
           affordeth
           .
           It
           is
           with
           them
           as
           with
           a
           prisoner
           or
           a
           condemned
           person
           ,
           that
           though
           hee
           haue
           his
           pardon
           signed
           and
           sealed
           ,
           and
           newes
           brought
           him
           of
           it
           ,
           as
           c
           Iacob
           had
           of
           
             Iosephs
             life
             and
             state
          
           ,
           yet
           doth
           not
           beleeue
           it
           ;
           or
           when
           the
           deed
           it selfe
           is
           shewed
           to
           him
           ,
           yet
           because
           he
           cannot
           himselfe
           reade
           it
           ,
           or
           see
           his
           owne
           name
           in
           it
           ,
           or
           else
           because
           ,
           it
           may
           be
           ,
           he
           mistaketh
           somewhat
           in
           it
           ,
           giueth
           no
           credit
           at
           all
           to
           it
           ,
           and
           so
           hath
           no
           more
           ioy
           of
           it
           yet
           ,
           than
           as
           if
           it
           were
           not
           .
           And
           we
           may
           adde
           also
           ,
           that
           euen
           melancholy
           is
           many
           times
           a
           cause
           of
           it
           .
           For
           Gods
           grace
           ,
           though
           it
           renue
           and
           change
           the
           disposition
           of
           the
           soule
           ,
           yet
           it
           altereth
           not
           the
           naturall
           constitution
           of
           the
           bodie
           .
           Euen
           the
           godly
           therefore
           ,
           as
           they
           are
           some
           of
           them
           made
           of
           a
           melancholike
           mould
           as
           well
           as
           others
           ,
           so
           are
           they
           d
           subiect
           ,
           as
           well
           as
           others
           ,
           to
           melancholike
           passions
           and
           affections
           ?
           An
           humour
           that
           is
           wont
           to
           raise
           many
           strange
           imaginations
           ,
           groundlesse
           griefes
           ,
           false
           feares
           and
           frights
           ,
           senselesse
           surmises
           ;
           
           and
           as
           *
           a
           peece
           of
           
             coloured
             glasse
          
           maketh
           all
           that
           is
           seene
           thorow
           it
           ,
           yea
           the
           very
           
           Sunne-beames
           ,
           that
           passe
           in
           by
           it
           ,
           seeme
           all
           of
           the
           same
           colour
           with
           it selfe
           ;
           so
           this
           blacke
           humour
           representeth
           all
           things
           to
           the
           eye
           of
           the
           soule
           †
           as
           duskish
           and
           darke
           ,
           full
           of
           horrour
           and
           terrour
           ,
           euen
           the
           very
           bright
           beames
           of
           Gods
           fauour
           ,
           and
           the
           louely
           fruits
           and
           effects
           of
           it
           ,
           picking
           many
           times
           matter
           of
           feare
           and
           misdoubt
           out
           of
           those
           things
           ,
           that
           might
           giue
           it
           best
           assurance
           .
           That
           which
           e
           the
           Deuill
           also
           taking
           aduantage
           of
           ,
           is
           not
           negligent
           to
           worke
           vpon
           ,
           and
           by
           meanes
           thereof
           ,
           to
           possesse
           the
           minds
           of
           such
           ,
           with
           such
           conceits
           of
           themselues
           ,
           which
           by
           reason
           of
           their
           melancholy
           ,
           hauing
           once
           made
           a
           deepe
           impression
           ,
           are
           not
           easily
           againe
           remoued
           ,
           as
           may
           vex
           and
           turmoile
           them
           ,
           and
           either
           make
           them
           wearie
           of
           Gods
           waies
           ,
           or
           discourage
           others
           from
           entring
           into
           them
           .
           And
           it
           is
           vnequall
           to
           ascribe
           that
           vnto
           godlinesse
           in
           generall
           ,
           that
           proceedeth
           from
           the
           f
           speciall
           constitution
           of
           some
           few
           godly
           ones
           only
           ,
           and
           is
           no
           other
           than
           is
           common
           to
           them
           ,
           with
           many
           other
           prophane
           also
           ,
           being
           of
           the
           same
           constitution
           ,
           though
           not
           in
           the
           same
           condition
           ,
           that
           they
           are
           .
           We
           see
           ,
           schollers
           many
           ,
           more
           than
           others
           ordinarily
           ,
           subiect
           to
           melancholy
           ,
           because
           their
           retired
           courses
           of
           life
           and
           priuacie
           of
           studie
           ,
           is
           a
           great
           meanes
           to
           feed
           that
           humour
           where
           it
           is
           naturally
           found
           :
           yet
           neither
           followeth
           it
           therefore
           ,
           that
           all
           Schollers
           liue
           vncomfortable
           liues
           ,
           because
           some
           doe
           so
           ,
           that
           are
           possessed
           and
           oppressed
           
           with
           that
           humour
           .
           Nor
           may
           that
           rightly
           be
           ascribed
           to
           studie
           and
           learning
           ,
           which
           not
           it
           ,
           but
           the
           constitution
           of
           some
           students
           produceth
           .
        
         
           4.
           
           
           Doe
           men
           liue
           sometime
           not
           so
           comfortably
           ,
           when
           they
           begin
           to
           grow
           godly
           ?
           The
           vntowardnesse
           of
           their
           corrupt
           nature
           is
           the
           cause
           of
           it
           .
           It
           is
           no
           maruell
           if
           the
           spirituall
           breeding
           be
           with
           some
           difficultie
           :
           especially
           when
           we
           go
           ,
           as
           g
           Rebekkah
           did
           ,
           with
           
             two
             twins
          
           ,
           and
           those
           such
           too
           as
           cannot
           agree
           well
           together
           .
           No
           maruell
           ,
           I
           say
           ,
           if
           there
           be
           some
           h
           striuing
           and
           strugling
           ,
           and
           such
           as
           may
           sometime
           cause
           much
           inward
           trouble
           and
           distraction
           ,
           vntill
           the
           better
           of
           them
           haue
           got
           the
           vpper
           hand
           of
           the
           other
           .
           i
           
             Make
             choice
             of
             the
             best
             course
             of
             life
             ,
          
           said
           the
           Heathen
           man
           sometime
           ,
           
             and
             vse
             and
             custome
             will
             make
             it
             familiar
             and
             pleasant
             .
          
           But
           as
           it
           is
           with
           milstones
           ,
           though
           they
           be
           hewed
           as
           fit
           as
           may
           be
           either
           to
           other
           ,
           yet
           they
           grinde
           not
           at
           first
           so
           handsomely
           ,
           till
           they
           haue
           wrought
           sometime
           together
           :
           Or
           apparell
           ,
           though
           well
           made
           ,
           and
           fit
           for
           the
           bodie
           ,
           yet
           is
           not
           so
           easie
           at
           the
           first
           putting
           on
           ,
           as
           when
           it
           hath
           been
           worne
           a
           while
           :
           Nor
           doe
           man
           and
           wife
           many
           times
           ,
           especially
           hauing
           some
           crosse
           qualities
           ,
           agree
           so
           well
           at
           first
           as
           they
           doe
           afterward
           ,
           when
           they
           come
           to
           vnderstand
           more
           throughly
           either
           others
           disposition
           ,
           and
           haue
           learned
           to
           fashion
           and
           apply
           themselues
           either
           to
           other
           .
           So
           it
           is
           here
           :
           k
           
             Christs
             yoake
          
           ,
           saith
           
             Gregory
             ,
             seemeth
             heauie
             at
             the
             first
             taking
             of
             it
             vp
             ;
             it
             becommeth
             easie
             ,
             yea
             delightfull
             ,
             
             when
             a
             while
             we
             haue
             borne
             it
             .
          
           Gods
           Spirit
           and
           our
           corrupt
           nature
           do
           not
           fadge
           so
           well
           at
           first
           :
           they
           seeme
           somewhat
           vncouth
           courses
           that
           we
           are
           entred
           into
           ,
           till
           we
           haue
           inured
           our selues
           vnto
           them
           .
           It
           is
           our
           owne
           l
           vntowardnesse
           ,
           and
           vnrulinesse
           ,
           our
           m
           sticking
           at
           the
           birth
           ,
           our
           vnwillingnesse
           to
           yeeld
           our selues
           vp
           wholly
           vnto
           God
           ,
           n
           the
           rebelliousnesse
           of
           our
           spirit
           not
           reduced
           so
           easily
           to
           the
           obedience
           of
           Gods
           good
           Spirit
           ,
           that
           hindreth
           our
           comfort
           ,
           that
           procureth
           to
           vs
           that
           discomfort
           ,
           which
           more
           godlinesse
           admitted
           and
           giuen
           way
           to
           would
           cure
           .
           o
           For
           the
           cause
           taken
           away
           ,
           the
           effect
           would
           soone
           cease
           .
        
         
           5.
           
           
           Are
           euen
           godly
           men
           sometime
           in
           very
           lamentable
           plight
           ?
           Their
           owne
           wickednesse
           ,
           their
           owne
           wantonnesse
           ,
           not
           their
           weaknesse
           only
           ,
           is
           sometime
           the
           cause
           of
           it
           .
           For
           euen
           p
           Gods
           children
           also
           oft-times
           straying
           out
           of
           
             Gods
             way
          
           ,
           as
           wee
           are
           wont
           to
           say
           of
           children
           ,
           light
           into
           
             harmes
             way
          
           ,
           and
           come
           home
           againe
           by
           
             weeping
             crosse
          
           .
           Euen
           Gods
           children
           are
           now
           and
           then
           shaking
           hands
           with
           the
           wicked
           ,
           and
           taking
           part
           with
           Gods
           enemies
           ,
           as
           q
           Iosaphat
           with
           Ahab
           ,
           which
           they
           pay
           full
           deare
           for
           oftentimes
           before
           they
           haue
           done
           with
           it
           :
           yea
           as
           our
           children
           ,
           so
           r
           
             Gods
             children
          
           ,
           when
           they
           are
           
             full
             fed
          
           especially
           ,
           are
           ouer-prone
           to
           grow
           wanton
           ,
           and
           will
           needs
           be
           dipping
           their
           finger
           sometime
           in
           the
           Deuils
           sauce
           ,
           as
           I
           may
           so
           say
           ;
           as
           children
           sometime
           out
           of
           a
           lickerish
           disposition
           ,
           will
           be
           tampering
           with
           such
           things
           ,
           *
           as
           they
           are
           forbidden
           
           to
           meddle
           with
           ,
           and
           it
           is
           dangerous
           for
           them
           to
           deale
           with
           ;
           which
           costeth
           them
           afterward
           many
           a
           deepe
           sigh
           and
           a
           salt
           teare
           ,
           ere
           they
           can
           recouer
           againe
           of
           the
           euill
           ,
           and
           the
           inward
           discomfort
           ,
           that
           by
           meanes
           thereof
           accrueth
           vnto
           them
           .
           It
           was
           Dauids
           case
           :
           s
           when
           he
           was
           now
           at
           rest
           and
           ease
           ,
           t
           hee
           was
           led
           aside
           ,
           and
           fell
           a
           dalying
           with
           some
           sinfull
           delights
           ,
           that
           u
           eclipsed
           his
           ioy
           and
           comfort
           ,
           and
           procured
           to
           him
           such
           discomfort
           ,
           as
           made
           his
           life
           for
           a
           long
           time
           together
           most
           vncomfortable
           to
           him
           ,
           x
           it
           being
           a
           long
           time
           ere
           he
           could
           throughly
           recouer
           his
           former
           state
           of
           ioy
           and
           comfort
           againe
           .
           But
           what
           is
           the
           true
           cause
           of
           discomfort
           in
           such
           cases
           ?
           It
           is
           not
           godlinesse
           ;
           it
           is
           
           vngodlinesse
           .
           y
           
             A
             disordered
             patient
          
           ,
           wee
           say
           ,
           
             maketh
             a
             cruell
             Physitian
          
           .
           The
           patients
           disorder
           and
           misdieting
           of
           himselfe
           ,
           contrary
           to
           the
           rules
           by
           the
           Physitian
           prescribed
           him
           ,
           procureth
           him
           oft
           much
           paine
           ,
           disturbeth
           the
           cure
           of
           his
           disease
           ,
           hindereth
           his
           recouery
           ,
           requireth
           new
           purgings
           and
           potions
           ,
           yea
           peraduenture
           ●earings
           and
           cuttings
           ,
           that
           otherwise
           hee
           should
           not
           haue
           needed
           ;
           which
           z
           to
           lay
           the
           fault
           of
           ,
           therefore
           ,
           on
           
             the
             Physitian
          
           ,
           or
           
             the
             rules
             of
             Physicke
          
           ,
           or
           the
           courses
           by
           him
           prescribed
           ,
           and
           of
           the
           patient
           neglected
           ,
           were
           vnreasonable
           and
           senselesse
           .
        
         
           6
           
           Are
           the
           godly
           in
           these
           cases
           full
           of
           sorrow
           and
           griefe
           ?
           Euen
           in
           such
           sorrow
           and
           sadnesse
           there
           is
           the
           †
           seed
           of
           sound
           ioy
           .
           a
           The
           way
           to
           ioy
           is
           by
           griefe
           ;
           as
           the
           way
           by
           Physicke
           is
           to
           health
           .
           As
           the
           worldly
           mans
           b
           
             ioy
             endeth
             in
             
             griefe
          
           ;
           so
           the
           godly
           mans
           c
           
             griefe
             endeth
             in
             ioy
          
           .
           d
           
             He
             is
             not
             farre
             from
             true
             ioy
             ,
             that
             can
             sincerely
             sorrow
             for
             his
             sinne
             .
          
           For
           as
           e
           
             warre
             with
             the
             world
             procureth
             peace
             with
             God
          
           ;
           so
           f
           
             sorrow
             for
             sinne
             produceth
             ioy
             in
             God.
          
           Yea
           he
           hath
           much
           matter
           of
           sound
           ioy
           in
           him
           ,
           as
           we
           shall
           afterward
           see
           ,
           that
           can
           and
           doth
           seriously
           lament
           and
           bewaile
           his
           owne
           wants
           ,
           his
           vntowardnesse
           ,
           his
           former
           wantonnesse
           ,
           his
           wickednesse
           .
           What
           say
           I
           ,
           there
           is
           matter
           of
           ioy
           ?
           There
           is
           euen
           ioy
           oft
           herein
           .
           There
           are
           g
           
             teares
             of
             ioy
          
           ,
           as
           well
           as
           
             of
             griefe
          
           ;
           and
           there
           is
           also
           h
           
             a
             mixture
          
           oft
           of
           the
           one
           with
           the
           other
           .
           Men
           take
           i
           pleasure
           and
           delight
           sometime
           euen
           in
           mourning
           and
           bemoaning
           themselues
           ,
           as
           well
           as
           in
           mirth
           .
           And
           I
           make
           no
           doubt
           ,
           but
           that
           many
           of
           Gods
           children
           do
           many
           times
           take
           as
           much
           k
           delight
           ,
           and
           finde
           as
           much
           comfort
           ,
           euen
           in
           their
           godly
           griefe
           ,
           and
           in
           the
           bewailing
           of
           their
           wants
           ,
           as
           any
           worldly
           men
           doe
           ordinarily
           in
           those
           outward
           pleasures
           ,
           that
           their
           hearts
           and
           affections
           are
           most
           caried
           away
           with
           .
           Nor
           let
           any
           naturall
           man
           much
           maruell
           hereat
           .
           For
           if
           such
           can
           take
           so
           much
           pleasure
           ,
           as
           I
           haue
           heard
           some
           of
           them
           confesse
           ,
           and
           as
           l
           Augustine
           obserueth
           ,
           in
           seeing
           an
           idle
           play
           of
           some
           fained
           subiect
           ,
           that
           so
           affecteth
           them
           ,
           that
           it
           draweth
           teares
           from
           them
           ,
           though
           the
           thing
           
           acted
           nothing
           at
           all
           concerne
           them
           ,
           nor
           ,
           it
           may
           be
           ,
           euer
           was
           in
           truth
           executed
           ,
           that
           they
           desire
           and
           long
           exceedingly
           to
           see
           it
           againe
           ;
           then
           they
           need
           not
           maruell
           ,
           if
           Gods
           Children
           can
           take
           much
           more
           pleasure
           in
           this
           their
           holy
           griefe
           ,
           though
           it
           draw
           many
           a
           teare
           from
           them
           ,
           that
           so
           neerely
           concerneth
           them
           ;
           and
           in
           those
           religious
           teares
           ,
           which
           are
           so
           pleasing
           to
           God
           ,
           that
           they
           cause
           m
           
             much
             ioy
             in
             heauen
          
           ,
           and
           by
           which
           n
           so
           much
           benefit
           accrueth
           to
           themselues
           .
           They
           may
           well
           be
           comfortable
           ,
           that
           are
           o
           
             the
             procurers
             of
             comfort
          
           ;
           they
           may
           well
           be
           pleasant
           and
           delightfull
           teares
           ,
           that
           are
           p
           sure
           pledges
           of
           eternall
           ioy
           and
           delight
           .
        
         
           7
           
           Doe
           not
           the
           godly
           seeme
           so
           ioyfull
           oft-times
           as
           the
           wicked
           ?
           or
           make
           so
           much
           shew
           of
           mirth
           outwardly
           ?
           It
           followeth
           not
           that
           therefore
           they
           are
           not
           as
           ioyfull
           ,
           or
           haue
           not
           as
           much
           mirth
           as
           they
           .
           For
           the
           ioy
           of
           Gods
           children
           ,
           as
           the
           ground
           of
           it
           ,
           is
           more
           inward
           ,
           than
           outward
           :
           as
           q
           the
           windowes
           that
           conueyed
           the
           light
           into
           
             Salomons
             Temple
          
           ,
           were
           wider
           within
           ,
           than
           without
           they
           were
           .
           r
           The
           richest
           veines
           of
           Oare
           lie
           deepest
           in
           the
           ground
           .
           And
           s
           the
           greatest
           ioy
           many
           times
           makes
           outwardly
           least
           shew
           .
           As
           hypocrites
           oft-times
           t
           
             reioyce
             in
             the
             face
          
           ,
           as
           the
           Apostle
           speaketh
           ,
           when
           yet
           they
           reioyce
           
             not
             in
             the
             heart
          
           ;
           and
           worldly
           men
           many
           times
           u
           set
           a
           good
           face
           on
           it
           ,
           and
           make
           semblance
           of
           mirth
           outwardly
           ,
           when
           their
           hearts
           are
           inwardly
           the
           whiles
           pincht
           with
           paine
           :
           so
           the
           godly
           oft-times
           
             reioyce
             in
             the
             heart
          
           ,
           when
           yet
           they
           reioyce
           
             not
             in
             
             the
             face
          
           ;
           (
           x
           
             as
             sorrowing
          
           ,
           saith
           the
           same
           Apostle
           ,
           
             and
             yet
             alwaies
             reioycing
          
           :
           )
           and
           haue
           their
           soules
           fraught
           inwardly
           with
           abundance
           of
           ioy
           ,
           though
           their
           lookes
           outwardly
           shew
           it
           not
           .
           y
           
             The
             Kings
             daughter
          
           ,
           saith
           the
           
             Psalmist
             ,
             is
             all
             glorious
             on
             the
             inside
             .
          
           As
           the
           
             glory
             of
             Gods
             Church
          
           ;
           so
           the
           
             ioy
             of
             Gods
             children
          
           is
           much
           ,
           yea
           or
           most
           ,
           inward
           :
           and
           it
           is
           no
           maruell
           ,
           therefore
           ,
           if
           z
           
             the
             world
          
           and
           worldly
           men
           
             see
             not
          
           either
           the
           one
           or
           the
           other
           ;
           they
           want
           a
           
             spirituall
             eyes
          
           to
           discerne
           either
           .
           They
           thinke
           there
           is
           no
           mirth
           ,
           but
           where
           there
           is
           gigling
           and
           laughing
           ,
           or
           swaggering
           and
           reuelling
           ,
           and
           the
           like
           .
           But
           Gods
           children
           may
           say
           to
           them
           ,
           as
           our
           Sauiour
           to
           his
           Disciples
           ,
           b
           
             I
             haue
             other
             meat
             than
             you
             wot
             of
          
           ;
           so
           ,
           c
           
             We
             haue
             other
             manner
             of
             ioy
             than
             you
             are
             aware
             of
             .
          
           The
           godly
           are
           oft
           merry
           ,
           though
           they
           make
           little
           shew
           of
           it
           :
           yea
           their
           mirth
           is
           most
           many
           times
           ,
           when
           it
           is
           least
           seene
           .
           Those
           that
           prescribe
           rules
           for
           the
           choice
           of
           Simples
           ,
           aduise
           to
           take
           herbes
           in
           the
           
             Spring
             ,
             flowers
          
           in
           
             Summer
             ,
             fruits
          
           in
           Autumne
           ,
           d
           roots
           in
           Winter
           ;
           and
           why
           roots
           for
           the
           most
           part
           at
           that
           time
           ?
           Surely
           because
           the
           sap
           is
           then
           gone
           downe
           ;
           it
           is
           most
           in
           the
           root
           ,
           when
           it
           is
           least
           in
           the
           stocke
           ;
           it
           is
           most
           of
           all
           then
           vnder-ground
           ,
           when
           it
           is
           least
           to
           bee
           seene
           aboue
           ground
           .
           And
           so
           it
           is
           oft-times
           with
           the
           ioy
           of
           Gods
           children
           ,
           e
           it
           is
           most
           rise
           many
           times
           with
           them
           inwardly
           in
           the
           heart
           ,
           when
           least
           shew
           of
           it
           appeareth
           outwardly
           ,
           or
           discouereth
           it selfe
           in
           their
           life
           .
        
         
           Lastly
           ,
           
           Is
           the
           ioy
           of
           Gods
           children
           many
           
           times
           obscured
           ?
           or
           doth
           it
           not
           oft
           so
           euidently
           appeare
           outwardly
           to
           the
           eye
           ?
           It
           is
           no
           maruell
           .
           As
           we
           said
           euen
           now
           ,
           It
           is
           here
           oft
           
             Winter
             time
          
           with
           them
           .
           It
           is
           so
           in
           some
           sort
           generally
           so
           long
           as
           they
           liue
           here
           .
           It
           is
           Summer
           here
           with
           the
           wicked
           ,
           it
           is
           Winter
           with
           them
           .
           f
           The
           one
           is
           as
           the
           grasse
           that
           is
           greene
           in
           Winter
           ,
           but
           withereth
           when
           the
           heat
           of
           Summer
           once
           commeth
           .
           The
           other
           is
           as
           the
           Oake
           ,
           that
           in
           Winter
           seemeth
           seare
           ,
           but
           when
           Summer
           commeth
           sprouteth
           out
           ,
           and
           continueth
           fresh
           and
           greene
           then
           ,
           when
           the
           grasse
           is
           parcht
           and
           burnt
           vp
           ,
           or
           made
           hay
           of
           .
           g
           
             You
             are
             now
             dead
          
           ,
           saith
           the
           Apostle
           ;
           
             and
             your
             life
             is
             hid
             with
             Christ
             ;
             but
             when
             Christ
             ,
             who
             is
             your
             life
             ,
             shall
             appeare
             ,
             then
             shall
             you
             also
             appeare
             in
             glory
             with
             him
             .
          
           As
           if
           he
           had
           said
           ,
           
             It
             is
             now
             Winter
             time
             ,
             and
             the
             sap
             lieth
             hid
             in
             the
             root
             with
             you
             ,
             but
             when
             Summer
             commeth
             ,
             you
             shall
             spring
             out
             ,
             and
             be
             in
             your
             prime
             as
             trees
             and
             plants
             are
          
           h
           
             when
             the
             Sunne
             approacheth
          
           .
        
         
           But
           more
           specially
           it
           is
           Winter
           with
           them
           at
           some
           time
           more
           than
           at
           others
           .
           As
           in
           times
           of
           affliction
           ,
           desertion
           ,
           temptation
           and
           persecution
           .
           That
           is
           the
           Winter
           that
           in
           the
           i
           Canticles
           the
           Spirit
           specially
           speaketh
           of
           .
           And
           no
           maruell
           if
           ioy
           and
           comfort
           be
           then
           oft-times
           restrained
           with
           them
           ;
           at
           least
           if
           they
           doe
           not
           then
           so
           apparently
           offer
           themselues
           to
           outward
           view
           .
           Who
           would
           expect
           or
           require
           leaues
           or
           fruit
           ordinarily
           in
           Winter
           time
           from
           a
           tree
           ?
           Not
           but
           that
           the
           godly
           haue
           euen
           at
           such
           times
           also
           good
           ground
           euen
           for
           great
           ioy
           and
           much
           comfort
           ;
           
           howsoeuer
           they
           see
           it
           not
           for
           the
           present
           :
           or
           but
           that
           they
           haue
           many
           of
           them
           many
           times
           in
           many
           such
           cases
           ,
           k
           as
           much
           ioy
           and
           com●ort
           as
           euer
           :
           l
           like
           
             the
             Palme-tree
          
           in
           that
           regard
           ,
           that
           keepeth
           his
           greene
           hew
           continually
           ,
           and
           neuer
           casteth
           his
           leafe
           all
           the
           yeere
           long
           .
           But
           that
           then
           vsually
           ioy
           and
           comfort
           is
           somewhat
           obscured
           with
           the
           most
           ,
           with
           weake
           ones
           especially
           ,
           who
           yet
           when
           they
           are
           free
           from
           such
           fits
           ,
           liue
           as
           cheerefully
           ,
           as
           ioyfully
           ,
           as
           comfortably
           as
           any
           .
        
         
           Such
           occasions
           and
           occurrents
           then
           are
           the
           godly
           subiect
           vnto
           now
           and
           then
           ,
           that
           through
           their
           weaknesse
           oft
           disturbe
           much
           and
           dimme
           their
           ioy
           for
           a
           time
           .
           And
           are
           not
           worldly
           men
           also
           subiect
           to
           many
           diseases
           ,
           disasters
           ,
           crosses
           ,
           griefes
           ,
           discontentments
           ,
           that
           set
           them
           oft
           off
           the
           hinges
           ,
           and
           marre
           all
           their
           mirth
           ?
           It
           is
           an
           vnequall
           thing
           then
           for
           them
           to
           taxe
           religion
           for
           that
           ,
           or
           to
           twit
           the
           religious
           with
           it
           ,
           which
           m
           to
           all
           other
           courses
           of
           life
           is
           incident
           as
           well
           as
           to
           it
           .
           An
           vnequall
           thing
           for
           them
           to
           require
           such
           an
           equall
           tenure
           of
           disposition
           from
           a
           Christian
           man
           ,
           in
           all
           occurrents
           and
           accidents
           ,
           as
           no
           other
           is
           able
           to
           exhibite
           .
           They
           may
           n
           as
           well
           require
           mirth
           of
           a
           naturall
           man
           in
           the
           middest
           of
           some
           sharpe
           fit
           of
           a
           burning
           feuer
           or
           the
           like
           ,
           as
           require
           alacritie
           and
           cheerefulnesse
           of
           a
           Christian
           in
           some
           such
           cases
           .
        
         
           But
           to
           come
           somewhat
           neerer
           home
           to
           the
           portion
           of
           Scripture
           that
           we
           haue
           in
           hand
           .
           
           Is
           not
           the
           ioy
           of
           the
           godly
           in
           this
           life
           either
           so
           full
           or
           
           so
           sensible
           ?
           The
           Reason
           is
           here
           intimated
           .
           It
           is
           o
           but
           Seed-time
           as
           yet
           .
           And
           to
           see
           to
           oft-times
           there
           is
           little
           difference
           ,
           though
           indeed
           there
           be
           much
           ,
           betweene
           an
           acre
           of
           ground
           that
           lieth
           still
           vnsowen
           ,
           and
           one
           that
           is
           sowen
           with
           some
           precious
           seed
           .
        
         
           And
           so
           passe
           wee
           on
           to
           the
           second
           Point
           before
           propounded
           ,
           
           how
           farre
           forth
           Gods
           children
           doe
           euen
           here
           partake
           of
           this
           Ioy.
           They
           are
           not
           wholly
           depriued
           or
           debarred
           of
           it
           for
           the
           present
           .
           For
           they
           are
           incited
           vnto
           it
           ,
           p
           in
           the
           very
           next
           words
           to
           my
           Text.
           And
           yet
           they
           are
           not
           come
           to
           the
           whole
           crop
           neither
           ;
           it
           is
           not
           their
           Haruest-time
           yet
           :
           that
           is
           not
           till
           q
           
             the
             worlds
             end
             .
             Light
             is
             sowen
             for
             them
             ,
          
           saith
           the
           Psalmist
           .
        
         
           Whence
           obserue
           we
           ,
           that
        
         
           This
           Life
           is
           the
           religious
           mans
           Seed-time
           .
           
        
         
           Ioy
           is
           but
           sowen
           for
           him
           here
           .
        
         
           As
           r
           
             the
             fruit
             of
             Righteousnesse
          
           ;
           so
           
             Light
             and
             Ioy
          
           are
           said
           here
           to
           be
           sowen
           .
        
         
           And
           that
           principally
           for
           these
           causes
           :
        
         
           1.
           
           
           Because
           it
           is
           here
           hidden
           oft
           ,
           it
           is
           not
           so
           apparent
           to
           the
           eie
           ;
           it
           is
           as
           s
           corne
           in
           the
           ground
           ,
           that
           lieth
           there
           vnseene
           :
           it
           is
           much
           clouded
           and
           obscured
           with
           many
           crosses
           and
           conflicts
           .
        
         
           2.
           
           
           Because
           it
           seemeth
           buried
           and
           ouerwhelmed
           to
           some
           .
           As
           t
           an
           ignorant
           person
           ,
           that
           knew
           not
           the
           nature
           of
           graine
           ,
           and
           the
           efficacie
           that
           is
           in
           seed
           ,
           would
           thinke
           it
           were
           not
           sowen
           ,
           but
           buried
           and
           cast
           away
           ,
           when
           it
           is
           cast
           into
           the
           ground
           ,
           and
           laid
           vp
           in
           the
           earth
           .
        
         
         
           3.
           
           
           Because
           it
           is
           not
           yet
           come
           to
           his
           height
           and
           full
           growth
           ,
           or
           to
           that
           increase
           that
           it
           will
           come
           vnto
           .
           The
           graine
           may
           sprout
           in
           the
           ground
           ,
           but
           u
           that
           is
           nothing
           in
           comparison
           to
           that
           that
           it
           is
           expected
           to
           come
           vnto
           .
        
         
           4.
           
           
           Because
           it
           is
           euen
           here
           a
           breeding
           ,
           and
           in
           time
           it
           will
           breake
           forth
           ,
           spring
           out
           ,
           shoot
           vp
           ;
           yea
           so
           x
           it
           doth
           also
           here
           ;
           and
           in
           due
           time
           produce
           and
           bring
           forth
           a
           plentifull
           Haruest
           .
           For
           ,
           y
           
             Those
             that
             sow
             in
             teares
          
           ,
           saith
           the
           
             Psalmist
             ,
             shall
             reape
             in
             ioy
             .
          
           And
           where
           this
           seed
           of
           
             Light
             and
             Ioy
          
           is
           now
           sowen
           ,
           a
           further
           larger
           crop
           of
           it
           shall
           there
           sometime
           succeed
           .
        
         
           The
           consideration
           whereof
           may
           serue
           ;
           
        
         
           First
           ,
           
           to
           admonish
           Gods
           children
           not
           to
           be
           dismaid
           and
           discouraged
           ,
           
           or
           to
           grow
           discontent
           ,
           if
           they
           cannot
           find
           and
           feele
           yet
           that
           large
           measure
           of
           spirituall
           ioy
           and
           comfort
           ,
           that
           they
           desire
           ,
           and
           expected
           ,
           yea
           and
           in
           the
           word
           of
           God
           is
           oft
           promised
           .
           It
           is
           but
           our
           Seed-time
           yet
           .
           And
           would
           we
           haue
           Seed-time
           and
           Haruest
           concurre
           ?
           No
           ,
           z
           
             Behold
             the
             Husbandman
          
           ,
           saith
           Saint
           
             Iames
             ,
             how
             hee
             waiteth
             fon
             the
             pretious
             fruit
             of
             the
             earth
             ;
             and
             expecteth
             patiently
             till
          
           a
           
             the
             first
             and
             latter
             raine
             be
             passed
             on
             it
             .
          
           And
           in
           like
           manner
           must
           wee
           haue
           patience
           till
           Gods
           Haruest-time
           come
           ,
           and
           then
           shall
           wee
           be
           sure
           to
           haue
           our
           full
           crop
           ,
           whatsoeuer
           it
           please
           God
           to
           impart
           vnto
           vs
           of
           it
           before
           ;
           in
           the
           meane
           while
           looking
           constantly
           after
           the
           spirituall
           b
           raine
           of
           the
           Word
           ,
           and
           praying
           instantly
           for
           the
           sweet
           dewes
           of
           his
           Spirit
           ,
           to
           descend
           downe
           vpon
           our
           
           soules
           ,
           for
           the
           cherishing
           and
           improuing
           of
           this
           seed
           of
           ioy
           sowen
           in
           vs.
           When
           we
           haue
           laid
           our
           graine
           into
           the
           ground
           ,
           we
           doe
           not
           looke
           to
           see
           it
           the
           same
           day
           againe
           ,
           much
           lesse
           to
           reape
           the
           same
           day
           ,
           (
           as
           he
           saith
           of
           the
           Hyperborean
           people
           farre
           North
           ,
           that
           c
           they
           sow
           shortly
           after
           the
           Sunne
           rising
           with
           them
           ,
           and
           reape
           before
           the
           Sunne
           set
           ,
           that
           is
           because
           the
           whole
           halfe
           yeere
           is
           one
           continuall
           day
           with
           them
           :
           )
           no
           ,
           wee
           expect
           not
           the
           next
           day
           ,
           nor
           the
           next
           weeke
           neither
           ,
           to
           see
           it
           againe
           aboue
           ground
           ;
           but
           we
           are
           content
           to
           wait
           patiently
           till
           the
           yeere
           come
           about
           ;
           and
           are
           glad
           when
           wee
           see
           it
           but
           after
           a
           month
           it
           may
           be
           ,
           beginne
           to
           peepe
           out
           of
           the
           ground
           ,
           liuing
           in
           hope
           stil
           of
           the
           further
           growth
           of
           it
           ,
           and
           to
           enioy
           at
           length
           ,
           after
           the
           spire
           and
           the
           blade
           ,
           a
           full
           eare
           .
           So
           must
           we
           learne
           likewise
           herein
           patiently
           to
           wait
           Gods
           good
           leisure
           ,
           and
           though
           wee
           see
           a
           long
           time
           but
           slender
           growth
           ,
           scarce
           any
           sight
           at
           all
           of
           it
           ,
           yet
           not
           to
           be
           dismaid
           therefore
           or
           discouraged
           ,
           but
           d
           
             liue
             in
             hope
          
           ,
           as
           the
           Husband-man
           doth
           ,
           of
           further
           increase
           of
           it
           ,
           and
           of
           a
           full
           crop
           at
           length
           ,
           when
           God
           shall
           see
           it
           good
           .
           And
           the
           rather
           by
           much
           may
           wee
           
             liue
             in
             hope
          
           ,
           and
           e
           
             liue
             by
             hope
          
           here
           than
           there
           ,
           because
           the
           seed
           that
           is
           there
           sowen
           ,
           after
           it
           is
           so
           sowen
           may
           miscary
           ;
           it
           may
           be
           cast
           into
           the
           ground
           ,
           and
           die
           there
           ,
           and
           so
           neuer
           come
           vp
           againe
           :
           (
           f
           
             The
             graine
          
           ,
           saith
           
             Ioel
             ,
             is
             rotted
             vnder
             the
             clods
             :
          
           )
           it
           may
           spring
           vp
           well
           ,
           and
           g
           be
           blasted
           ,
           while
           it
           is
           yet
           in
           the
           blade
           :
           it
           may
           be
           eared
           ,
           and
           yet
           perish
           ere
           it
           come
           to
           be
           cut
           :
           h
           
             The
             meat
          
           ,
           
           saith
           the
           Prophet
           ,
           
             is
             cut
             away
             from
             your
             mouth
             :
          
           that
           is
           ,
           it
           is
           spoiled
           &
           stroyed
           when
           it
           is
           full
           ripe
           ,
           &
           fit
           for
           the
           sickle
           ,
           when
           you
           make
           full
           account
           to
           feed
           on
           it
           ,
           and
           it
           is
           in
           a
           manner
           euen
           in
           your
           mouthes
           .
           But
           this
           spirituall
           seed
           of
           light
           and
           ioy
           (
           i
           the
           maine
           matter
           and
           ground
           of
           it
           ,
           I
           meane
           )
           that
           is
           sowen
           in
           the
           hearts
           of
           Gods
           children
           ,
           being
           an
           incorruptible
           seed
           ,
           shall
           neuer
           die
           and
           decay
           ,
           but
           though
           it
           may
           seeme
           to
           lye
           dead
           there
           for
           a
           long
           time
           together
           ,
           yet
           it
           shal
           surely
           sprout
           out
           ,
           and
           in
           time
           shew
           forth
           it selfe
           ;
           yea
           it
           is
           euen
           then
           sprouting
           ,
           when
           it
           seemeth
           so
           to
           lie
           k
           dead
           ,
           and
           it
           will
           daily
           be
           growing
           ,
           as
           the
           l
           seed
           cast
           into
           the
           ground
           ,
           though
           it
           be
           not
           regarded
           ,
           or
           notice
           taken
           of
           it
           ,
           till
           it
           come
           to
           its
           full
           growth
           .
           For
           m
           
             the
             way
             of
             the
             Iust
          
           ,
           saith
           
             Salomon
             ,
             is
             as
             the
             light
             ,
             that
             shineth
             more
             and
             more
             till
             it
             be
             broad
             day
             light
             .
          
           And
           ,
           n
           
             God
             will
             in
             his
             due
             time
             bring
             their
             righteousnesse
             forth
             as
             the
             light
             ,
             and
             their
             iudgement
             as
             the
             noone-day
             ,
          
           that
           doe
           quietly
           and
           constantly
           
             rest
             vpon
             him
          
           ,
           and
           are
           content
           
             to
             wait
          
           and
           abide
           his
           pleasure
           .
           For
           ,
           o
           
             He
             that
             soweth
             to
             the
             Spirit
             ,
             shall
             from
             the
             Spirit
             reape
             life
             eternall
             .
          
           And
           ,
           p
           
             He
             that
             soweth
             righteousnesse
             ,
             shall
             haue
             a
             sure
             reward
             .
          
           And
           ,
           q
           
             In
             due
             time
             we
             shall
             reape
             ,
             if
             we
             faint
             not
             .
          
        
         
           In
           the
           meane
           space
           let
           vs
           take
           heed
           ,
           that
           wee
           be
           not
           herein
           our
           owne
           enemies
           ;
           that
           wee
           doe
           not
           by
           our
           disorders
           and
           excesses
           ,
           by
           our
           owne
           wickednesse
           or
           wantonnesse
           disturb
           wilfully
           our
           owne
           peace
           ,
           and
           so
           eclipse
           our
           owne
           light
           ,
           by
           r
           interposition
           of
           some
           grieuous
           enormities
           ,
           
           which
           as
           s
           the
           darke
           bodie
           of
           the
           Earth
           comming
           betweene
           the
           Sunne
           and
           the
           Moone
           ,
           may
           be
           a
           means
           to
           restraine
           the
           sweet
           influences
           of
           Gods
           Spirit
           ,
           that
           otherwise
           wee
           might
           haue
           enioyed
           :
           (
           t
           
             Wouldest
             thou
             neuer
             be
             sad
          
           ?
           saith
           
             Augustine
             ,
             haue
             an
             eye
             to
             thy
             life
             ,
             be
             carefull
             euer
             to
             liue
             vprightly
             :
             A
             religious
             life
             can
             neuer
             want
             matter
             of
             much
             ioy
             .
          
           )
           Or
           how
           we
           grow
           u
           negligent
           in
           the
           vse
           of
           good
           meanes
           for
           the
           maintaining
           and
           feeding
           ,
           yea
           x
           for
           the
           stirring
           of
           it
           vp
           ,
           and
           the
           making
           of
           it
           burne
           cleare
           ,
           that
           so
           we
           may
           walke
           cheerefully
           and
           comfortably
           in
           the
           light
           of
           it
           .
           For
           y
           
             light
             must
          
           ,
           we
           know
           ,
           
             be
             maintained
          
           ,
           and
           oft
           z
           tended
           and
           trimmed
           ,
           or
           else
           it
           will
           but
           burne
           dimme
           and
           afford
           little
           light
           .
           Yea
           ,
           if
           wee
           doe
           finde
           at
           any
           time
           some
           defect
           in
           this
           kinde
           ,
           some
           restraint
           of
           spirituall
           comfort
           ,
           let
           vs
           descend
           into
           our
           soules
           ,
           and
           seriously
           examine
           our selues
           ,
           whether
           wee
           nourish
           not
           within
           vs
           some
           secret
           corruption
           ,
           that
           may
           choake
           this
           our
           ioy
           ,
           and
           like
           a
           thicke
           fogge
           ,
           or
           a
           filthie
           vapour
           ascending
           vp
           in
           our
           soules
           ,
           may
           keepe
           the
           light
           of
           Gods
           countenance
           from
           shining
           in
           vpon
           vs
           so
           brightly
           as
           otherwise
           it
           would
           ,
           or
           peraduenture
           formerly
           it
           hath
           done
           .
        
         
           Againe
           ,
           
           Is
           this
           seed
           sowen
           alreadie
           ?
           and
           is
           there
           a
           sure
           crop
           to
           come
           of
           it
           ?
           Then
           ,
           as
           the
           Psalmist
           thereupon
           here
           inferreth
           ,
           a
           
             Reioyce
             ,
             yee
             righteous
             ,
             and
             be
             glad
             in
             the
             Lord.
          
           Bee
           not
           as
           ground
           or
           land
           that
           lieth
           wholly
           vnsowen
           .
           Full
           glad
           is
           the
           Husbandman
           when
           hee
           hath
           had
           a
           seasonable
           seed-time
           ,
           and
           hath
           got
           his
           graine
           
           once
           well
           into
           the
           ground
           .
           But
           how
           merrie
           ,
           thinke
           you
           ,
           would
           he
           be
           ,
           if
           hee
           could
           haue
           his
           crop
           secured
           ?
           This
           should
           therefore
           serue
           againe
           to
           incite
           and
           stirre
           vp
           all
           Gods
           Children
           ,
           to
           constant
           and
           continuall
           ioy
           and
           reioycing
           ,
           hauing
           so
           sound
           a
           seed
           of
           ioy
           sowen
           in
           them
           ,
           and
           being
           so
           sure
           of
           a
           large
           and
           plentifull
           crop
           of
           it
           :
           to
           say
           with
           the
           blessed
           Virgin
           ,
           b
           
             My
             soule
             doth
             magnifie
             the
             Lord
             ,
             and
             my
             spirit
             reioyceth
             in
             God
             my
             Sauiour
             :
          
           And
           with
           the
           Spouse
           in
           the
           Prophet
           ,
           c
           
             I
             will
             greatly
             reioyce
             ,
             and
             my
             soule
             shall
             be
             ioyfull
          
           (
           for
           why
           should
           it
           not
           be
           so
           ?
           )
           
             in
             my
             God
          
           ;
           euen
           d
           
             in
             the
             God
             of
             my
             saluation
             .
          
        
         
           Yea
           it
           may
           well
           serue
           to
           checke
           vs
           ,
           
           for
           that
           fondly
           and
           wilfully
           we
           suffer
           our selues
           by
           euery
           slight
           and
           trifling
           occasion
           to
           be
           bereft
           of
           this
           ioy
           ,
           whereof
           Gods
           mercy
           and
           goodnesse
           hath
           in
           part
           put
           vs
           here
           in
           present
           possession
           .
           There
           is
           e
           a
           childish
           and
           peeuish
           humor
           naturally
           in
           euery
           one
           of
           vs
           :
           and
           some
           tang
           and
           taint
           of
           it
           we
           may
           obserue
           euen
           in
           Abraham
           ;
           f
           
             Feare
             not
             ,
             Abraham
          
           ,
           saith
           GOD
           himselfe
           to
           
             Abraham
             ;
             I
             am
             thy
             buckler
             ,
             and
             rich
             reward
             .
          
           But
           ,
           
             Lord
             ,
             what
             wilt
             thou
             giue
             me
             ,
          
           saith
           Abraham
           to
           GOD
           againe
           ,
           
             so
             long
             as
             I
             goe
             childlesse
             ?
          
           As
           if
           all
           he
           had
           were
           nothing
           ,
           or
           he
           could
           haue
           no
           ioy
           of
           any
           thing
           ,
           so
           long
           as
           he
           was
           without
           that
           one
           thing
           ,
           so
           long
           as
           he
           wanted
           
             a
             sonne
             and
             heire
          
           :
           as
           g
           Haman
           had
           no
           ioy
           of
           all
           his
           wealth
           and
           honour
           ,
           and
           grace
           and
           fauour
           with
           
             King
             and
             Queene
          
           ,
           so
           long
           as
           h
           Mordecai
           crouched
           not
           to
           him
           ,
           nor
           fawned
           on
           him
           ,
           as
           others
           did
           .
           And
           the
           
           like
           wayward
           humour
           is
           too
           rise
           with
           the
           most
           of
           vs.
           We
           are
           like
           i
           children
           with
           whom
           toyes
           and
           trifles
           are
           more
           regarded
           than
           matters
           of
           greater
           worth
           and
           weight
           :
           and
           who
           therefore
           k
           if
           some
           one
           of
           those
           toyes
           be
           taken
           away
           from
           them
           ,
           though
           they
           haue
           many
           more
           of
           them
           besides
           ,
           will
           in
           a
           pettish
           humour
           cast
           all
           the
           rest
           away
           after
           it
           ,
           and
           sit
           whining
           for
           that
           one
           .
           The
           losse
           or
           want
           of
           some
           one
           trifle
           ,
           and
           that
           such
           sometime
           as
           a
           Christian
           man
           or
           woman
           might
           well
           be
           ashamed
           to
           make
           any
           reckoning
           or
           account
           of
           ,
           that
           either
           we
           had
           and
           haue
           lost
           ,
           or
           doe
           want
           and
           would
           haue
           ,
           I
           say
           not
           of
           l
           
             a
             childe
          
           ,
           or
           of
           
             a
             friend
          
           ,
           or
           
             a
             father
          
           ,
           or
           of
           some
           worldly
           meanes
           ,
           (
           that
           the
           most
           are
           wont
           most
           m
           heartily
           to
           mourne
           for
           )
           but
           of
           a
           
             fine
             ruffe
          
           ,
           or
           a
           
             new
             fashion
          
           ,
           or
           of
           
             a
             good
             looke
          
           from
           some
           great
           one
           ,
           or
           of
           
             a
             bowe
             of
             the
             knee
          
           from
           some
           inferiour
           one
           ,
           or
           of
           
             an
             hawke
          
           ,
           or
           
             an
             hound
          
           ,
           or
           n
           
             a
             whelpe
          
           ,
           (
           for
           euen
           so
           low
           ,
           and
           yet
           lower
           ,
           doe
           our
           base
           affections
           oft
           deiect
           vs
           )
           doth
           so
           affect
           vs
           ,
           and
           goe
           so
           neere
           to
           the
           heart
           with
           vs
           ,
           that
           o
           it
           is
           a
           meanes
           many
           ,
           too
           many
           ,
           times
           to
           abandon
           all
           ioy
           and
           mirth
           with
           vs
           ,
           as
           if
           all
           the
           p
           
             gratious
             fauours
             of
             God
          
           towards
           vs
           
             in
             Christ
             Iesus
          
           ,
           and
           all
           the
           q
           
             rich
             and
             glorious
             hopes
          
           of
           our
           
             eternall
             inheritance
             with
             him
          
           ,
           were
           all
           nothing
           in
           comparison
           of
           such
           a
           trifle
           as
           that
           ,
           or
           not
           able
           to
           ioy
           and
           cheere
           vp
           our
           hearts
           without
           it
           .
           This
           childish
           and
           sottish
           qualitie
           should
           we
           euery
           one
           of
           vs
           
           take
           notice
           of
           in
           our selues
           ,
           of
           too
           much
           pronenesse
           at
           least
           vnto
           it
           ,
           and
           r
           striue
           and
           labour
           against
           it
           ,
           as
           being
           worthily
           ashamed
           of
           it
           ,
           and
           considering
           with
           our selues
           ,
           what
           an
           vnworthy
           thing
           it
           is
           ,
           that
           the
           loue
           and
           losse
           of
           such
           pidling
           toyes
           ,
           yea
           or
           of
           any
           worldly
           thing
           whatsoeuer
           ,
           should
           preuaile
           so
           farre
           with
           vs
           ,
           as
           to
           depriue
           vs
           of
           that
           ioy
           and
           comfort
           that
           our
           blessed
           estate
           in
           Christ
           Iesus
           euen
           for
           the
           present
           may
           well
           minister
           vnto
           vs.
           An
           Heathen
           man
           telleth
           
             a
             Courtier
          
           that
           had
           lost
           his
           Sonne
           ;
           that
           s
           hee
           had
           no
           cause
           to
           mourne
           ,
           either
           for
           that
           or
           ought
           else
           ,
           as
           long
           as
           his
           Soueraigne
           was
           in
           safetie
           ,
           and
           hee
           in
           fauour
           with
           his
           Soueraigne
           ,
           hee
           had
           all
           things
           in
           him
           ;
           and
           should
           be
           vnthankfull
           to
           his
           good
           fortunes
           ,
           if
           he
           were
           not
           cheerefull
           both
           in
           heart
           and
           looke
           ,
           so
           long
           as
           things
           stood
           so
           with
           him
           ,
           as
           then
           they
           did
           .
           How
           much
           better
           may
           it
           be
           said
           to
           euery
           true
           Christian
           ,
           let
           his
           wants
           and
           his
           losses
           be
           neuer
           so
           great
           ,
           that
           he
           hath
           little
           cause
           to
           mourne
           for
           them
           ,
           so
           long
           as
           hee
           is
           in
           grace
           and
           fauour
           with
           God
           ;
           t
           hee
           hath
           all
           things
           in
           him
           ,
           and
           u
           so
           long
           therefore
           he
           is
           happie
           ,
           and
           he
           haue
           nothing
           else
           but
           him
           .
           And
           exceeding
           vnthankfull
           is
           he
           to
           
             Gods
             goodnesse
          
           ,
           if
           the
           apprehension
           of
           it
           x
           
             fill
             not
             his
             heart
          
           at
           all
           times
           
             with
             gladnesse
          
           ;
           vnworthy
           is
           he
           of
           saluation
           ,
           by
           Christ
           ,
           that
           cannot
           y
           at
           any
           time
           finde
           matter
           of
           
             reioycing
             in
             Christ.
          
           
        
         
           Yea
           ,
           but
           how
           can
           we
           reioyce
           ,
           peraduenture
           
           will
           some
           say
           ,
           z
           amids
           so
           many
           crosses
           and
           calamities
           
           as
           Gods
           Church
           and
           Children
           are
           daily
           vexed
           and
           annoyed
           with
           ,
           yea
           and
           our selues
           also
           among
           the
           rest
           ?
           Or
           how
           can
           wee
           reioyce
           ,
           when
           we
           haue
           so
           many
           sinnes
           and
           corruptions
           to
           be
           sory
           for
           ?
           Yea
           ,
           how
           may
           we
           lawfully
           reioyce
           ,
           when
           a
           we
           are
           called
           vnto
           heauinesse
           and
           solemne
           humiliation
           ,
           when
           we
           are
           commanded
           and
           enioyned
           by
           God
           ,
           to
           mourne
           and
           lament
           ?
           When
           either
           our
           owne
           estate
           or
           Gods
           Churches
           is
           such
           ,
           that
           b
           not
           to
           be
           sorie
           ,
           and
           to
           be
           euen
           
             sicke
             with
             sorrow
          
           ,
           may
           well
           seeme
           a
           sinne
           ?
        
         
           To
           this
           I
           answer
           :
        
         
           1.
           
           
           We
           must
           euer
           remember
           so
           to
           keepe
           one
           Commandement
           ,
           that
           we
           breake
           not
           another
           .
           c
           Repent
           ,
           is
           one
           Commandement
           ;
           d
           Reioyce
           ,
           is
           another
           .
           And
           he
           that
           commandeth
           the
           one
           ,
           hath
           enioyned
           also
           the
           other
           .
           As
           Saint
           Iames
           therefore
           reasoneth
           ,
           e
           
             Hee
             that
             said
             ,
             Thou
             shalt
             not
             kill
             ,
             hath
             said
             also
             ,
             Thou
             shalt
             not
             commit
             adulterie
             ;
             though
             thou
             doest
             not
             kill
             therefore
             ,
             yet
             if
             thou
             doe
             commit
             adultery
             ,
             thou
             art
             a
             transgressor
             .
          
           So
           here
           ,
           he
           that
           hath
           commanded
           vs
           to
           be
           sory
           for
           our
           sinnes
           ,
           and
           for
           the
           afflictions
           of
           our
           brethren
           ,
           hath
           commanded
           vs
           also
           f
           
             euermore
             to
             reioyce
          
           .
           And
           therefore
           though
           wee
           faile
           not
           in
           sorrow
           for
           our
           sinnes
           ,
           or
           for
           our
           brethrens
           afflictions
           ,
           yet
           if
           we
           wilfully
           banish
           and
           abandon
           this
           spirituall
           ioy
           which
           Gods
           Spirit
           requireth
           of
           vs
           ,
           we
           make
           our selues
           thereby
           guiltie
           of
           sin
           in
           Gods
           sight
           .
           A
           sinne
           it
           may
           be
           g
           
             not
             to
             be
             sory
          
           at
           some
           time
           :
           and
           a
           sinne
           it
           is
           for
           Gods
           Childe
           
           at
           any
           time
           
             not
             to
             ioy
          
           .
           They
           say
           that
           h
           
             Negatiue
             precepts
          
           or
           prohibitions
           only
           ,
           
             tie
             at
             ,
             and
             vnto
             all
             times
             :
          
           But
           this
           
             Affirmatiue
             iniunction
          
           also
           concerning
           
             a
             Christian
             mans
             ioy
          
           ,
           i
           admitteth
           no
           intermission
           ,
           but
           
             tieth
             vnto
             all
             times
             .
             Sorrow
          
           may
           be
           
             sometime
             out
             of
             season
          
           :
           this
           
             spirituall
             ioy
          
           ,
           as
           of
           some
           food
           wee
           say
           ,
           is
           
             neuer
             vnseasonable
          
           .
           The
           godly
           are
           at
           some
           times
           k
           prohibited
           the
           one
           :
           they
           are
           neuer
           inhibited
           ,
           but
           enioyned
           euer
           the
           other
           .
           Yea
           marke
           what
           I
           say
           ;
           it
           is
           vndoubtedly
           true
           :
           Albeit
           few
           be
           prone
           to
           offend
           that
           way
           ,
           yet
           a
           man
           may
           offend
           euen
           in
           excessiue
           sorrow
           for
           sinne
           ,
           in
           thinking
           too
           much
           on
           his
           sinnes
           ,
           in
           mourning
           vnmeasurably
           for
           his
           sinnes
           .
           If
           such
           thy
           meditation
           of
           thy
           sinne
           ,
           and
           sorrow
           for
           thy
           sinne
           shall
           so
           farre
           preuaile
           with
           thee
           ,
           that
           thou
           art
           wholly
           l
           
             swallowed
             vp
          
           with
           it
           ,
           or
           by
           meanes
           of
           it
           ,
           art
           either
           m
           detained
           from
           ,
           or
           disabled
           vnto
           ,
           and
           made
           wholly
           vnfit
           for
           the
           performance
           of
           other
           necessary
           duties
           ,
           that
           thy
           sorrow
           doth
           then
           make
           thee
           guiltie
           of
           sinne
           ,
           and
           thou
           hast
           iust
           cause
           to
           be
           sory
           for
           that
           sorrow
           .
        
         
           2.
           
           
           Ioy
           and
           griefe
           ,
           in
           some
           degree
           at
           least
           ,
           may
           well
           stand
           together
           .
           As
           true
           ioy
           may
           well
           stand
           with
           some
           feare
           .
           n
           
             Reioyce
             before
             him
          
           ,
           saith
           the
           
             Psalmist
             ,
             with
             feare
          
           .
           So
           *
           true
           ioy
           may
           well
           stand
           with
           some
           griefe
           .
           o
           
             As
             sorrowing
          
           ,
           saith
           the
           Apostle
           ,
           
             and
             yet
             alwaies
             reioycing
          
           .
           He
           that
           hath
           commanded
           vs
           to
           sorrow
           sometime
           ,
           would
           neuer
           else
           haue
           enioyned
           vs
           p
           
             at
             all
             times
          
           to
           reioyce
           .
           There
           is
           ioy
           euen
           in
           griefe
           ;
           as
           there
           is
           griefe
           euen
           in
           ioy
           .
           Yea
           ,
           though
           it
           may
           seeme
           strange
           ,
           yet
           it
           
           is
           questionlesse
           true
           ,
           the
           greater
           griefe
           sometime
           the
           greater
           ioy
           ;
           and
           the
           greater
           ioy
           ,
           the
           greater
           griefe
           .
           A
           man
           may
           at
           the
           same
           time
           both
           be
           exceeding
           sory
           for
           his
           sinne
           ,
           and
           yet
           reioyce
           exceedingly
           in
           the
           apprehension
           of
           Gods
           mercie
           ,
           in
           the
           free
           pardon
           and
           forgiuenesse
           of
           it
           .
           Yea
           ,
           the
           greater
           griefe
           a
           man
           hath
           for
           his
           sinnes
           ,
           the
           more
           cause
           of
           ioy
           hee
           hath
           euen
           in
           that
           regard
           .
           And
           the
           greater
           ioy
           a
           man
           hath
           in
           the
           apprehension
           of
           Gods
           fauour
           in
           the
           forgiuenesse
           of
           his
           sinne
           ,
           the
           greater
           griefe
           and
           sorrow
           for
           his
           sinne
           it
           vsually
           worketh
           in
           him
           .
           As
           where
           q
           
             the
             seruile
             feare
             ceaseth
          
           ,
           that
           regardeth
           nothing
           but
           wrath
           ,
           
             there
             the
             filiall
          
           r
           feare
           of
           offending
           groweth
           vsually
           
             most
             rife
          
           :
           For
           s
           the
           more
           a
           man
           is
           assured
           of
           Gods
           loue
           towards
           him
           ,
           the
           more
           he
           loueth
           God
           ;
           and
           t
           the
           more
           he
           loueth
           him
           ,
           the
           more
           afraid
           is
           he
           of
           offending
           him
           :
           So
           u
           
             where
             the
             inward
             gals
             cease
             of
             a
             guiltie
             conscience
             ,
             there
             sincere
             griefe
             for
             sinne
             groweth
             fresher
             than
             euer
             before
             .
          
           To
           illustrate
           this
           by
           some
           familiar
           comparison
           .
           Suppose
           one
           that
           stood
           guiltie
           of
           high
           Treason
           against
           his
           Soueraigne
           ,
           and
           that
           not
           in
           some
           inferiour
           kinde
           ,
           but
           in
           the
           highest
           degree
           ,
           either
           hauing
           made
           a
           violent
           assault
           vpon
           the
           person
           of
           x
           
             the
             Lords
             Anointed
          
           ,
           or
           hauing
           not
           by
           accident
           ,
           as
           y
           he
           sometime
           that
           slew
           Craesus
           his
           Sonne
           ,
           but
           by
           a
           malitious
           traine
           taken
           away
           the
           life
           of
           his
           only
           Sonne
           that
           should
           haue
           succeeded
           him
           ,
           hauing
           no
           other
           issue
           ,
           in
           the
           Kingdome
           ;
           and
           hauing
           been
           arraigned
           and
           condemned
           for
           the
           same
           ,
           yet
           should
           by
           his
           Soueraigne
           
           out
           of
           his
           gratious
           disposition
           ,
           and
           at
           the
           earnest
           suit
           of
           some
           about
           him
           ,
           haue
           the
           fact
           pardoned
           him
           ,
           and
           his
           pardon
           sent
           him
           .
           This
           partie
           doubtlesse
           ,
           as
           he
           could
           not
           but
           exceedingly
           reioyce
           in
           so
           vndeserued
           ,
           in
           so
           vnexpected
           a
           fauour
           ;
           so
           withall
           ,
           if
           he
           had
           any
           sparke
           of
           grace
           or
           good
           nature
           at
           all
           in
           him
           ,
           the
           very
           apprehension
           of
           his
           Soueraignes
           gratious
           disposition
           ,
           would
           make
           him
           mourne
           for
           his
           foule
           fact
           more
           than
           euer
           before
           ,
           considering
           with
           himselfe
           how
           wretchedly
           and
           vnworthily
           hee
           had
           caried
           himselfe
           toward
           one
           whom
           he
           found
           so
           gratiously
           ,
           beyond
           and
           aboue
           all
           ,
           either
           expectation
           or
           imagination
           ,
           disposed
           .
           The
           case
           is
           ours
           in
           effect
           :
           and
           not
           to
           insist
           long
           vpon
           application
           of
           it
           :
           It
           may
           hereby
           plainly
           appeare
           ,
           how
           
             spirituall
             ioy
          
           ,
           may
           well
           stand
           with
           
             godly
             griefe
          
           ,
           and
           these
           two
           affections
           that
           seeme
           the
           one
           contrary
           to
           the
           other
           ,
           may
           yet
           agree
           well
           together
           in
           a
           Christian
           mans
           soule
           :
           since
           that
           the
           more
           a
           man
           ioyeth
           in
           the
           assurance
           of
           Gods
           goodnesse
           toward
           him
           ,
           the
           more
           he
           must
           needs
           grieue
           to
           consider
           how
           by
           his
           wicked
           and
           rebellious
           courses
           ,
           hee
           hath
           demeaned
           himselfe
           wretchedly
           and
           vnworthily
           toward
           that
           God
           ,
           whom
           he
           findeth
           so
           gratiously
           affected
           toward
           him
           .
        
         
           z
           A
           man
           may
           
             mourne
             for
             his
             sinnes
          
           then
           ,
           and
           yet
           
             reioyce
             in
             Gods
             mercie
          
           ;
           be
           sorie
           for
           his
           transgression
           ,
           and
           yet
           haue
           ioy
           of
           his
           pardon
           .
           And
           in
           like
           manner
           may
           he
           be
           grieued
           heartily
           for
           the
           present
           
             afflictions
             of
             Ioseph
          
           ,
           and
           that
           euen
           so
           as
           hee
           may
           be
           sicke
           with
           griefe
           againe
           ;
           and
           yet
           
           withall
           be
           cheered
           and
           comforted
           in
           the
           consideration
           of
           that
           happie
           issue
           of
           them
           ,
           that
           a
           
             Gods
             fatherly
             care
          
           of
           his
           Church
           ,
           his
           power
           ,
           his
           prouidence
           ,
           his
           gratious
           promise
           ,
           and
           his
           owne
           Faith
           building
           thereupon
           ,
           giue
           him
           good
           hope
           and
           assurance
           ,
           that
           they
           shall
           haue
           in
           the
           end
           .
           For
           the
           Griefe
           of
           Gods
           Children
           in
           these
           cases
           is
           not
           
             a
             desperate
             griefe
          
           ,
           but
           b
           a
           sorrow
           mixt
           with
           Faith
           and
           Hope
           .
           c
           
             It
             is
             but
             a
             storme
          
           ,
           said
           that
           good
           Bishop
           ,
           and
           
             within
             a
             while
             it
             will
             ●uer
             .
          
           And
           ,
           d
           
             The
             Rod
             of
             the
             wicked
          
           ,
           saith
           the
           
             Psalmist
             ,
             shall
             not
             rest
             vpon
             the
             Lot
             of
             the
             Righteous
             .
          
           e
           
             Nor
             will
             God
             vtterly
             cast
             off
             his
             people
          
           ;
           f
           
             nor
             forsake
             his
             inheritance
             for
             euer
             .
          
           g
           
             But
             though
             he
             send
             afflictions
             in
             vpon
             them
             ,
          
           h
           
             to
             scoure
             and
             to
             cleanse
             them
             ,
             yet
          
           i
           
             he
             will
             returne
             againe
             to
             them
             ,
             and
             haue
             compassion
             on
             them
             ,
          
           k
           
             according
             to
             the
             multitude
             of
             his
             mercies
             ;
             and
          
           l
           
             turne
             againe
             their
             Captiuitie
             ,
             as
             the
             Riuers
             in
             the
             South
             .
          
           m
           
             When
             he
             hath
             by
             their
             aduersaries
             wrought
             his
             owne
             worke
             vpon
             them
             ,
          
           (
           for
           n
           euen
           such
           also
           
             doe
             his
             worke
          
           ,
           though
           
             against
             their
             owne
             will
          
           :
           )
           o
           
             hee
             will
             turne
             his
             hand
             vpon
             them
             ,
             and
          
           p
           
             vtterly
             destroy
             them
          
           ,
           r
           as
           
             the
             Father
          
           s
           to
           please
           the
           Childe
           againe
           ,
           and
           to
           testifie
           his
           reconcilement
           to
           it
           ,
           is
           content
           sometime
           
             to
             cast
             the
             rod
             into
             the
             fire
             ,
          
           that
           he
           had
           corrected
           it
           with
           before
           .
           Yea
           the
           more
           men
           take
           Gods
           wrath
           to
           heart
           ,
           and
           the
           more
           they
           are
           humbled
           vnder
           his
           hand
           ,
           (
           be
           the
           same
           either
           on
           themselues
           or
           others
           ,
           )
           the
           more
           comfort
           may
           they
           haue
           in
           their
           humiliation
           ,
           
           as
           conceiuing
           thereby
           the
           greater
           hope
           and
           assurance
           ,
           that
           God
           will
           in
           mercie
           the
           sooner
           hasten
           the
           deliuerance
           of
           his
           distressed
           ones
           ,
           and
           the
           confusion
           of
           their
           oppressors
           .
        
         
           And
           thus
           againe
           may
           a
           man
           t
           mourne
           as
           heartily
           for
           the
           sins
           also
           of
           others
           ,
           as
           he
           doth
           or
           would
           doe
           for
           his
           owne
           ,
           and
           u
           lament
           euen
           
             with
             flouds
             of
             teares
          
           their
           folly
           ,
           and
           misery
           like
           to
           ensue
           on
           it
           ;
           and
           yet
           x
           haue
           ioy
           withall
           of
           his
           owne
           conuersion
           ,
           and
           assurance
           of
           saluation
           :
           as
           y
           those
           that
           are
           safe
           on
           shore
           ,
           hauing
           escaped
           shipwracke
           ,
           may
           at
           the
           same
           time
           both
           commiserate
           the
           distresse
           and
           danger
           of
           those
           that
           are
           still
           wallowing
           in
           the
           Sea
           amids
           the
           waues
           ,
           and
           bickering
           with
           the
           billowes
           there
           ,
           in
           ieopardie
           euery
           instant
           to
           be
           swallowed
           vp
           irrecouerably
           in
           the
           deepe
           ;
           and
           yet
           the
           whilst
           reioyce
           also
           in
           ,
           and
           be
           thankfull
           vnto
           God
           for
           their
           own
           safetie
           .
           
             Ioy
             and
             griefe
          
           therefore
           may
           
             well
             concurre
          
           and
           agree
           together
           .
           z
           
             Nor
             doe
             Gods
             Commandements
          
           herein
           crosse
           or
           contradict
           one
           another
           .
           Wee
           may
           well
           
             sorrow
             sometimes
          
           ,
           and
           yet
           
             alwaies
             reioyce
          
           .
        
         
           3.
           
           
           Euen
           in
           the
           greatest
           afflictions
           may
           Gods
           Children
           haue
           much
           ioy
           .
           For
           ,
           *
           
             To
             the
             iust
          
           ,
           or
           
             the
             vpright
             ,
             ariseth
             light
             in
             darknesse
             ,
          
           saith
           the
           Psalmist
           .
           “
           The
           vngodly
           meet
           with
           darknesse
           oft
           in
           the
           day
           :
           the
           godly
           haue
           light
           oft
           euen
           in
           the
           night
           :
           †
           The
           
             Sunne
             goeth
             downe
             at
             noone-day
          
           oft
           with
           the
           one
           :
           it
           riseth
           oft
           euen
           
             at
             mid-night
          
           
           with
           the
           other
           .
           a
           
             In
             whom
             you
             trust
          
           ,
           saith
           Saint
           
             Peter
             ,
             and
             reioyce
             with
             a
             ioy
             vnspeakable
             and
             glorious
             ;
             albeit
             ,
             by
             occasion
             of
             manifold
             temptations
             ,
             yee
             are
             for
             a
             season
             in
             some
             sorrow
             .
          
           And
           ,
           b
           
             My
             Brethren
          
           ,
           saith
           Saint
           
             Iames
             ,
             count
             it
             exceeding
             ioy
             ,
             when
             you
             fall
             into
             many
             trials
             or
             troubles
             .
          
           And
           ,
           *
           
             Great
             is
             my
             reioycing
             ;
             I
             am
             full
             of
             comfort
             ;
             I
             haue
             ioy
             ouer-abundant
             in
             all
             my
             tribulations
             ,
          
           saith
           Saint
           Paul.
           They
           may
           retaine
           ioy
           in
           them
           ,
           yea
           they
           may
           draw
           matter
           of
           ioy
           from
           them
           .
           c
           They
           may
           retaine
           ioy
           in
           them
           :
           For
           it
           is
           another
           kinde
           of
           matter
           ,
           and
           a
           matter
           of
           farre
           greater
           consequence
           ,
           that
           is
           the
           ground
           of
           their
           ioy
           .
           d
           A
           Christian
           mans
           ioy
           dependeth
           not
           vpon
           freedome
           from
           afflictions
           ,
           but
           e
           vpon
           the
           assurance
           of
           Gods
           fauour
           towards
           him
           for
           the
           present
           ,
           and
           vpon
           his
           hopes
           of
           future
           matters
           .
           Yea
           they
           may
           draw
           matter
           of
           ioy
           from
           them
           :
           Since
           they
           doe
           ,
           or
           may
           know
           that
           they
           are
           good
           for
           them
           ,
           and
           doe
           worke
           for
           their
           good
           :
           f
           
             I
             know
          
           ,
           saith
           the
           Apostle
           ,
           
             that
             this
             shall
             turne
             to
             my
             saluation
             .
          
           And
           ,
           g
           
             All
             things
             worke
             together
             for
             the
             good
             of
             those
             that
             loue
             God.
          
           And
           as
           the
           sicke
           man
           therefore
           may
           reioyce
           at
           the
           comming
           of
           the
           Surgion
           ,
           (
           though
           he
           know
           full
           well
           that
           hee
           must
           needs
           put
           him
           to
           much
           paine
           ,
           )
           that
           commeth
           to
           saw
           off
           some
           part
           gangreaned
           ,
           or
           to
           cut
           him
           of
           the
           stone
           :
           So
           may
           the
           godly
           haue
           ioy
           ,
           not
           in
           only
           ,
           but
           *
           of
           those
           afflictions
           that
           befall
           them
           ,
           knowing
           them
           to
           be
           h
           
             Gods
             louing
             and
             fatherly
             chastisements
             of
             them
             for
             their
             good
          
           ;
           and
           considering
           that
           i
           
             though
             no
             such
             chastisement
             for
             the
             time
             
             seeme
             ioyous
             ,
             but
             grieuous
             ,
             yet
             they
             bring
             forth
             the
             peaceable
             fruit
             of
             righteousnesse
             in
             those
             that
             are
             therewith
             exercised
             .
          
           And
           this
           the
           rather
           ,
           when
           the
           afflictions
           that
           befall
           them
           are
           such
           ,
           as
           tend
           directly
           to
           giue
           them
           the
           greater
           assurance
           of
           their
           future
           eternall
           happinesse
           .
           As
           the
           Apostle
           telleth
           the
           Philippians
           ,
           That
           k
           
             their
             aduersaries
          
           rage
           and
           furie
           against
           them
           ,
           was
           as
           wel
           
             an
             euident
             signe
             of
             the
             saluation
          
           of
           the
           one
           ,
           as
           
             of
             the
             destruction
          
           of
           the
           other
           :
           and
           the
           Thessalonians
           ,
           That
           l
           
             their
             sufferings
             for
             Christ
             and
             his
             Kingdome
             ,
             did
             euidently
             shew
             that
             God
             had
             vouchsafed
             them
             a
             part
             in
             that
             Kingdome
             ,
             for
             which
             he
             had
             called
             them
             in
             such
             sort
             to
             suffer
             :
          
           and
           that
           m
           
             their
             troubles
          
           here
           were
           a
           pledge
           and
           seale
           of
           
             their
             eternall
             rest
             there
          
           .
           For
           ,
           n
           
             This
             is
             a
             true
             and
             a
             sure
             assertion
             ,
          
           saith
           the
           same
           Apostle
           ,
           
             that
             if
             we
             die
             with
             Christ
             ,
             we
             shall
             liue
             with
             him
             ;
             if
             wee
             suffer
             for
             him
             ,
             wee
             shall
             reigne
             with
             him
             .
          
           And
           why
           may
           not
           Gods
           Children
           reioyce
           then
           ,
           euen
           in
           their
           greatest
           afflictions
           ,
           when
           they
           shall
           consider
           that
           o
           this
           p
           
             light
             trouble
             that
             lasteth
             but
             for
             a
             short
             season
             shal
             procure
             vnto
             them
             ,
          
           as
           the
           Apostle
           speaketh
           ,
           q
           .
           
             an
             exceeding
             excessiue
             eternall
             weight
             of
             glory
             .
          
           For
           the
           further
           confirmation
           and
           fuller
           illustration
           of
           this
           point
           ,
           consider
           we
           the
           Nature
           of
           that
           excellent
           Creature
           ,
           one
           of
           r
           
             the
             first
             of
             Gods
             workes
          
           ,
           that
           this
           
             Ioy
             of
             Gods
             Children
          
           is
           compared
           to
           in
           my
           Text.
           Concerning
           which
           ,
           I
           will
           make
           bold
           to
           insert
           here
           a
           very
           comfortable
           Meditation
           of
           
             a
             Namelesse
             Author
          
           ,
           and
           that
           somewhat
           more
           largely
           ,
           because
           the
           Booke
           is
           not
           commonly
           to
           
           be
           had
           .
           s
           
             We
             see
             and
             proue
          
           ,
           saith
           this
           Author
           ,
           
             by
             daily
             experience
             ,
             how
             powerfull
             and
             dreadfull
             a
             thing
             the
             darknesse
             of
             the
             Night
             is
             .
             For
             when
             it
             falleth
             ,
          
           t
           
             it
             couereth
             and
             muffleth
             vp
             the
             face
             of
             the
             whole
             world
          
           ;
           u
           
             it
             obscureth
             and
             hideth
             the
             hue
             and
             the
             fashion
             of
             all
             creatures
             ;
             it
             bindeth
             vp
             all
             hands
             ,
             and
             breaketh
             off
             all
             imployments
          
           ;
           (
           x
           
             The
             Night
             commeth
          
           ,
           saith
           our
           Sauiour
           ,
           
             wherein
             no
             man
             can
             worke
             ;
             )
          
           y
           
             it
             arresteth
             and
             keepeth
             captiue
             all
             liuing
             wights
             ,
             men
             and
             beasts
             ,
             that
             they
             must
             be
             still
             and
             rest
             there
             ,
             where
             it
             arresteth
             them
             ;
             yea
          
           z
           
             it
             maketh
             them
             fearefull
             and
             faint-hearted
             ,
             full
             of
             fancies
             ,
             and
             much
             subiect
             to
             frights
             .
             It
             is
             of
             all
             others
             such
             a
             powerfull
             and
             vnconquerable
             Tyrant
             ,
             as
             no
             man
             is
             able
             to
             withstand
             .
             And
             yet
             neuerthelesse
             ,
          
           a
           
             it
             is
             not
             of
             that
             might
             that
             it
             is
             able
             to
             ouerwhelme
             ,
             or
             to
             quench
             the
             least
             light
             in
             the
             world
             .
             For
             we
             see
             that
          
           b
           
             the
             darker
             the
             Night
             is
             ,
             the
             clearer
             the
             Stars
             shine
             :
             Yea
             the
             least
          
           c
           
             candles
             light
             that
             is
             lighted
             ,
             withstandeth
             the
             whole
             night
             ,
             and
             not
             only
             suffereth
             not
             the
             darknesse
             to
             couer
             ,
             or
             to
             smother
             ano
             oppresse
             it
             ,
             but
             it
             giueth
             light
             also
             euen
             in
             the
             middest
             of
             the
             darknesse
             ,
             and
             beateth
             it
             backe
             for
             some
             space
             and
             distance
             on
             euery
             side
             of
             it
             :
             So
             that
             which
             way
             soeuer
             it
             is
             borne
             ,
             or
             wheresoeuer
             it
             commeth
             ,
             there
             must
             darknesse
             depart
             and
             giue
             place
             
             vnto
             the
             light
             ;
             all
             the
             power
             and
             the
             dreadfulnesse
             of
             it
             ,
             cannot
             helpe
             or
             preuaile
             ought
             against
             it
             .
             And
             though
             the
             Light
             be
             so
             weake
             ,
             that
             it
             cannot
             cast
             light
             far
             about
             ,
             or
             driue
             the
             darknesse
             far
             from
             it
             ,
             as
             in
             the
             sparke
             of
             an
             hot
             coale
             ,
             yet
             cannot
             the
             darknesse
             couer
             or
             conceale
             ,
             and
             much
             lesse
             quench
             it
             ;
             but
             it
             giueth
             light
             to
             it selfe
             alone
             at
             least
             ,
             so
             that
             it
             may
             be
             seene
             a
             far
             off
             in
             the
             darke
             ;
             and
             it
             remaineth
             vnconquered
             of
             the
             darke
             ,
             though
             it
             cannot
             helpe
             other
             things
             ,
             nor
             giue
             light
             vnto
             them
             .
             Yea
             (
             that
             that
             is
             yet
             more
             wonderfull
             )
          
           d
           
             a
             rotten
             shining
             peece
             of
             wood
             ,
             which
             hath
             the
             faintest
             light
             that
             can
             be
             found
             ,
             yet
             remaineth
             inuincible
             of
             all
             the
             power
             of
             darknesse
             ;
             and
             the
             more
             it
             is
             compassed
             about
             with
             darknesse
             ,
             the
             clearer
             light
             it
             giueth
             .
             So
             little
             is
             darknesse
             able
             to
             ouercome
             or
             keepe
             downe
             any
             light
             ;
             but
             that
             it
             ruleth
             ,
             and
             vanquisheth
             ,
             and
             expelleth
             the
             darknesse
             ,
             which
             else
             ouerwhelmeth
             ,
             and
             suareth
             ,
             and
             fettereth
             and
             putteth
             all
             things
             in
             feare
             .
             Now
             if
             this
             Naturall
             Light
             ,
             but
          
           e
           
             Gods
             Creature
             ,
             be
             so
             powerfull
             and
             so
             able
             to
             preuaile
             against
             the
             darknesse
             of
             the
             Night
             :
             Why
             should
             not
             that
             spirituall
             Light
             ,
             that
          
           f
           
             Gods
             Spirit
             doth
             kindle
             and
             set
             vp
             in
             the
             hearts
             of
             Gods
             Children
             ?
             Yea
             why
             should
             not
             God
             himselfe
             ,
          
           g
           
             the
             only
             true
             and
             eternall
             Light
             ,
          
           h
           
             the
             Creator
             of
             that
             Light
             ,
             and
             the
          
           i
           
             Well-spring
             of
             Life
             and
             Light
          
           ,
           k
           
             dwelling
             himselfe
             by
             his
             Spirit
             in
             the
             hearts
             of
             the
             Faithfull
             ,
          
           l
           
             be
             able
             to
             afford
             them
             light
             in
             darknesse
             ,
             and
             to
             minister
             sound
             ioy
             and
             sweet
             comfort
             vnto
             them
             ,
             in
             the
             very
             midst
             of
             their
             heauiest
             and
             most
             hideous
             afflictions
             ?
          
           Hee
           can
           doubtlesse
           doe
           it
           at
           all
           times
           ;
           yea
           and
           many
           
           times
           also
           he
           doth
           it
           .
           For
           ,
           m
           
             Blessed
             be
             God
          
           ,
           saith
           the
           Apostle
           ,
           
             the
             Father
             of
             our
             Lord
             Iesus
             Christ
             ,
             the
             Father
             of
             Mercies
             ,
             and
             the
             God
             of
             all
             Consolation
             ,
             that
             comforteth
             vs
             in
             all
             our
             Troubles
             :
          
           Yea
           ,
           that
           not
           only
           comforteth
           vs
           ,
           but
           comforteth
           vs
           in
           that
           manner
           and
           measure
           ,
           that
           n
           
             As
             our
             Tribulations
             abound
             for
             Christ
             ,
             so
             our
             Consolations
             also
             abound
             in
             Christ.
          
           And
           certainly
           as
           Well-water
           is
           wont
           
             in
             Winter-time
          
           to
           be
           warmest
           ;
           so
           many
           times
           Gods
           Children
           in
           the
           middest
           of
           their
           greatest
           afflictions
           ;
           some
           *
           in
           the
           dungeon
           ,
           some
           at
           the
           stake
           ,
           some
           euen
           o
           in
           the
           fire
           flaming
           on
           euery
           side
           of
           them
           ,
           haue
           found
           greater
           comfort
           than
           euer
           they
           did
           when
           they
           were
           free
           from
           those
           afflictions
           ;
           haue
           had
           such
           strange
           ioyes
           euen
           there
           and
           then
           imparted
           vnto
           them
           ,
           as
           they
           were
           scarce
           euer
           before
           acquainted
           with
           .
           To
           perswade
           the
           godly
           Martyrs
           to
           courage
           ,
           constancie
           and
           cheerefulnesse
           in
           their
           sufferings
           for
           Christs
           cause
           ,
           the
           Auncients
           vsed
           a
           
             two-fold
             Consideration
          
           .
           One
           was
           ,
           that
           they
           could
           expect
           to
           suffer
           no
           harder
           nor
           harsher
           things
           ,
           at
           the
           hands
           of
           cruell
           Tyrants
           ,
           p
           than
           diuers
           had
           done
           ,
           and
           had
           been
           willing
           to
           yeeld
           themselues
           vnto
           ,
           vpon
           aduice
           of
           the
           Physitian
           ,
           at
           the
           hands
           
           of
           the
           Chirurgion
           .
           Another
           was
           ,
           that
           no
           crueltie
           could
           be
           exercised
           vpon
           them
           ,
           but
           that
           some
           q
           others
           ,
           either
           out
           of
           an
           ardent
           loue
           &
           affection
           to
           their
           Countrey
           ,
           and
           a
           zeale
           of
           the
           good
           and
           welfare
           of
           it
           ,
           or
           out
           of
           a
           desire
           to
           maintaine
           their
           credit
           &
           reputation
           ,
           or
           out
           of
           an
           affectation
           of
           future
           fame
           and
           renowne
           ,
           or
           r
           out
           of
           a
           resolued
           obstination
           and
           obfirmation
           of
           minde
           ,
           had
           not
           quietly
           only
           ,
           and
           patiently
           ,
           but
           euen
           cheerefully
           endured
           the
           like
           .
           Yea
           the
           Heathen
           man
           obserueth
           ,
           that
           not
           only
           s
           those
           Philosophers
           that
           made
           
             Vertue
             the
             chiefe
             good
          
           ,
           but
           t
           those
           also
           that
           pleaded
           wholly
           for
           pleasure
           ,
           and
           placed
           all
           Humane
           ,
           yea
           and
           Diuine
           Happinesse
           in
           a
           manner
           ,
           wholly
           in
           it
           ,
           yet
           held
           that
           a
           man
           might
           bee
           cheerefull
           amids
           the
           most
           exquisite
           torments
           that
           might
           be
           ,
           u
           the
           one
           in
           the
           consideration
           of
           
           his
           honestie
           and
           fidelitie
           that
           hee
           suffered
           for
           :
           x
           the
           other
           in
           consideration
           of
           those
           pleasures
           and
           delights
           (
           a
           very
           slight
           and
           sory
           comfort
           indeed
           )
           that
           formerly
           he
           had
           enioyed
           ,
           and
           now
           cheered
           vp
           himselfe
           with
           the
           remembrance
           of
           .
           And
           a
           the
           Master
           of
           that
           brutish
           Sect
           ,
           when
           he
           lay
           on
           his
           death-bed
           ,
           amids
           grieuous
           torments
           from
           the
           Strangury
           ,
           that
           then
           held
           him
           ,
           and
           inward
           Vlcers
           ,
           professed
           (
           if
           a
           man
           might
           haue
           beleeued
           him
           )
           that
           he
           then
           liued
           the
           happiest
           life
           that
           euer
           he
           did
           .
           Now
           to
           reason
           ,
           as
           the
           Heathen
           man
           himselfe
           hence
           doth
           :
           b
           If
           ,
           saith
           he
           ,
           such
           things
           be
           found
           among
           those
           with
           whom
           pleasure
           reigneth
           ,
           why
           should
           they
           seeme
           incredible
           with
           those
           that
           follow
           Vertue
           ?
           c
           If
           an
           
             obstinate
             stiffenesse
          
           of
           minde
           ,
           that
           lasteth
           vsually
           but
           for
           a
           spurt
           ,
           could
           preuaile
           so
           much
           with
           some
           ;
           why
           should
           not
           Vertue
           ,
           well
           grounded
           ,
           that
           is
           wont
           to
           bee
           constant
           in
           her
           courses
           ,
           enable
           others
           much
           more
           to
           as
           much
           ?
           So
           ,
           we
           may
           well
           say
           ;
           d
           If
           a
           vaine
           shadow
           ,
           a
           liuelesse
           image
           of
           vertue
           could
           preuaile
           thus
           farre
           with
           some
           :
           why
           may
           not
           true
           Faith
           and
           Christian
           Fortitude
           effect
           as
           much
           or
           much
           more
           with
           others
           ?
           e
           If
           the
           contemplation
           of
           former
           pleasures
           ,
           present
           applause
           ,
           
           or
           future
           fame
           ,
           a
           vaine
           blast
           only
           of
           mans
           breath
           ,
           be
           able
           to
           cary
           men
           cheerefully
           through
           such
           vnsufferable
           sufferings
           :
           how
           much
           more
           may
           f
           the
           present
           assurance
           of
           Gods
           fauour
           ,
           together
           with
           the
           hopefull
           expectation
           of
           an
           eternall
           reward
           ,
           be
           able
           to
           maintaine
           a
           constancie
           of
           cheerefull
           constitution
           in
           a
           Christian
           mans
           soule
           ,
           amids
           the
           heauiest
           afflictions
           that
           can
           here
           be
           endured
           ?
           If
           the
           vncertaine
           hope
           of
           recouery
           of
           vnconstant
           health
           ,
           and
           prolonging
           of
           a
           miserable
           life
           a
           while
           ,
           and
           g
           not
           the
           shunning
           or
           
             shifting
             off
          
           ,
           but
           the
           delaying
           only
           
             of
             death
          
           ,
           be
           a
           meanes
           to
           cheere
           vp
           the
           patient
           vnder
           the
           saw
           ,
           or
           launcer
           ,
           or
           searing
           iron
           of
           the
           Chirurgion
           ,
           though
           the
           paine
           he
           vndergoe
           seeme
           vnsupportable
           :
           how
           much
           more
           may
           the
           assurance
           of
           immortalitie
           (
           h
           the
           onely
           
             true
             and
             sure
             health
          
           )
           and
           life
           euerlasting
           shortly
           after
           to
           ensue
           ,
           cheere
           vp
           the
           faithfull
           mans
           heart
           amids
           as
           great
           or
           greater
           matters
           ,
           if
           he
           be
           called
           thereunto
           ?
           If
           the
           
             Spirit
             of
             man
          
           possest
           with
           some
           obstinate
           humour
           ,
           can
           steele
           a
           mans
           heart
           (
           as
           i
           it
           is
           reported
           to
           haue
           done
           )
           to
           such
           a
           contempt
           of
           torments
           ,
           that
           no
           torture
           hath
           beene
           able
           to
           interrupt
           his
           laughter
           ,
           or
           to
           breake
           off
           his
           derision
           of
           those
           that
           haue
           tired
           themselues
           more
           than
           him
           ,
           with
           torturing
           of
           him
           :
           what
           shall
           not
           
             the
             Spirit
             of
             God
          
           and
           Christ
           himselfe
           ,
           by
           his
           Spirit
           ,
           
           be
           able
           to
           strengthen
           and
           enable
           those
           vnto
           ,
           k
           whose
           hearts
           his
           Spirit
           ,
           and
           he
           by
           his
           Spirit
           possesseth
           ?
           l
           We
           therefore
           euen
           glory
           ,
           not
           reioyce
           barely
           ,
           
             in
             afflictions
          
           ,
           saith
           the
           Apostle
           ,
           m
           
             because
             the
             loue
             of
             God
             is
             shed
             forth
             into
             our
             hearts
             ,
             by
             the
             Spirit
             that
             is
             giuen
             vs.
          
           And
           ,
           n
           
             I
             am
             able
          
           ,
           saith
           the
           same
           Apostle
           ,
           
             to
             doe
          
           (
           yea
           and
           
             to
             endure
          
           also
           )
           
             any
             thing
          
           ,
           (
           yet
           not
           by
           mine
           owne
           strength
           ,
           but
           )
           
             through
             Christ
             enabling
             me
          
           .
           o
           
             Being
             strengthened
             with
             all
             might
             by
             his
             glorious
             power
             vnto
             all
             patience
             and
             long-suffering
             euen
             with
             ioyfulnesse
             .
          
        
         
           4.
           
           There
           is
           no
           time
           ,
           
           no
           state
           whatsoeuer
           ,
           wherein
           the
           godly
           man
           hath
           not
           great
           cause
           of
           ioy
           .
           It
           were
           vnreasonable
           to
           require
           such
           incessant
           ioy
           of
           such
           euermore
           and
           
             at
             all
             times
          
           ,
           had
           not
           such
           at
           all
           times
           good
           reason
           to
           reioyce
           .
           p
           
             Reioyce
             euermore
          
           ,
           saith
           the
           Apostle
           :
           and
           ,
           q
           
             In
             all
             things
             giue
             thanks
          
           .
           And
           surely
           ,
           if
           we
           ought
           ,
           as
           the
           same
           Apostle
           else-where
           saith
           ,
           r
           
             At
             all
             times
             and
             in
             all
             things
             to
             be
             thankfull
          
           ;
           then
           questionlesse
           we
           ought
           
             at
             all
             times
             and
             in
             al
             things
             to
             be
             ioyful
             ,
          
           as
           wel
           in
           aduersitie
           ,
           as
           in
           prosperitie
           ,
           as
           well
           in
           afflictions
           ,
           as
           in
           freedome
           from
           them
           ,
           as
           well
           when
           things
           fall
           our
           crosse
           ,
           as
           when
           it
           fareth
           with
           vs
           as
           we
           would
           .
           The
           godly
           man
           then
           hath
           at
           al
           times
           good
           &
           iust
           cause
           of
           ioy
           :
           it
           is
           apparēt
           .
           For
           ,
           s
           
             Gods
             iniunctions
             are
             not
             vnreasonable
          
           .
           But
           I
           goe
           a
           step
           further
           ,
           and
           dare
           be
           bold
           to
           auerre
           it
           ,
           that
           euery
           righteous
           man
           ,
           euery
           one
           that
           is
           truly
           religious
           ,
           hath
           at
           all
           times
           ,
           if
           he
           could
           himselfe
           see
           it
           and
           apprehend
           it
           ,
           much
           more
           matter
           of
           ioy
           ,
           than
           he
           hath
           of
           griefe
           ,
           or
           can
           haue
           .
           For
           what
           doth
           or
           
           can
           minister
           more
           matter
           of
           griefe
           ,
           than
           Gods
           fauour
           and
           loue
           in
           Christ
           may
           afford
           matter
           of
           ioy
           ?
           And
           those
           therefore
           that
           are
           euer
           in
           the
           fauour
           of
           God
           ,
           (
           what
           should
           I
           need
           to
           adde
           ;
           and
           that
           liue
           in
           hope
           of
           eternall
           glory
           with
           God
           ?
           )
           can
           at
           no
           time
           haue
           so
           great
           cause
           of
           griefe
           ,
           but
           that
           they
           haue
           euen
           at
           the
           selfe-same
           time
           much
           more
           cause
           of
           ioy
           .
           But
           euery
           godly
           man
           is
           euer
           in
           fauour
           with
           God
           :
           t
           Euery
           godly
           man
           therefore
           hath
           euer
           and
           at
           all
           times
           ,
           if
           he
           were
           so
           wise
           as
           to
           apprehend
           it
           ,
           more
           ample
           matter
           of
           ioy
           by
           much
           than
           of
           griefe
           .
        
         
           Yea
           ,
           
           but
           it
           is
           the
           Iust
           or
           the
           Righteous
           man
           ,
           will
           peraduenture
           some
           say
           ,
           that
           must
           ,
           that
           may
           thus
           reioyce
           :
           And
           where
           are
           any
           such
           ?
           u
           
             Who
             can
             say
          
           ,
           saith
           
             Salomon
             ,
             I
             haue
             so
             purified
             mine
             heart
             ,
             that
             I
             am
             wholly
             free
             from
             sinne
             ?
          
           No
           :
           x
           
             There
             is
             no
             man
             Iust
             or
             righteous
             on
             earth
             ,
             that
             doth
             euer
             well
             ,
             and
          
           y
           
             neuer
             euill
          
           .
           A
           vaine
           thing
           may
           it
           seeme
           then
           to
           exhort
           men
           to
           reioyce
           ,
           when
           the
           condition
           annexed
           is
           such
           as
           excludeth
           all
           from
           reioycing
           .
           To
           what
           end
           is
           it
           to
           incite
           the
           Iust
           to
           reioyce
           ,
           when
           there
           are
           none
           such
           that
           may
           reioyce
           ?
        
         
           The
           answer
           is
           readie
           at
           hand
           ,
           in
           the
           latter
           part
           of
           the
           Verse
           .
           By
           Iust
           are
           meant
           all
           such
           as
           are
           
             Vpright
             in
             heart
          
           .
        
         
           Which
           clause
           is
           added
           ;
        
         
           Partly
           to
           exclude
           the
           Hypocrite
           ,
        
         
           And
           partly
           to
           temper
           and
           qualifie
           the
           rigour
           of
           the
           tearme
           before
           vsed
           ,
           
           if
           it
           were
           strictly
           and
           exactly
           taken
           .
        
         
         
           So
           that
           it
           is
           a
           note
           as
           well
           of
           Extent
           ,
           as
           of
           Restraint
           :
           
        
         
           1.
           
           
           Of
           Restraint
           to
           exclude
           from
           this
           ioy
           ,
           and
           all
           right
           thereunto
           and
           interest
           therein
           ,
           all
           dissemblers
           ,
           all
           counterfeit
           Christians
           ,
           all
           hollow-hearted
           Hypocrites
           ;
           that
           
             repent
             in
             the
             face
             ,
             but
             not
             in
             the
             heart
          
           ;
           a
           
             that
             make
             a
             soure
             face
             ,
             that
             they
             may
             seeme
             to
             fast
             ,
          
           saith
           our
           Sauiour
           ;
           that
           b
           
             iustifie
             themselues
             in
             the
             sight
             of
             men
             ,
             
             but
             God
             seeth
             their
             hearts
          
           what
           they
           are
           ,
           
           and
           seeth
           them
           to
           be
           farre
           other
           than
           either
           they
           should
           be
           ,
           
           or
           they
           pretend
           themselues
           to
           be
           .
           
        
         
           2
           Of
           extent
           ,
           
           to
           extend
           and
           enlarge
           this
           ioy
           ,
           the
           ground
           of
           it
           and
           the
           right
           to
           it
           ,
           to
           all
           that
           are
           single
           and
           sincere-hearted
           :
           and
           so
           to
           giue
           and
           afford
           a
           share
           and
           a
           portion
           in
           it
           as
           well
           to
           those
           that
           are
           sincerely
           righteous
           on
           earth
           ,
           as
           to
           those
           that
           are
           perfectly
           righteous
           in
           heauen
           .
        
         
           It
           is
           as
           
             a
             key
          
           to
           let
           in
           the
           one
           ;
        
         
           It
           is
           as
           
             a
             bolt
          
           to
           spar
           and
           barre
           out
           the
           other
           .
        
         
           To
           cleare
           this
           further
           by
           a
           distinction
           or
           two
           of
           Bernards
           and
           Ambrose
           .
        
         
           There
           are
           six
           either
           sorts
           or
           degrees
           of
           Iustice
           or
           Righteousnesse
           .
        
         
           1.
           
           Ficta
           ,
           sed
           non
           recta
           :
           fained
           or
           counterfeit
           Righteousnesse
           ,
           but
           not
           sincere
           or
           sound
           .
           
             Such
             as
          
           c
           the
           Pharisies
           was
           .
           d
           A
           righteousnesse
           in
           outward
           shew
           and
           semblance
           ,
           but
           not
           in
           inward
           truth
           and
           substance
           .
           Like
           e
           
             counterfeit
             coine
             ,
             that
             hath
          
           the
           Kings
           stamp
           
             indeed
             ,
             but
             is
          
           base
           and
           bad
           metall
           ,
           
             and
             is
             therefore
             nought
             worth
          
           .
        
         
           2.
           
           
           
             Recta
             ,
             sed
             non
             pura
             ,
             
             non
             perfecta
             :
             A
             Righteousnesse
             ,
             
             sound
             and
             sincere
             ,
             but
             not
             perfectly
             pure
             .
          
           When
           ,
           though
           sinne
           doe
           f
           remaine
           still
           with
           men
           ,
           yet
           it
           doth
           g
           
             not
             reigne
          
           in
           them
           .
           There
           is
           a
           mixture
           in
           them
           ,
           as
           of
           Light
           and
           
             Darknesse
             ,
             dimnesse
          
           at
           least
           ,
           in
           
             a
             painted
             glasse
          
           ,
           died
           with
           some
           obscure
           and
           dimme
           colour
           :
           it
           is
           transparent
           and
           giueth
           good
           ,
           but
           not
           cleare
           and
           pure
           light
           .
           And
           h
           such
           is
           the
           righteousnesse
           of
           all
           faithfull
           persons
           while
           they
           liue
           here
           .
        
         
           3.
           
           
           
             Pura
             ,
             sed
             non
             firma
             :
             A
             righteousnesse
             pure
             and
             perfect
             ,
          
           but
           
             not
             firme
             &
             permanent
          
           .
           Such
           was
           the
           
             Righteousnesse
             of
             our
             first
             Parents
          
           before
           their
           fall
           .
           i
           
             Pure
             and
             perfect
          
           it
           was
           :
           for
           k
           such
           did
           God
           create
           them
           :
           
           they
           had
           
             no
             sense
          
           at
           first
           of
           any
           euill
           motion
           at
           all
           in
           them
           ,
           much
           lesse
           did
           they
           yeeld
           or
           giue
           any
           consent
           to
           any
           such
           .
           But
           l
           
             firme
             and
             permanent
          
           it
           was
           :
           (
           it
           might
           haue
           beene
           ,
           if
           they
           would
           :
           )
           for
           m
           they
           changed
           wilfully
           that
           estate
           that
           God
           created
           them
           in
           ,
           and
           so
           fell
           away
           from
           that
           their
           
             originall
             Righteousnesse
          
           .
        
         
           4.
           
           
           
             Firma
             ,
             sed
             finita
             :
             A
             righteousnesse
             not
             pure
             only
             ,
          
           
           but
           firme
           too
           ,
           yet
           finite
           :
           Such
           is
           n
           
             the
             righteousnesse
             of
             the
             elect
             Angels
             ,
          
           and
           of
           o
           the
           blessed
           
             Saints
             glorified
          
           in
           part
           now
           in
           heauen
           :
           and
           shall
           be
           of
           p
           all
           the
           Elect
           as
           well
           
             Men
             as
             Angels
          
           after
           the
           last
           day
           .
        
         
           5.
           
           
           
             Infinita
             :
             An
             infinite
             righteousnesse
          
           .
           Such
           is
           
             the
             righteousnesse
          
           q
           
             of
             God
             alone
          
           ;
           
           of
           him
           that
           
           is
           not
           righteous
           onely
           ,
           but
           euen
           Righteousnesse
           it selfe
           :
           and
           the
           Righteousnesse
           of
           all
           Creatures
           both
           men
           and
           Angels
           put
           together
           ,
           is
           as
           r
           none
           in
           regard
           of
           his
           ,
           being
           the
           same
           with
           himselfe
           .
        
         
           The
           first
           of
           them
           is
           ,
           in
           this
           tearme
           ,
           excluded
           from
           sound
           ioy
           ;
           the
           second
           is
           admitted
           to
           it
           ,
           as
           well
           as
           the
           third
           or
           the
           fourth
           ,
           yea
           therefore
           rather
           than
           the
           third
           by
           much
           ,
           because
           it
           is
           sure
           in
           time
           to
           attaine
           to
           the
           fourth
           :
           and
           it
           may
           well
           therefore
           constitute
           a
           distinct
           sort
           or
           degree
           to
           make
           vp
           the
           number
           propounded
           at
           first
           ,
           
           to
           wit
           ,
           
           
             imperfecta
             ,
             sed
             firma
          
           ,
           or
           
             firma
             ,
             sed
             non
             pura
             ,
             non
             perfecta
             :
          
           *
           
             An
             imperfect
             Righteousnesse
          
           ,
           but
           yet
           firme
           ;
           or
           
             a
             firme
             and
             permanent
             Righteousnesse
          
           ,
           though
           not
           yet
           
             pure
             and
             perfect
          
           :
           Since
           that
           the
           
             Grace
             of
             God
          
           begun
           here
           in
           the
           Hearts
           of
           his
           holy
           ones
           ,
           though
           neuer
           so
           infirme
           and
           weake
           in
           it selfe
           ,
           yet
           being
           s
           supported
           and
           vpheld
           by
           the
           power
           of
           his
           Spirit
           ,
           is
           sure
           neuer
           wholly
           or
           fully
           to
           faile
           :
           but
           as
           the
           light
           that
           the
           Moone
           receiueth
           from
           the
           Sunne
           ,
           though
           to
           our
           seeming
           but
           very
           little
           at
           first
           shortly
           after
           the
           change
           ,
           as
           we
           tearme
           it
           ,
           yet
           it
           increaseth
           more
           and
           more
           daily
           ,
           till
           it
           come
           to
           the
           full
           ;
           so
           shall
           t
           
             the
             light
             of
             Grace
          
           in
           Gods
           Children
           ,
           though
           u
           but
           little
           ,
           scarce
           sensible
           at
           the
           first
           either
           to
           others
           or
           themselues
           ,
           yet
           it
           shall
           grow
           on
           till
           it
           come
           to
           it
           full
           growth
           ;
           which
           when
           it
           hath
           once
           attained
           ,
           (
           that
           which
           will
           not
           be
           in
           this
           life
           )
           it
           will
           neuer
           (
           herein
           contrary
           to
           the
           manner
           of
           the
           Moone
           )
           impaire
           or
           abate
           againe
           .
        
         
         
           So
           that
           the
           Point
           that
           hence
           ariseth
           is
           this
           ,
           
           that
        
         
           Ioy
           belongeth
           to
           the
           Vpright
           ,
           
        
         
           And
           to
           the
           Vpright
           only
           .
        
         
           First
           to
           the
           Vpright
           ;
           
           that
           is
           ,
           as
           well
           to
           those
           that
           be
           sincere-hearted
           ,
           as
           to
           those
           that
           be
           perfectly
           and
           exactly
           righteous
           :
           yea
           to
           
             all
             vpright
          
           ,
           bee
           they
           strong
           or
           weake
           ones
           ,
           bee
           they
           well
           growne
           ,
           
           or
           but
           new
           borne
           
             babes
             in
             Christ
             Iesus
          
           .
           
        
         
           For
           whereas
           there
           are
           two
           ranckes
           of
           Men
           truly
           Righteous
           :
           
        
         
           The
           former
           of
           such
           righteous
           ones
           as
           neuer
           fell
           ,
           
           neuer
           sinned
           :
           
           the
           estate
           of
           a
           
             the
             elect
             Angels
          
           ,
           that
           *
           
             need
             no
             repentance
          
           ,
           that
           like
           the
           
             Prodigals
             elder
             Brother
          
           ,
           b
           neuer
           left
           their
           
             Fathers
             house
          
           ,
           c
           nor
           euer
           offended
           him
           in
           ought
           .
        
         
           The
           latter
           of
           such
           righteous
           ones
           d
           as
           haue
           fallen
           indeed
           ,
           but
           
             are
             risen
          
           againe
           ,
           through
           Gods
           mercie
           in
           Christ
           their
           Sauiour
           ,
           e
           restoring
           them
           in
           part
           ,
           and
           raising
           them
           vp
           againe
           by
           “
           repentance
           :
           the
           state
           of
           all
           the
           faithfull
           in
           part
           f
           renewed
           ,
           and
           regenerate
           ,
           and
           restored
           againe
           to
           their
           
             Originall
             Righteousnesse
          
           :
        
         
           Or
           to
           come
           nearer
           to
           the
           Point
           ;
        
         
           The
           former
           of
           those
           that
           are
           g
           righteous
           in
           regard
           of
           
             a
             perfect
             habite
          
           ,
           or
           
             an
             absolute
             perfection
             of
             righteousnesse
          
           :
           And
           h
           so
           our
           Sauiour
           Christ
           only
           here
           on
           earth
           was
           ;
           and
           i
           the
           Saints
           saued
           
           now
           in
           heauen
           are
           .
           
        
         
           The
           latter
           of
           those
           that
           are
           k
           righteous
           in
           regard
           
           
           
             of
             the
             desire
             ,
             studie
             ,
             endeuour
             ,
             and
             imperfect
             practise
             ,
          
           rather
           than
           
             perfection
             of
             righteousnesse
          
           :
           Such
           as
           sincerely
           
             desire
             to
             feare
          
           ,
           and
           to
           serue
           God
           ;
           and
           endeuour
           constantly
           
             to
             doe
             his
             will
          
           :
           as
           haue
           
             respect
             to
             Gods
             Commandements
          
           :
           and
           
             thinke
             vpon
             them
             to
             obserue
             them
             :
          
           though
           they
           cannot
           keepe
           or
           fulfill
           them
           so
           as
           they
           should
           :
           
             that
             follow
             after
             righteousnesse
          
           ,
           as
           a
           worke-man
           doth
           his
           trade
           ,
           that
           he
           hath
           bound
           himselfe
           an
           apprentice
           to
           ,
           though
           he
           be
           not
           yet
           his
           crafts-master
           :
           And
           so
           l
           Iob
           is
           said
           to
           be
           Iust
           ,
           though
           he
           had
           his
           infirmities
           and
           failings
           ,
           by
           his
           owne
           confession
           ,
           m
           not
           a
           few
           .
           So
           n
           Zacharie
           and
           Elizabeth
           are
           said
           to
           haue
           beene
           
             righteous
             in
             Gods
             sight
          
           ;
           that
           is
           ,
           truly
           and
           sincerely
           ,
           though
           not
           perfectly
           ,
           righteous
           :
           for
           they
           were
           o
           not
           also
           without
           their
           wants
           .
           And
           euen
           these
           latter
           also
           haue
           right
           to
           ,
           and
           may
           haue
           part
           in
           the
           ioy
           here
           propounded
           as
           well
           as
           the
           former
           ,
           though
           the
           former
           enioy
           it
           farre
           more
           fully
           than
           they
           doe
           .
           For
           ,
           p
           
             God
             will
             be
             mercifull
          
           ,
           yea
           he
           hath
           alreadie
           beene
           ,
           and
           is
           mercifull
           ,
           
             to
             those
             that
             set
             their
             hearts
             aright
             ,
             &
          
           q
           
             that
             desire
             to
             feare
             his
             name
             .
          
           And
           ,
           r
           
             I
             will
             be
             with
             him
          
           ,
           saith
           God
           of
           
             Salomon
             ,
             if
             he
             endeuour
             to
             doe
             my
             will.
          
           And
           ,
           s
           Then
           ,
           saith
           
             Dauid
             ,
             shall
             I
             not
             be
             confounded
             ,
             when
             I
             haue
             respect
             to
             all
             thy
             Precepts
             :
          
           &
           t
           
             When
             I
             am
             vpright
             with
             my
             God.
          
           And
           ,
           u
           
             The
             louing
             kindnesse
             of
             the
             Lord
             is
             from
             euer
             and
             for
             euer
             ,
             vpon
             those
             that
             thinke
             vpon
             his
             Commandements
             to
             do
             them
             .
          
           And
           ,
           x
           
             He
             that
             followeth
             after
             Righteousnesse
             shall
             finde
             Honour
             and
             Life
          
           ;
           true
           honour
           and
           eternal
           Life
           .
           For
           y
           
             vnto
             those
             that
             by
             
             patient
             perseuerance
             in
             well-doing
             seeke
             honour
             ,
             and
             glory
             ,
             and
             immortalitie
             ,
             will
             God
             render
             Life
             eternall
             .
          
        
         
           And
           therefore
           to
           such
           also
           ,
           euen
           in
           expresse
           tearmes
           is
           ioy
           promised
           ;
           and
           such
           also
           in
           expresse
           tearmes
           are
           enioyned
           to
           reioyce
           .
           a
           
             The
             righteous
             shall
             be
             glad
             in
             the
             Lord
             ,
             and
             trust
             in
             him
          
           ;
           and
           all
           (
           without
           exception
           )
           
             that
             are
             vpright
             in
             heart
             ,
             shall
             reioyce
             .
          
           And
           as
           here
           ,
           
             Light
             is
             sowen
             for
             the
             righteous
          
           ;
           so
           else-where
           ,
           b
           
             Light
             in
             darknesse
             ariseth
             to
             the
             vpright
             .
          
           And
           againe
           ,
           hauing
           in
           the
           beginning
           of
           the
           Psalme
           pronounced
           them
           blessed
           ,
           not
           
             that
             neuer
             sinned
          
           ,
           but
           c
           
             that
             haue
             sincerely
             repented
             them
             of
             their
             sinnes
             ;
             in
             whose
             soule
             there
             is
             no
             guile
             :
          
           he
           concludeth
           with
           an
           incitement
           ,
           yea
           an
           iniunction
           laid
           vpon
           all
           such
           to
           reioyce
           :
           d
           
             Be
             glad
             ,
             yee
             righteous
             ,
             and
             reioyce
             in
             the
             Lord
             ;
             and
             be
             merry
             ,
             yea
             shout
             for
             ioy
             ,
             all
             yee
             that
             are
             vpright
             in
             heart
             .
          
           
           And
           if
           there
           be
           *
           
             great
             ioy
             in
             heauen
             for
             such
          
           ;
           
           sure
           there
           may
           well
           be
           
             much
             ioy
          
           also
           here
           on
           earth
           vnto
           such
           .
        
         
           And
           this
           may
           be
           further
           confirmed
           vnto
           vs
           ,
           if
           we
           shall
           consider
           :
        
         
           1.
           
           That
           it
           is
           not
           so
           much
           the
           quantitie
           ,
           as
           the
           qualitie
           and
           sinceritie
           of
           his
           grace
           in
           vs
           that
           God
           principally
           regardeth
           .
           e
           
             A
             little
             pale
             and
             course
             Gold
             is
             of
             much
             more
             worth
             than
             much
             bright
             Copper
             ,
          
           than
           much
           
             fine
             Brasse
          
           .
           And
           f
           a
           good
           peece
           of
           Gold
           is
           
             true
             Gold
          
           ,
           though
           it
           be
           bemired
           and
           besmeared
           with
           durt
           ;
           an
           
             ingot
             of
             Gold
          
           ,
           is
           
             good
             Gold
          
           ,
           though
           it
           haue
           much
           drosse
           still
           mixt
           with
           it
           .
           “
           Nor
           will
           a
           man
           that
           is
           in
           his
           wits
           cast
           away
           
           his
           money
           ,
           be
           it
           Gold
           or
           Siluer
           ,
           for
           the
           foulnesse
           of
           it
           ,
           or
           the
           Gold-smith
           his
           wedge
           for
           the
           drosse
           that
           is
           mixt
           with
           it
           :
           but
           where
           he
           meeteth
           with
           neuer
           so
           little
           good
           gold
           ,
           and
           it
           be
           but
           a
           grain
           or
           two
           ,
           mixt
           with
           neuer
           so
           much
           drosse
           ,
           he
           will
           not
           leaue
           the
           gold
           for
           the
           drosse
           ,
           but
           keep
           the
           drosse
           with
           the
           gold
           ,
           till
           he
           haue
           fined
           it
           ,
           and
           so
           seuered
           and
           freed
           the
           one
           from
           the
           other
           .
           In
           like
           manner
           here
           :
           
             Gods
             grace
          
           in
           the
           hearts
           of
           his
           Children
           ,
           though
           it
           be
           mixt
           still
           with
           many
           infirmities
           ,
           yea
           and
           corruptions
           ,
           yet
           is
           it
           
             true
             Grace
          
           ,
           and
           much
           better
           than
           all
           those
           seeming
           g
           shadowes
           ,
           and
           though
           glorious
           ,
           yet
           but
           counterfeit
           shewes
           of
           it
           ,
           that
           are
           found
           either
           in
           Heathen
           mens
           liues
           ,
           or
           in
           the
           courses
           of
           Hypocrites
           .
           Nor
           will
           God
           therefore
           ,
           in
           regard
           of
           those
           infirmities
           and
           corruptions
           mixt
           with
           it
           ,
           reiect
           it
           ,
           but
           rather
           haue
           a
           care
           of
           them
           in
           whom
           it
           is
           ,
           h
           to
           cure
           and
           to
           correct
           them
           ,
           that
           his
           Grace
           by
           the
           remouall
           and
           amendment
           of
           them
           ,
           may
           grow
           daily
           more
           pure
           ,
           till
           it
           come
           at
           length
           vnto
           i
           
             a
             perfection
             of
             puritie
          
           .
        
         
           2.
           
           
           That
           with
           God
           k
           
             the
             will
             is
             accepted
             for
             the
             worke
             ,
          
           and
           
             the
             desire
             and
             endeuour
             for
             the
             deed
             .
          
           As
           it
           is
           
             in
             euill
          
           ;
           l
           
             the
             very
             studie
             ,
             desire
             and
             endeuour
          
           of
           doing
           euill
           ,
           maketh
           a
           man
           to
           stand
           guiltie
           of
           euill
           doing
           in
           Gods
           sight
           ,
           albeit
           he
           doe
           
           not
           ,
           because
           he
           dare
           not
           or
           cannot
           doe
           what
           hee
           desireth
           .
           m
           
             He
             that
             looketh
             but
             on
             a
             woman
             to
             lust
             after
             her
             ,
          
           saith
           our
           Sauiour
           ,
           
             hath
             alreadie
             committed
             adultery
             with
             her
             .
          
           And
           ,
           n
           
             He
             that
             hateth
             but
             his
             brother
             ,
          
           saith
           Saint
           
             Iohn
             ,
             hath
             alreadie
             murthered
             him
             in
             his
             heart
             .
          
           o
           
             A
             strange
             matter
          
           ,
           saith
           
             Augustine
             ,
             the
             woman
             is
             still
             honest
             ,
             and
             yet
             art
             thou
             an
             adulterer
             ;
             the
             man
             is
             aliue
             still
             ,
             and
             yet
             thou
             art
             a
             murtherer
             .
          
           So
           is
           it
           also
           †
           in
           goodnesse
           :
           the
           studie
           ,
           desire
           and
           endeuour
           ,
           the
           constant
           studie
           ,
           sincere
           desire
           ,
           and
           earnest
           endeuour
           of
           holinesse
           and
           righteousnesse
           ,
           make
           a
           man
           esteemed
           holy
           and
           righteous
           in
           Gods
           sight
           ,
           though
           hee
           cannot
           yet
           attaine
           to
           that
           measure
           of
           it
           that
           he
           would
           .
           God
           regardeth
           more
           what
           he
           desireth
           and
           endeuoureth
           to
           be
           ,
           than
           what
           he
           is
           ;
           hee
           respecteth
           more
           what
           he
           desireth
           and
           endeuoureth
           to
           doe
           ,
           than
           what
           he
           doth
           .
        
         
           3.
           
           
           That
           God
           exacteth
           no
           more
           of
           his
           ,
           than
           he
           hath
           bestowed
           on
           them
           .
           p
           He
           requireth
           not
           
             the
             gaine
             of
             ten
             talents
          
           ,
           where
           he
           hath
           giuen
           out
           but
           fiue
           ,
           or
           
             the
             profit
             of
             fiue
          
           ,
           where
           he
           hath
           conferred
           
           but
           one
           only
           .
           q
           He
           is
           content
           to
           accept
           of
           his
           what
           they
           are
           able
           to
           afford
           ,
           in
           grace
           and
           mercy
           pardoning
           ,
           passing
           by
           and
           remitting
           the
           rest
           .
           r
           
             Cursed
             is
             the
             Deceiuer
          
           ,
           or
           
             the
             Coosener
          
           ,
           saith
           the
           Prophet
           ,
           
             that
             hauing
             a
          
           s
           
             sound
             or
             a
             fat
             Male
             in
             his
             flocke
             ,
             bringeth
             a
             corrupt
             carion
             or
             a
             leane
             starueling
             to
             God
             for
             a
             sacrifice
             .
          
           But
           t
           he
           is
           not
           accursed
           that
           bringeth
           no
           better
           ,
           because
           he
           hath
           no
           better
           to
           bring
           .
           Yea
           obserue
           we
           in
           the
           legall
           sacrifices
           and
           oblations
           ,
           how
           low
           in
           mercie
           God
           descendeth
           .
           It
           is
           true
           that
           if
           men
           should
           serue
           God
           and
           sacrifice
           to
           him
           ,
           according
           to
           his
           state
           and
           his
           greatnesse
           ,
           u
           
             all
             the
             wood
             of
             Lebanon
             would
             not
             serue
             to
             burne
             ,
             nor
             all
             the
             beasts
             that
             be
             in
             it
             suffice
             for
             a
             sacrifice
          
           ;
           yea
           little
           enough
           would
           all
           the
           wood
           in
           the
           world
           be
           ,
           and
           all
           the
           cattle
           therein
           to
           it
           ,
           to
           make
           vp
           but
           one
           sacrifice
           .
           Yet
           see
           how
           low
           God
           is
           content
           to
           stoope
           herein
           ,
           in
           regard
           of
           mans
           beggerlinesse
           ,
           not
           able
           to
           giue
           or
           offer
           ought
           worthy
           of
           God.
           x
           Hee
           is
           content
           to
           accept
           of
           a
           sheepe
           or
           two
           ,
           or
           a
           lambe
           or
           two
           for
           a
           sacrifice
           ;
           or
           if
           a
           man
           be
           not
           able
           to
           bring
           so
           much
           ,
           he
           is
           well
           pleased
           with
           one
           ;
           or
           if
           he
           want
           meanes
           for
           a
           lambe
           ,
           he
           is
           not
           vnwilling
           to
           take
           a
           paire
           of
           Turtle
           Doues
           ,
           or
           two
           little
           Pigeons
           in
           stead
           of
           it
           ;
           yea
           if
           a
           mans
           abilitie
           bee
           not
           able
           to
           reach
           so
           farre
           neither
           ,
           y
           an
           handfull
           or
           two
           of
           flower
           ,
           with
           a
           corne
           of
           salt
           or
           two
           ,
           shall
           suffice
           as
           well
           as
           ought
           else
           ,
           where
           it
           is
           
           brought
           and
           offered
           with
           an
           honest
           heart
           .
           And
           it
           is
           more
           than
           once
           or
           twice
           inculcated
           for
           the
           comfort
           and
           encouragement
           of
           weak
           ones
           ,
           a
           of
           the
           poorer
           sort
           ,
           that
           were
           not
           able
           to
           offer
           as
           the
           rich
           did
           ,
           and
           might
           doubt
           therefore
           of
           the
           like
           acceptance
           :
           b
           
             Looke
             what
             he
             is
             able
             ;
             according
             to
             his
             abilitie
             ;
             euen
             what
             his
             hand
             is
             able
             to
             reach
             vnto
             ;
             and
             it
             shall
             be
             accepted
             .
          
           c
           The
           Poore
           
             Widowes
             two
             mites
          
           were
           as
           acceptable
           to
           God
           ,
           as
           the
           largest
           offerings
           of
           the
           richest
           .
           d
           Hee
           measureth
           the
           gift
           not
           by
           the
           worth
           or
           the
           greatnesse
           of
           it
           ,
           but
           by
           the
           might
           and
           the
           minde
           onely
           of
           the
           giuer
           .
           And
           e
           
             if
             there
             be
             in
             a
             man
             a
             willing
             minde
             ,
          
           saith
           the
           Apostle
           ,
           
             it
             is
             accepted
             not
             according
             to
             what
             hee
             hath
             not
             ,
             but
             according
             to
             what
             hee
             hath
             .
          
           God
           regardeth
           in
           his
           not
           so
           much
           what
           they
           should
           ,
           as
           what
           they
           can
           and
           are
           willing
           to
           doe
           .
           And
           f
           
             what
             thou
             wouldst
             doe
             but
             canst
             not
             doe
             ,
          
           saith
           
             Augustine
             ,
             God
             accounteth
             as
             done
             .
          
        
         
           4.
           
           
           That
           it
           is
           not
           so
           much
           our
           inherent
           righteousnesse
           in
           regard
           of
           the
           worth
           ,
           dignitie
           ,
           and
           excellencie
           of
           it
           ,
           much
           lesse
           in
           regard
           of
           any
           puritie
           and
           perfection
           in
           it
           ,
           but
           g
           as
           it
           is
           
             a
             fruit
             of
             Gods
             loue
             ,
             a
             token
             of
             his
             fauour
             ,
             a
             signe
             and
             marke
             of
             our
             adoption
             and
             iustification
             ,
             and
             a
             pledge
             and
             pawne
             of
             our
             future
             glorification
             ,
          
           that
           is
           the
           ground
           and
           matter
           of
           our
           ioy
           :
           not
           it selfe
           so
           much
           ,
           as
           that
           ,
           that
           it
           giueth
           vs
           assurance
           of
           .
        
         
           1.
           
           
           As
           it
           is
           
             a
             signe
             and
             seale
             of
             our
             Adoption
             .
          
           For
           
             our
             Regeneration
          
           whereby
           this
           righteousnesse
           
           is
           restored
           ,
           wrought
           and
           begun
           in
           vs
           ,
           doth
           ratifie
           and
           seale
           vp
           our
           adoption
           vnto
           vs.
           Since
           that
           h
           none
           are
           the
           
             children
             of
             God
             by
             adoption
          
           ,
           but
           those
           that
           are
           so
           also
           
             by
             regeneration
          
           .
           And
           i
           all
           that
           are
           so
           
             by
             regeneration
          
           ,
           are
           
             by
             adoption
          
           also
           such
           .
           The
           least
           and
           lowest
           degree
           therefore
           of
           sincere
           and
           sound
           k
           sanctification
           being
           an
           effect
           and
           fruit
           of
           regeneration
           ,
           is
           a
           certaine
           signe
           of
           adoption
           ,
           and
           may
           minister
           a
           sure
           argument
           to
           him
           that
           hath
           it
           ,
           that
           he
           is
           the
           adopted
           childe
           of
           God.
           Now
           l
           as
           parents
           loue
           their
           children
           ,
           not
           so
           much
           for
           their
           wit
           or
           comelinesse
           ,
           or
           the
           like
           qualities
           ,
           as
           because
           they
           are
           theirs
           ;
           So
           doth
           God
           loue
           his
           Children
           ,
           euen
           because
           they
           are
           his
           Children
           :
           yea
           m
           had
           he
           not
           loued
           them
           before
           they
           had
           any
           good
           qualitie
           in
           them
           ,
           for
           which
           hee
           might
           affect
           them
           ,
           they
           had
           neuer
           come
           to
           haue
           any
           such
           .
           And
           as
           Parents
           affect
           as
           well
           ,
           and
           *
           delight
           as
           much
           in
           their
           little
           young
           ones
           as
           in
           those
           that
           be
           well
           growen
           or
           at
           mans
           estate
           ,
           as
           well
           in
           those
           that
           are
           not
           able
           to
           earne
           the
           bread
           that
           they
           eat
           ,
           as
           in
           those
           that
           are
           able
           to
           doe
           them
           the
           best
           seruice
           :
           n
           nor
           is
           any
           father
           so
           vnnaturall
           ,
           that
           because
           his
           childe
           being
           weake
           and
           wearish
           ,
           sickly
           and
           cra●ie
           ,
           as
           being
           full
           of
           bleach
           or
           some
           other
           such
           like
           troublesome
           infirmitie
           ,
           is
           in
           regard
           thereof
           somewhat
           waspish
           and
           way-ward
           ,
           especially
           being
           a
           good
           natured
           and
           a
           dutifull
           childe
           otherwise
           ,
           will
           for
           that
           cause
           the
           lesse
           either
           regard
           or
           affect
           it
           :
           no
           ,
           
           we
           are
           wont
           rather
           to
           be
           the
           o
           more
           affectionate
           toward
           them
           ,
           and
           the
           more
           tender
           and
           charie
           of
           them
           ,
           when
           it
           is
           so
           with
           them
           .
           Yea
           ,
           I
           say
           not
           ,
           what
           infirmitie
           ,
           but
           what
           disease
           almost
           is
           there
           so
           loathsome
           ,
           as
           will
           keepe
           a
           mother
           from
           tendering
           and
           tending
           her
           childe
           ?
           In
           like
           manner
           is
           it
           with
           our
           heauenly
           Father
           ,
           whose
           loue
           and
           affection
           to
           his
           goeth
           infinitely
           beyond
           the
           loue
           and
           affection
           of
           any
           earthly
           father
           or
           mother
           whatsoeuer
           .
           For
           ,
           p
           
             as
             a
             Father
          
           ,
           saith
           the
           Psalmist
           ,
           
             is
             pitifull
             vnto
             his
             children
             ;
             so
             is
             the
             Lord
             pitifull
             to
             those
             that
             feare
             him
             .
          
           And
           q
           
             the
             most
             naturall
             mother
          
           ,
           the
           kindest
           and
           tenderest
           parent
           that
           is
           ,
           
             may
             sooner
             forget
             or
             not
             regard
             the
             fruit
             of
             her
             owne
             bodie
             ,
             than
             hee
             can
             forget
             or
             not
             regard
             them
             .
          
           And
           ,
           r
           
             I
             will
             spare
             them
          
           ,
           saith
           hee
           ,
           
             that
             feare
             me
             ,
             and
             thinke
             on
             my
             name
             ,
             as
             a
             man
             spareth
             his
             owne
             Sonne
             that
             serueth
             him
             .
          
           Hee
           loueth
           and
           delighteth
           in
           his
           little
           s
           weake
           ones
           ,
           his
           nouices
           ,
           his
           young
           t
           
             babes
             in
             Christ
          
           ,
           that
           can
           scarce
           almost
           creepe
           ,
           much
           lesse
           goe
           well
           alone
           yet
           ,
           as
           well
           as
           in
           his
           great
           ones
           ,
           his
           strong
           ,
           his
           well
           growen
           ones
           ,
           that
           are
           able
           to
           helpe
           and
           to
           tend
           others
           .
           For
           u
           
             the
             Lords
             delight
             is
             in
             all
             those
             that
             feare
             him
             ,
             and
             that
             rely
             vpon
             his
             mercy
             .
          
           Hee
           is
           content
           to
           accept
           of
           at
           their
           hands
           what
           they
           are
           able
           .
           As
           a
           little
           done
           by
           
             a
             Son
          
           ,
           giueth
           his
           Father
           much
           better
           contentment
           ,
           than
           a
           great
           deale
           more
           done
           by
           a
           meere
           stranger
           or
           
             a
             seruant
          
           .
           And
           there
           is
           the
           difference
           betweene
           
             a
             Sonne
          
           and
           
             a
             Seruant
          
           ;
           that
           
             a
             Seruant
          
           if
           he
           cannot
           do
           his
           Masters
           work
           ,
           x
           his
           Master
           will
           not
           keepe
           him
           ,
           hee
           must
           goe
           
           seeke
           him
           some
           other
           seruice
           ;
           whereas
           
             a
             Sonne
          
           ,
           albeit
           he
           be
           not
           able
           to
           doe
           ought
           ,
           yet
           y
           hee
           is
           not
           therefore
           cast
           off
           ;
           his
           Father
           keepeth
           him
           not
           for
           the
           seruice
           that
           he
           doth
           or
           can
           doe
           him
           ,
           but
           he
           keepeth
           him
           because
           he
           is
           his
           Son.
           Yea
           it
           is
           not
           the
           wants
           and
           infirmities
           and
           imperfections
           ,
           or
           the
           remainders
           of
           sinne
           and
           corruption
           in
           Gods
           children
           ,
           that
           can
           cause
           God
           to
           cast
           them
           off
           or
           to
           abhorre
           them
           .
           z
           
             Our
             corruptions
             shall
             not
             hurt
             vs
             ,
             if
             they
             doe
             not
             please
             vs
             ,
          
           saith
           Augustine
           .
           Nor
           is
           it
           so
           much
           our
           corruptions
           as
           our
           pleasing
           of
           our selues
           in
           them
           that
           maketh
           God
           to
           be
           displeased
           with
           vs.
           Any
           beginning
           of
           
             sincere
             sanctifying
             grace
          
           then
           
             argueth
             Gods
             Childe
          
           ;
           and
           
             a
             weake
             Childe
             of
             God
          
           being
           yet
           
             a
             Childe
             of
             God
          
           ,
           as
           well
           as
           
             a
             strong
          
           ,
           hath
           good
           cause
           and
           great
           cause
           therein
           to
           reioyce
           .
        
         
           2
           
           This
           a
           
             inchoate
             Righteousnesse
          
           ,
           or
           b
           
             first
             fruits
             of
             Gods
             Spirit
          
           ,
           is
           as
           
             a
             sure
             signe
             and
             seale
             of
             Iustification
             and
             Adoption
             ,
          
           (
           for
           c
           Iustification
           also
           and
           Sanctification
           are
           neuer
           sundred
           or
           seuered
           ;
           all
           that
           are
           truly
           iustified
           are
           sincerely
           sanctified
           ;
           and
           all
           that
           are
           sincerely
           sanctified
           ,
           are
           truly
           iustified
           also
           :
           )
           so
           is
           it
           
             a
             firme
             pledge
          
           and
           pawne
           ,
           or
           d
           earnest
           rather
           ,
           of
           future
           glorification
           ,
           and
           of
           whatsoeuer
           of
           Gods
           gratious
           promises
           remaineth
           yet
           to
           be
           made
           good
           .
           Christ
           is
           ,
           as
           I
           may
           so
           say
           ,
           *
           
             the
             Suretie
          
           we
           haue
           for
           them
           .
           He
           is
           as
           e
           
             our
             Suretie
             to
             God
          
           ,
           for
           the
           discharge
           of
           our
           debt
           :
           so
           
             Gods
             Surety
             to
             vs
          
           ,
           for
           the
           performance
           of
           his
           promises
           .
           And
           
             Gods
             Spirit
          
           in
           the
           graces
           of
           it
           ,
           is
           the
           earnest
           that
           he
           hath
           giuen
           vs
           
           alreadie
           before-hand
           ,
           for
           the
           better
           assurance
           of
           what
           is
           to
           follow
           .
           f
           
             All
             the
             promises
             of
             God
             are
             in
             Christ
             ,
             Yea
             and
             Amen
             ,
          
           that
           is
           ,
           
             firme
             and
             stable
          
           ,
           saith
           the
           Apostle
           .
           And
           ,
           g
           
             It
             is
             God
             that
             establisheth
             vs
             with
             you
             in
             him
             ;
             who
             hath
             also
             annointed
             ,
             and
             sealed
             vs
             ,
             and
             put
             the
             earnest
             of
             his
             Spirit
             in
             our
             hearts
             .
          
           And
           h
           
             this
             holy
             Spirit
             of
             Promise
             ,
             wherewith
             we
             are
             anointed
             and
             sealed
             ,
             is
             the
             earnest
             of
             the
             inheritance
             by
             Christ
             purchased
             for
             vs
             ,
             for
             assurance
             of
             possession
             .
          
           As
           
             a
             peny
          
           therefore
           giuen
           in
           earnest
           bindeth
           as
           firmely
           as
           
             a
             pound
          
           ;
           if
           the
           partie
           at
           least
           be
           a
           sure
           and
           sufficient
           man
           that
           one
           dealeth
           with
           :
           so
           euen
           the
           smallest
           measure
           of
           sincere
           grace
           being
           Gods
           owne
           earnest
           ,
           bindeth
           him
           in
           regard
           of
           his
           promise
           accompanying
           it
           ,
           (
           for
           i
           without
           some
           such
           word
           of
           agreement
           and
           promise
           ,
           it
           could
           not
           be
           
             an
             earnest
          
           :
           )
           to
           the
           making
           good
           of
           all
           his
           gratious
           promises
           ,
           made
           to
           the
           faithfull
           in
           generall
           ,
           to
           those
           that
           haue
           receiued
           it
           in
           particular
           ;
           and
           may
           as
           well
           therefore
           *
           minister
           good
           hope
           ,
           and
           giue
           vndoubted
           assurance
           of
           the
           performance
           thereof
           vnto
           them
           in
           due
           time
           .
           And
           as
           a
           weake
           ,
           but
           a
           true
           Faith
           ,
           may
           as
           well
           lay
           hold
           vpon
           Christ
           ,
           and
           receiue
           him
           by
           God
           offered
           it
           ,
           as
           well
           as
           a
           strong
           ;
           as
           k
           a
           feeble
           and
           a
           shaking
           hand
           may
           as
           well
           receiue
           a
           Kings
           almes
           ,
           as
           the
           lustiest
           and
           the
           ablest
           mans
           hand
           that
           is
           :
           So
           euen
           a
           weake
           beginning
           of
           sauing
           and
           sanctifying
           Grace
           ,
           if
           it
           can
           be
           discerned
           and
           discried
           amids
           a
           multitude
           of
           wants
           ,
           may
           as
           well
           giue
           assurance
           both
           of
           present
           grace
           and
           fauour
           ,
           and
           of
           future
           glory
           with
           God
           ,
           as
           the
           
           greatest
           measure
           that
           may
           be
           .
           And
           as
           a
           peece
           of
           Gold
           that
           such
           a
           poore
           sicke
           mans
           weake
           hand
           receiueth
           of
           the
           Kings
           gift
           ,
           may
           as
           much
           glad
           him
           at
           the
           heart
           ,
           stand
           him
           in
           as
           much
           stead
           ,
           and
           doe
           him
           as
           much
           good
           ,
           as
           that
           that
           is
           receiued
           with
           a
           better
           :
           So
           Gods
           gift
           by
           a
           weake
           Faith
           receiued
           and
           apprehended
           ,
           may
           as
           well
           comfort
           a
           mans
           soule
           ,
           and
           as
           well
           ioy
           him
           at
           the
           heart
           ,
           being
           it
           may
           stand
           him
           in
           as
           much
           stead
           ,
           and
           be
           as
           beneficiall
           to
           him
           for
           his
           good
           ,
           as
           being
           receiued
           by
           a
           stronger
           .
           Yea
           ,
           the
           maine
           and
           principall
           matter
           of
           our
           ioy
           here
           ,
           being
           grounded
           vpon
           not
           so
           much
           what
           
             we
             haue
          
           alreadie
           ,
           as
           what
           wee
           l
           
             hope
             for
          
           ,
           and
           shall
           haue
           :
           though
           a
           peece
           of
           gold
           be
           better
           worth
           ,
           and
           a
           man
           therefore
           may
           doe
           more
           good
           with
           it
           ,
           than
           he
           can
           with
           a
           small
           peece
           of
           siluer
           ,
           yet
           the
           latter
           may
           altogether
           ioy
           a
           man
           as
           much
           as
           the
           former
           ,
           in
           regard
           of
           the
           inheritance
           that
           is
           assured
           vnto
           him
           by
           either
           :
           So
           a
           poore
           quantitie
           of
           Grace
           ,
           though
           it
           cannot
           for
           the
           present
           so
           much
           benefit
           a
           man
           ,
           either
           to
           doe
           so
           much
           good
           to
           him
           ,
           or
           to
           others
           by
           him
           ,
           as
           a
           richer
           &
           larger
           portion
           of
           grace
           may
           ;
           yet
           in
           regard
           of
           the
           
             heauenly
             inheritance
          
           and
           
             future
             glory
          
           ,
           that
           it
           is
           an
           earnest
           of
           ,
           the
           one
           may
           well
           minister
           as
           much
           ioy
           as
           the
           other
           ,
           because
           the
           one
           giueth
           good
           assurance
           of
           the
           very
           selfe-same
           in
           effect
           and
           substance
           with
           the
           other
           .
        
         
           Euery
           
             sincere
             Christian
          
           then
           ,
           be
           he
           weake
           or
           strong
           ,
           hath
           much
           matter
           and
           good
           ground
           of
           ioy
           .
           m
           
             Let
             all
          
           ,
           saith
           the
           
             Psalmist
             ,
             that
             are
             vpright-hearted
             ,
             reioyce
             .
          
           But
        
         
         
           The
           Hypocrite
           hath
           no
           cause
           ●o
           reioyce
           .
        
         
           As
           
             Simon
             Peter
          
           told
           
             Simon
             Magus
          
           ,
           n
           
             Thou
             hast
             no
             part
             nor
             portion
             in
             this
             businesse
             ,
             for
             thine
             heart
             is
             not
             vpright
             in
             Gods
             sight
             :
          
           
           So
           the
           Hypocrite
           hath
           no
           part
           nor
           share
           in
           the
           
             Ioy
             of
             the
             Iust
          
           ,
           
           because
           he
           is
           not
           vpright-hearted
           ,
           his
           heart
           is
           not
           single
           nor
           sincere
           in
           Gods
           sight
           .
           o
           
             The
             ioy
             of
             the
             Hypocrite
             is
             but
             momentanie
             ,
          
           saith
           Zophar
           in
           Iob
           ;
           it
           is
           no
           true
           ,
           no
           sound
           ,
           no
           permanent
           Ioy.
           As
           their
           repentance
           is
           ,
           so
           is
           their
           reioycing
           :
           as
           their
           godlinesse
           is
           ,
           so
           is
           their
           Ioy.
           As
           p
           they
           
             repent
             in
             the
             face
             ,
             but
             not
             in
             the
             heart
             :
          
           So
           q
           reioyce
           they
           may
           
             in
             the
             face
             ,
             but
             not
             in
             the
             heart
             .
          
           As
           their
           godlinesse
           is
           all
           in
           outward
           shew
           ,
           nothing
           in
           substance
           nor
           in
           truth
           ,
           and
           r
           therefore
           it
           is
           of
           no
           constancie
           at
           all
           ,
           of
           no
           continuance
           .
           (
           s
           
             Thy
             goodnesse
          
           ,
           saith
           God
           ,
           
             is
             as
             a
             morning
             cloud
          
           ,
           that
           is
           dissolued
           as
           soone
           as
           the
           Sunne
           breaketh
           forth
           ,
           and
           
             as
             the
             dew
          
           ,
           that
           melteth
           and
           is
           dried
           vp
           ,
           as
           soone
           as
           
             the
             Sunne
          
           shineth
           on
           it
           .
           )
           So
           is
           their
           ioy
           only
           a
           superficiall
           ,
           a
           seeming
           reioycing
           ,
           and
           it
           shall
           not
           therefore
           last
           long
           ,
           but
           it
           shall
           fade
           and
           faile
           soone
           ,
           as
           their
           goodnesse
           and
           godlinesse
           doth
           .
        
         
           And
           no
           maruell
           :
        
         
           For
           ,
           1.
           
           
           Whence
           ariseth
           the
           ioy
           here
           spoken
           of
           ?
           Yea
           ,
           whence
           springeth
           all
           true
           ,
           sound
           and
           constant
           ioy
           ,
           but
           as
           before
           was
           shewed
           ,
           t
           frō
           the
           present
           u
           assurance
           of
           Gods
           fauour
           here
           ,
           and
           x
           the
           hopefull
           expectation
           of
           eternal
           happinesse
           hereafter
           ?
           But
           the
           Hypocrite
           hath
           neither
           Faith
           nor
           Hope
           ,
           neither
           Faith
           that
           may
           giue
           him
           assurance
           of
           the
           one
           ,
           nor
           Hope
           that
           may
           put
           him
           in
           expectation
           
           of
           the
           other
           .
           No
           Faith
           ,
           no
           such
           Faith
           at
           least
           ,
           as
           may
           giue
           assurance
           of
           Gods
           fauour
           .
           For
           the
           Faith
           that
           doth
           that
           ,
           must
           be
           y
           
             a
             Faith
             without
             hypocrisie
             ,
             a
             Faith
             vnfained
             :
          
           And
           how
           can
           his
           Faith
           be
           
             without
             hypocrisie
          
           ,
           when
           he
           himselfe
           is
           but
           an
           hypocrite
           .
           No
           Hope
           ,
           such
           at
           least
           as
           is
           certaine
           and
           z
           vnfaileable
           ,
           such
           as
           is
           the
           Hope
           that
           is
           *
           founded
           on
           
             Faith
             vnfained
          
           .
           For
           a
           
             What
             hope
             can
             the
             Hypocrite
             haue
             ,
             though
             he
             haue
             heaped
             vp
             neuer
             so
             much
             ,
          
           saith
           
             Iob
             ,
             when
             God
             snatcheth
             away
             his
             soule
             .
          
           b
           
             The
             iust
             man
             hath
             hope
             euen
             in
             Death
             ,
          
           saith
           Salomon
           .
           But
           then
           doe
           the
           
             Hypocrites
             hopes
             faile
          
           him
           ,
           if
           not
           before
           ,
           c
           
             When
             hee
             dieth
          
           ,
           saith
           
             Salomon
             ,
             his
             hopes
             all
             die
             with
             him
             .
          
           d
           Where
           no
           Hope
           then
           ,
           no
           ioy
           :
           where
           no
           Faith
           ,
           no
           Hope
           :
           and
           the
           Hypocrite
           therefore
           hauing
           neither
           Faith
           ,
           nor
           
             sure
             Hope
          
           ,
           cannot
           haue
           any
           
             sound
             ioy
          
           .
        
         
           2.
           
           
           In
           the
           
             light
             of
             Gods
             countenance
          
           is
           the
           Ioy
           of
           the
           Godly
           .
           e
           
             Blessed
             are
             they
          
           ,
           saith
           
             Ethan
             ,
             that
             walke
             in
             the
             light
             of
             thy
             Countenance
             ,
             O
             Lord
             :
             such
             may
             indeed
             continually
             reioyce
             in
             thy
             Name
             .
          
           But
           the
           Hypocrite
           as
           he
           cannot
           delight
           in
           God
           ,
           so
           he
           can
           haue
           no
           list
           to
           come
           into
           Gods
           sight
           ,
           much
           lesse
           to
           walke
           before
           him
           ,
           or
           in
           the
           light
           of
           his
           face
           ,
           as
           those
           doe
           ,
           and
           well
           may
           ,
           that
           are
           vpright
           .
           For
           f
           
             how
             can
             the
             Hypocrite
          
           ,
           saith
           
             Iob
             ,
             delight
             himselfe
             in
             the
             All-sufficient
             ?
             Or
             what
             heart
             can
             he
             haue
             at
             all
             times
             to
             call
             vpon
             God
             ?
          
           Or
           consequently
           to
           depend
           vpon
           him
           ?
           And
           againe
           ,
           g
           
             Though
             God
             slay
             me
             ,
             yet
             will
             I
             trust
             in
             him
             ;
             and
             I
             will
             approue
             my
             waies
             in
             his
             sight
             :
          
           (
           to
           wit
           ,
           for
           the
           integritie
           ,
           for
           the
           sinceritie
           of
           them
           :
           )
           
             And
             hee
             shall
             be
             my
             
             Sauiour
             and
             my
             saluation
             ;
             when
             the
             hypocrite
             shall
             not
             dare
             to
             appeare
             in
             his
             presence
             .
          
           And
           indeed
           with
           what
           confidence
           can
           any
           hypocrite
           appeare
           before
           God
           ,
           when
           though
           he
           may
           delude
           man
           ,
           yet
           he
           cannot
           beguile
           God
           ?
           For
           h
           
             God
             seeth
             not
             as
             man
             seeth
             :
             Man
             seeth
             the
             face
             ,
             but
             God
             seeth
             the
             heart
             .
          
           (
           There
           is
           no
           deluding
           of
           him
           with
           vain
           shewes
           ,
           no
           more
           than
           cozening
           of
           i
           
             a
             skilfull
             Mint-man
          
           with
           
             counterfeit
             coine
          
           .
           )
           When
           all
           that
           they
           doe
           is
           most
           loathsome
           and
           abominable
           in
           Gods
           sight
           ?
           When
           all
           their
           masked
           deuotion
           is
           so
           farre
           from
           pacifying
           Gods
           wrath
           ,
           that
           it
           is
           but
           a
           meanes
           rather
           to
           aggrauate
           and
           exasperate
           it
           against
           them
           ?
           For
           k
           
             the
             hollow-hearted
          
           ,
           saith
           
             Elihu
             ,
             doe
             but
             heape
             vp
             and
             increase
             wrath
             .
          
           What
           ioy
           can
           the
           hypocrite
           then
           haue
           to
           come
           into
           that
           light
           ,
           l
           that
           discouereth
           his
           hypocrisie
           ,
           that
           laieth
           open
           his
           deceit
           ?
           m
           
             The
             light
          
           ,
           saith
           
             Iob
             ,
             is
             as
             the
             shadow
             of
             Death
          
           to
           such
           .
           Or
           what
           assurance
           can
           hypocrisie
           giue
           of
           Gods
           fauour
           ,
           when
           there
           is
           nothing
           that
           doth
           more
           than
           it
           procure
           his
           displeasure
           ?
           n
           
             His
             Lord
             will
             giue
             him
             his
             portion
             with
             hypocrites
             ,
          
           saith
           our
           Sauiour
           ,
           when
           he
           would
           intimate
           that
           such
           an
           one
           should
           most
           seuerely
           be
           punished
           .
        
         
           3.
           
           
           Is
           righteousnesse
           the
           
             root
             of
             ioy
          
           ?
           o
           
             Righteousnesse
             ,
             and
             peace
             ,
             and
             ioy
             ,
          
           saith
           the
           Apostle
           .
           And
           doth
           ioy
           spring
           from
           righteousnesse
           ?
           Then
           can
           the
           hypocrice
           haue
           no
           true
           ioy
           ,
           because
           he
           hath
           no
           true
           righteousnesse
           .
           For
           as
           counterfeit
           coine
           is
           no
           coine
           ;
           nor
           will
           in
           payment
           goe
           as
           current
           for
           the
           procuring
           of
           ought
           to
           him
           that
           hath
           it
           ;
           
           so
           counterfeit
           righteousnesse
           is
           in
           deed
           and
           truth
           no
           righteousnesse
           ,
           nor
           will
           to
           any
           good
           purpose
           stand
           him
           that
           hath
           it
           in
           stead
           .
           Yea
           as
           p
           he
           is
           farthest
           off
           from
           attaining
           to
           righteousnesse
           that
           supposeth
           himselfe
           to
           haue
           it
           when
           indeed
           he
           hath
           not
           :
           so
           is
           that
           man
           farthest
           off
           from
           being
           indeed
           righteous
           ,
           that
           maketh
           shew
           of
           being
           such
           when
           he
           is
           indeed
           nothing
           lesse
           .
           r
           
             Dissembled
             holinesse
          
           ,
           saith
           that
           ancient
           Father
           ,
           
             is
             double
             vngodlinesse
          
           .
           For
           it
           is
           one
           point
           of
           vngodlinesse
           for
           a
           man
           not
           to
           be
           godly
           ;
           and
           another
           point
           of
           it
           ,
           being
           not
           godly
           ,
           to
           make
           shew
           of
           being
           such
           ;
           and
           shall
           therefore
           haue
           s
           
             a
             double
             share
          
           in
           Gods
           wrath
           .
           And
           t
           
             a
             wicked
             man
          
           ,
           saith
           the
           Heathen
           man
           ,
           
             is
             then
             worst
             when
             he
             seemeth
             best
          
           ;
           hee
           is
           neuer
           worse
           than
           when
           hee
           maketh
           shew
           to
           bee
           that
           which
           hee
           is
           not
           .
           If
           there
           can
           bee
           no
           sound
           reioycing
           then
           ,
           where
           righteousnesse
           is
           not
           ;
           no
           hypocrite
           being
           most
           vnrighteous
           can
           euer
           soundly
           reioyce
           .
           
        
         
           Now
           the
           onely
           Vse
           of
           this
           Point
           (
           passing
           by
           all
           other
           )
           shall
           be
           ,
           
           to
           stirre
           vs
           vp
           euery
           one
           diligently
           and
           seriously
           
             to
             examine
          
           himselfe
           whether
           his
           heart
           be
           sincere
           and
           
             vpright
             with
             God
          
           or
           no
           ,
           that
           so
           he
           may
           come
           to
           know
           whether
           hee
           haue
           part
           or
           no
           in
           this
           Ioy
           ,
           whether
           he
           haue
           
             good
             and
             iust
             cause
          
           or
           no
           
             to
             reioyce
          
           .
        
         
           This
           the
           rather
           should
           we
           be
           content
           ,
           and
           it
           standeth
           vs
           vpon
           ,
           to
           take
           the
           more
           paines
           in
           ,
           because
           there
           is
           much
           deceit
           and
           delusion
           ,
           yea
           and
           collusion
           too
           ,
           
           in
           this
           kinde
           .
        
         
         
           a
           Satan
           is
           
             full
             of
             wiles
          
           .
           
           And
           b
           our
           owne
           heart
           also
           is
           exceeding
           deceitfull
           .
           Many
           there
           be
           that
           c
           
             beguile
             themselues
          
           ,
           and
           d
           
             thinke
             themselues
             to
             be
             somewhat
          
           ,
           yea
           to
           be
           
             great
             ones
          
           ,
           (
           as
           
             Simon
             Magus
          
           gaue
           himselfe
           out
           to
           be
           ,
           e
           
             some
             great
             one
             ,
             )
             when
          
           indeed
           
             they
             are
          
           iust
           nothing
           ,
           but
           f
           are
           most
           miserably
           deluded
           .
           
           And
           there
           is
           g
           no
           meanes
           whereby
           Satan
           keepeth
           more
           out
           of
           Gods
           way
           ,
           than
           by
           bearing
           them
           in
           hand
           ,
           and
           making
           them
           beleeue
           that
           they
           are
           in
           it
           alreadie
           .
        
         
           And
           againe
           on
           the
           other
           side
           ,
           many
           thinke
           they
           haue
           not
           that
           which
           indeed
           they
           haue
           .
           For
           h
           
             a
             man
             may
             haue
             grace
             ,
             and
             yet
             not
             know
             that
             hee
             hath
             it
          
           ;
           (
           as
           the
           Embruo
           or
           the
           Infant
           in
           the
           wombe
           hath
           life
           ,
           and
           yet
           knoweth
           not
           that
           it
           liueth
           ;
           )
           yea
           hee
           may
           thinke
           that
           he
           hath
           it
           not
           .
           As
           we
           seeke
           sometime
           for
           keyes
           ,
           when
           they
           are
           in
           our
           pocket
           :
           and
           i
           we
           thinke
           that
           we
           haue
           lost
           some
           jewell
           ,
           when
           we
           haue
           it
           safe
           looked
           vp
           in
           our
           chest
           ,
           or
           in
           our
           deske
           ;
           yea
           or
           as
           the
           Butcher
           looketh
           about
           him
           for
           the
           candle
           that
           sticketh
           in
           his
           hat
           ,
           and
           he
           carrieth
           about
           with
           him
           on
           his
           head
           ,
           and
           seeketh
           it
           by
           the
           light
           of
           that
           which
           he
           seeketh
           ,
           as
           if
           hee
           had
           it
           not
           about
           him
           ,
           not
           remembring
           suddenly
           where
           he
           stucke
           it
           .
           So
           the
           godly
           are
           oft
           in
           their
           owne
           conceit
           at
           a
           losse
           ,
           when
           yet
           that
           they
           deeme
           lost
           is
           still
           sure
           and
           safe
           ;
           they
           misse
           many
           times
           Gods
           grace
           in
           them
           ,
           and
           seeke
           for
           this
           grace
           by
           the
           light
           of
           the
           same
           grace
           ,
           which
           yet
           they
           see
           not
           in
           themselues
           .
           And
           this
           is
           another
           wile
           of
           the
           Deuill
           ,
           whereby
           he
           laboureth
           to
           delude
           such
           ,
           by
           calling
           in
           question
           
           their
           sinceritie
           ,
           as
           he
           sometime
           did
           k
           Iobs
           ,
           and
           mouing
           ,
           yea
           making
           them
           many
           times
           to
           their
           great
           discomfort
           to
           doubt
           of
           it
           ,
           by
           perswading
           them
           that
           they
           are
           out
           of
           Gods
           way
           ,
           when
           they
           are
           indeed
           in
           it
           ;
           and
           out
           of
           fauour
           with
           God
           ,
           when
           they
           are
           as
           much
           in
           fauour
           with
           him
           as
           any
           ;
           that
           so
           either
           he
           may
           ,
           if
           it
           be
           possible
           ,
           make
           them
           grow
           desperate
           and
           carelesse
           ;
           or
           else
           that
           he
           may
           make
           the
           way
           to
           the
           heauenly
           Canaan
           as
           tedious
           ,
           toilesome
           and
           troublesome
           vnto
           them
           as
           hee
           can
           ,
           when
           by
           no
           force
           or
           wile
           of
           his
           hee
           is
           able
           to
           push
           or
           tice
           them
           out
           of
           it
           .
        
         
           That
           both
           sinceritie
           therfore
           may
           be
           discerned
           ,
           and
           
             hypocrisie
             discouered
          
           ,
           to
           the
           consolation
           of
           the
           one
           ,
           and
           the
           confusion
           of
           the
           other
           :
           it
           shall
           not
           be
           amisse
           here
           to
           annex
           some
           Notes
           ,
           
           whereby
           those
           that
           desire
           to
           be
           truly
           informed
           of
           their
           estate
           ,
           may
           be
           able
           to
           iudge
           of
           their
           owne
           sinceritie
           ,
           and
           of
           the
           vprightnesse
           of
           their
           heart
           .
        
         
           The
           first
           Note
           then
           of
           Sinceritie
           may
           be
           Vniuersalitie
           :
           
           when
           our
           repentance
           and
           obedience
           is
           
             not
             partiall
          
           but
           generall
           ,
           when
           we
           are
           carefull
           to
           shunne
           ,
           not
           one
           or
           two
           only
           ,
           this
           or
           that
           sinne
           ,
           but
           all
           knowne
           sinne
           whatsoeuer
           ,
           and
           to
           endeuour
           our selues
           to
           walke
           in
           all
           the
           
             good
             waies
          
           of
           God
           ,
           without
           exception
           of
           any
           .
           So
           it
           is
           said
           of
           Iosias
           ,
           that
           m
           
             hee
             turned
             vnto
             God
             with
             all
             his
             heart
             ,
             all
             his
             soule
             ,
             all
             his
             minde
             and
             his
             might
             ,
             according
             to
             all
             that
             was
             contained
             in
             the
             Law.
          
           And
           so
           saith
           Dauid
           of
           himselfe
           ,
           n
           
             I
             haue
             refrained
             my
             feet
          
           ,
           not
           from
           one
           or
           two
           ,
           but
           
             from
             euery
             euill
             
             way
             ,
             that
             I
             might
             keepe
             thy
             Statutes
             .
          
           And
           ,
           o
           
             Then
             shall
             I
             not
             be
             confounded
             ,
             when
             I
             haue
             respect
             vnto
             all
             thy
             Precepts
             .
          
           And
           ,
           p
           
             Therefore
             doe
             I
             esteeme
             all
             thy
             Precepts
             concerning
             all
             things
             to
             be
             right
             ;
             and
             euery
             wrong
             way
             doe
             I
             euen
             abhorre
             .
          
           And
           hereby
           doth
           he
           approue
           vnto
           God
           his
           sincerity
           and
           the
           vprightnesse
           of
           his
           heart
           with
           God.
           q
           
             I
             haue
             kept
             the
             waies
             of
             God
             ,
             and
             haue
             not
             wickedly
             gone
             away
             from
             my
             God.
             For
             all
             his
             Commandements
             were
             before
             mee
             ,
             and
             I
             put
             not
             any
             of
             his
             Statutes
             wilfully
             away
             from
             me
             :
             But
             was
             vpright
             before
             him
             ,
             and
             kept
             my selfe
             from
             mine
             owne
             sinne
             .
          
           And
           of
           Zacharie
           and
           Elizabeth
           it
           is
           said
           ,
           r
           
             They
             were
             righteous
             in
             Gods
             sight
             ,
             walking
             blamelesly
             in
             all
             Gods
             Commandements
             and
             Ordinances
             .
          
           For
           as
           it
           is
           said
           of
           Vices
           ,
           s
           
             Hee
             that
             hath
             any
             one
          
           of
           them
           ,
           
             hath
             all
          
           of
           them
           .
           t
           
             A
             foole
          
           ,
           saith
           the
           Heathen
           man
           ,
           
             is
             free
             from
             no
             fault
          
           .
           u
           So
           it
           is
           much
           more
           true
           of
           Vertues
           ,
           *
           
             Hee
             that
             hath
             any
             one
          
           of
           them
           ,
           
             hath
             all
          
           of
           them
           ;
           and
           consequently
           ,
           x
           
             Hee
             hath
             none
             ,
             that
             wanteth
             any
             .
          
           For
           Vices
           indeed
           are
           contrary
           and
           aduerse
           one
           to
           another
           ;
           as
           y
           Falsehood
           is
           to
           Falshood
           ,
           though
           Truth
           neuer
           to
           Truth
           .
           z
           
             Vices
             are
             Extreames
             ,
             Vertue
             is
             the
             Meane
             .
          
           And
           
           
             Extreames
             crosse
             either
             other
             ,
             as
             well
             as
             the
             Meane
             .
          
           And
           therefore
           a
           of
           them
           there
           is
           some
           
           doubt
           made
           (
           though
           b
           there
           need
           not
           )
           by
           some
           :
           but
           c
           of
           the
           other
           it
           is
           generally
           agreed
           by
           all
           ;
           that
           as
           he
           saith
           of
           d
           Arts
           and
           Sciences
           ,
           so
           morall
           e
           Vertues
           much
           more
           ,
           haue
           a
           kinde
           of
           
             consanguinitie
             and
             naturall
             nearenesse
          
           betweene
           them
           ;
           they
           are
           
             tied
             in
             such
             an
             indissoluble
             band
          
           together
           ,
           that
           they
           cannot
           possibly
           be
           seuered
           or
           disioyned
           one
           from
           another
           .
           And
           therefore
           f
           any
           
             one
             Vertue
          
           ,
           where
           it
           entreth
           ,
           
             expelleth
             all
             Vice
          
           ,
           g
           because
           
             no
             one
             Vertue
          
           euer
           
             entreth
             alone
          
           ,
           but
           it
           bringeth
           euer
           in
           somewhat
           of
           each
           other
           Vertue
           with
           it
           .
           Nor
           is
           it
           so
           in
           
             Morall
             Vertues
          
           only
           ,
           as
           they
           are
           commonly
           tearmed
           ;
           but
           it
           is
           so
           in
           
             Spirituall
             Graces
          
           also
           .
           There
           is
           h
           a
           Concatenation
           as
           well
           of
           the
           one
           ,
           as
           of
           the
           other
           ;
           they
           are
           so
           inseparably
           lincked
           and
           chained
           together
           in
           an
           holy
           band
           ,
           in
           a
           diuine
           league
           ,
           that
           i
           one
           cannot
           ,
           nor
           will
           not
           be
           without
           the
           other
           .
           And
           therefore
           k
           
             euery
             true
             Christian
          
           hath
           each
           sanctifying
           Grace
           in
           some
           measure
           .
           l
           As
           
             a
             Childe
          
           ,
           so
           soone
           as
           it
           is
           borne
           ,
           is
           
             a
             perfect
             man
          
           for
           
             integritie
             of
             parts
             and
             entirenesse
             of
             limbes
             ,
          
           though
           not
           for
           
             bignesse
             and
             bulke
             of
             body
          
           :
           So
           euery
           good
           Christian
           that
           is
           indeed
           truly
           m
           regenerate
           ,
           is
           no
           sooner
           
           soundly
           conuerted
           ,
           but
           he
           is
           in
           part
           n
           
             renewed
             in
             all
             parts
          
           ,
           and
           hath
           in
           some
           degree
           or
           other
           a
           beginning
           of
           all
           Christian
           Grace
           ,
           though
           hee
           be
           not
           any
           thing
           yet
           neare
           his
           o
           
             due
             and
             full
             growth
          
           in
           any
           :
           And
           p
           hee
           hath
           not
           any
           as
           yet
           consequently
           ,
           if
           he
           wholly
           want
           any
           :
           As
           also
           on
           the
           other
           side
           againe
           ,
           if
           hee
           haue
           any
           one
           spirituall
           Grace
           ,
           he
           is
           in
           some
           degree
           freed
           from
           q
           euery
           spirituall
           Vice.
           For
           r
           as
           Health
           is
           
             in
             the
             body
          
           ,
           so
           is
           
             Grace
             in
             the
             Soule
          
           .
           s
           As
           
             Health
             freeth
             from
             all
             diseases
          
           ,
           according
           to
           the
           degree
           of
           it
           :
           (
           for
           t
           in
           it
           also
           there
           are
           
             degrees
             :
          
           )
           So
           sanctifying
           
             Grace
             freeth
             from
             all
             Vices
          
           that
           are
           contrary
           thereunto
           ,
           according
           to
           the
           measure
           and
           proportion
           of
           it
           .
           u
           Nor
           is
           a
           man
           therefore
           said
           to
           bee
           in
           
             good
             health
          
           ,
           so
           long
           as
           any
           
             one
             disease
          
           holdeth
           him
           and
           hangeth
           on
           him
           ;
           x
           
             nor
             cleane
          
           ,
           while
           the
           Leprosie
           possesseth
           any
           
             one
             part
          
           of
           him
           :
           nor
           
             a
             Saint
          
           ,
           (
           and
           yet
           y
           such
           an
           one
           is
           euery
           true
           Christian
           )
           z
           so
           long
           as
           any
           Vice
           ,
           what
           euer
           it
           be
           ,
           ruleth
           and
           reigneth
           in
           him
           ,
           or
           hee
           wilfully
           lieth
           and
           liueth
           in
           any
           one
           Sinne.
           
        
         
           Againe
           ,
           as
           it
           is
           in
           
             Christian
             Graces
          
           ;
           so
           †
           is
           it
           also
           in
           
             Gods
             Commandements
          
           .
           a
           
             The
             whole
             Law
          
           ,
           say
           they
           well
           in
           the
           
             Schooles
             ,
             is
             one
             Copulatiue
          
           .
           The
           Law
           for
           the
           sanction
           indeed
           is
           disiunctiue
           ;
           
           for
           the
           Iniunction
           it
           is
           Copulatiue
           .
           The
           sanction
           runneth
           in
           the
           Disiunctiue
           ,
           b
           
             Either
             doe
             thus
             ,
             or
             die
             :
          
           the
           Iniunction
           in
           the
           Copulatiue
           ,
           not
           ,
           
             either
             do
             this
             or
             that
          
           ;
           but
           ,
           
             Doe
             both
             this
             ,
             and
             that
             too
             .
          
           c
           
             Loue
             God
             aboue
             all
             ,
             and
             thy
             Neighbour
             as
             thy selfe
             .
          
           d
           
             Take
             the
             true
             God
             alone
             for
             thy
             God
             :
             and
             worship
             him
             according
             to
             his
             Will
             :
             and
             vse
             his
             Name
             reuerently
             ,
             and
             Sanctifie
             his
             Sabbaths
             ,
          
           &c.
           
           And
           therefore
           saith
           our
           Sauiour
           to
           the
           Pharisees
           ,
           e
           
             These
             things
             ought
             yee
             to
             haue
             done
             ,
             and
             not
             to
             haue
             left
             the
             other
             vndone
             .
          
           Now
           it
           is
           
             a
             Rule
          
           in
           the
           
             Art
             of
             Reasoning
          
           ,
           that
           f
           
             in
             a
             Disiunctiue
          
           ,
           if
           any
           one
           part
           hold
           ,
           the
           whole
           is
           held
           to
           be
           true
           ;
           in
           the
           Copulatiue
           ,
           if
           any
           one
           part
           hold
           not
           ,
           the
           whole
           is
           held
           to
           be
           vntrue
           .
           So
           in
           
             a
             Disiunctiue
             Iniunction
          
           ,
           if
           a
           man
           performe
           the
           one
           part
           ,
           he
           is
           freed
           thereby
           from
           the
           other
           ;
           the
           Woman
           that
           was
           enioyned
           to
           bring
           for
           her
           Purification
           g
           
             a
             paire
             either
             of
             Turtles
             ,
             or
             of
             Pigeons
             ,
          
           was
           thereby
           bound
           to
           bring
           the
           one
           only
           ,
           shee
           needed
           not
           to
           bring
           both
           :
           and
           in
           the
           legall
           sanction
           ,
           h
           hee
           that
           
             doth
             ,
             dieth
             not
          
           ,
           i
           hee
           
             that
             dieth
             doth
             not
          
           ;
           for
           no
           man
           is
           thereby
           bound
           to
           both
           ,
           both
           
             to
             doe
          
           ,
           and
           
             to
             die
             ,
             to
             doe
          
           the
           one
           ,
           and
           yet
           
             to
             endure
          
           also
           the
           other
           .
           But
           in
           
             a
             Copulatiue
             Iniunction
          
           it
           is
           far
           otherwise
           ;
           k
           nothing
           is
           done
           to
           any
           purpose
           ,
           if
           a
           man
           obserue
           not
           euery
           part
           :
           It
           is
           as
           in
           a
           Lease
           that
           is
           grounded
           vpon
           many
           conditions
           ,
           ten
           or
           twentie
           suppose
           ,
           any
           one
           of
           them
           not
           obserued
           ,
           make
           a
           forfeiture
           of
           the
           whole
           .
           He
           is
           l
           
             accursed
             that
             persisteth
             not
             in
             euery
             thing
             contained
             in
             the
             Law
             of
             God
             to
             fulfill
             it
             .
          
           And
           m
           
             though
             he
             doe
             not
             all
             these
             things
             ,
          
           saith
           God
           by
           
           the
           Prophet
           ,
           
             if
             he
             doe
             but
             any
          
           
           
             one
             of
             them
             ,
             because
             he
             hath
             done
             any
             of
             these
             〈◊〉
             ,
          
           (
           for
           sol
           take
           it
           ,
           the
           words
           would
           be
           read
           )
           
             he
             shall
             die
          
           .
           Yea
           ,
           Saint
           Iames
           therefore
           goeth
           further
           ,
           and
           sticketh
           not
           to
           affirme
           ,
           o
           That
           
             whosoeuer
             keepeth
             the
             whole
             Law
             ,
             but
             faileth
             only
             in
             one
             point
             ,
             hee
             is
             guiltie
             of
             the
             whole
             .
          
           Which
           words
           of
           his
           yet
           are
           not
           so
           to
           be
           taken
           p
           as
           if
           *
           a
           man
           in
           stealing
           did
           breake
           the
           Commandement
           of
           not
           committing
           adultery
           ,
           or
           in
           
             telling
             a
             lye
          
           ,
           the
           Commandement
           of
           
             sanctifying
             the
             Sabbath
          
           :
           or
           
           as
           if
           a
           man
           that
           did
           at
           any
           time
           of
           infirmitie
           sinne
           against
           any
           one
           Commandement
           of
           God
           ,
           (
           as
           †
           who
           doth
           not
           
           oft
           ,
           euen
           
           the
           holiest
           that
           is
           ?
           )
           did
           stand
           guilty
           in
           Gods
           sight
           as
           a
           wicked
           wretch
           ,
           and
           one
           that
           had
           no
           regard
           at
           all
           of
           any
           .
           But
           his
           meaning
           is
           ,
           that
           that
           man
           that
           would
           seeme
           to
           make
           conscience
           of
           keeping
           all
           the
           Commandements
           of
           God
           saue
           one
           ,
           but
           maketh
           no
           conscience
           ,
           or
           hath
           no
           care
           of
           keeping
           that
           one
           ,
           q
           doth
           not
           indeed
           and
           truth
           ,
           whatsoeuer
           he
           may
           pretend
           or
           seeme
           to
           doe
           ,
           make
           conscience
           of
           any
           ,
           no
           not
           of
           those
           that
           in
           that
           manner
           he
           seemeth
           to
           obserue
           .
           The
           reason
           that
           the
           Apostle
           addeth
           there
           is
           indeed
           very
           forcible
           .
           It
           is
           r
           the
           same
           God
           that
           enacted
           and
           deliuered
           the
           whole
           Law
           ,
           that
           hath
           
           enioyned
           one
           good
           dutie
           as
           well
           as
           another
           ,
           hath
           inhibited
           one
           sinfull
           act
           as
           well
           as
           another
           .
           If
           a
           man
           therefore
           for
           Conscience
           of
           
             Gods
             will
             and
             word
          
           ,
           doe
           exercise
           himselfe
           in
           
             any
             one
             good
             dutie
          
           ,
           he
           will
           consequently
           exercise
           himselfe
           in
           
             all
             other
             good
             duties
          
           that
           concerne
           him
           ;
           because
           the
           same
           God
           in
           his
           Word
           hath
           alike
           
             enioyned
             all
          
           .
           If
           for
           Conscience
           of
           
             Gods
             will
             and
             Word
          
           he
           forbeare
           or
           
             abhorre
             any
             one
             sinne
          
           ,
           s
           hee
           will
           for
           conscience
           of
           the
           same
           
             word
             and
             will
             of
             God
             ,
             forbeare
          
           and
           
             abhorre
             all
             other
             Sinnes
          
           ;
           because
           the
           sa●e
           God
           in
           his
           Word
           hath
           alike
           
             forbidden
             all
          
           .
           And
           on
           the
           contrarie
           therefore
           ,
           hee
           that
           doth
           not
           either
           exercise
           himselfe
           in
           euery
           knowne
           dutie
           that
           concerneth
           him
           of
           the
           one
           sort
           ,
           or
           is
           not
           carefull
           to
           shunne
           euery
           kinde
           of
           euill
           act
           of
           the
           other
           sort
           ,
           doth
           not
           either
           obserue
           ought
           in
           the
           one
           kinde
           ,
           or
           eschew
           ought
           in
           the
           other
           kinde
           ,
           out
           of
           any
           true
           care
           or
           conscience
           of
           his
           dutie
           and
           obedience
           to
           God
           ,
           but
           for
           some
           other
           by-ends
           and
           by-respects
           .
           It
           is
           a
           good
           Rule
           in
           the
           Schooles
           ,
           t
           
             Hee
             that
             hath
             any
             one
             sinne
             remitted
             ,
             hath
             all
             sinnes
             remitted
             :
          
           And
           so
           ,
           u
           
             He
             that
             hath
             sincerely
             repented
             of
             any
             one
             sinne
             ,
             hath
             repented
             him
             of
             all
             .
          
           And
           
             he
             that
             hath
             not
             repented
             him
             of
             all
             knowne
             sinne
             ,
             hath
             not
             repented
             yet
             of
             any
             .
          
           For
           what
           is
           true
           Repentance
           ,
           but
           x
           
             a
             returning
             againe
             into
             the
             right
             way
             ?
          
           And
           how
           is
           it
           possible
           for
           a
           man
           to
           returne
           into
           the
           right
           way
           ,
           *
           as
           long
           as
           he
           wandereth
           still
           in
           any
           by-path
           ?
           Or
           how
           can
           a
           man
           repent
           of
           this
           or
           that
           particular
           sinne
           ,
           because
           it
           is
           contrarie
           to
           Gods
           will
           ,
           or
           offensiue
           in
           
           his
           sight
           ,
           but
           hee
           must
           needs
           withall
           repent
           him
           of
           whatsoeuer
           he
           knoweth
           to
           be
           in
           like
           manner
           a
           breach
           of
           his
           Law
           ,
           and
           a
           businesse
           that
           he
           abhorreth
           ?
           Nor
           doth
           that
           man
           indeed
           studie
           sincerely
           and
           out
           of
           a
           loue
           of
           God
           to
           please
           him
           in
           any
           thing
           ,
           that
           doth
           not
           ,
           as
           the
           Apostle
           Paul
           prayeth
           in
           the
           behalfe
           of
           the
           Colossians
           ,
           endeuour
           and
           striue
           y
           
             to
             fructifie
             in
             euery
             good
             worke
             ,
          
           that
           
             he
             may
             please
             the
             Lord
             in
             all
             things
             ,
          
           z
           
             He
             doth
             not
             Gods
             will
          
           ,
           saith
           Saluian
           well
           ,
           
             but
             his
             owne
             will
             ,
             that
             doth
             it
             no
             further
             than
             himselfe
             will
             :
          
           that
           doth
           not
           by
           labouring
           with
           the
           Apostle
           Paul
           ,
           to
           keepe
           
           
             a
             good
             conscience
             in
             all
             things
             ,
          
           †
           
             endeuour
             to
             approue
             himselfe
             and
             his
             courses
             vnto
             God
             ,
          
           as
           wel
           in
           some
           things
           as
           in
           others
           .
           This
           Vniuersalitie
           therefore
           of
           care
           and
           endeuour
           is
           a
           good
           Argument
           of
           Sinceritie
           .
           As
           on
           the
           other
           side
           it
           is
           a
           shrewd
           signe
           of
           
             vnsoundnesse
             and
             insinceritie
          
           ,
           a
           when
           men
           will
           seeme
           to
           make
           conscience
           of
           performance
           of
           some
           good
           duties
           ,
           and
           yet
           are
           wholly
           carelesse
           and
           regardlesse
           of
           others
           :
           or
           when
           they
           will
           seeme
           to
           make
           conscience
           of
           the
           forbearance
           of
           some
           sinnes
           ,
           and
           yet
           lie
           and
           liue
           in
           the
           ordinary
           practise
           of
           others
           ,
           which
           yet
           they
           cannot
           be
           so
           ignorant
           as
           not
           to
           know
           ,
           or
           so
           vnmindful
           ,
           as
           not
           to
           consider
           to
           be
           sinnes
           .
           Thus
           was
           
             Herods
             hypocrisie
          
           detected
           and
           discouered
           .
           He
           stood
           in
           some
           awe
           of
           Iohn
           ,
           knowing
           him
           to
           be
           a
           very
           holy
           man
           :
           and
           because
           hee
           would
           be
           esteemed
           religious
           ,
           and
           would
           seeme
           to
           respect
           him
           ,
           b
           
             he
             heard
             him
             oft
          
           ,
           and
           at
           his
           motion
           
             did
             many
             good
             things
          
           :
           yea
           and
           it
           is
           like
           enough
           that
           
           hee
           outwardly
           reformed
           many
           things
           amisse
           ,
           that
           Iohn
           found
           fault
           with
           ,
           either
           in
           his
           Court
           ,
           or
           in
           himselfe
           .
           But
           yet
           hee
           would
           not
           leaue
           the
           keeping
           of
           his
           
             Brothers
             wife
          
           for
           all
           that
           ;
           and
           therefore
           c
           when
           Iohn
           began
           to
           deale
           plainly
           with
           him
           in
           that
           point
           ,
           he
           then
           brake
           off
           all
           ,
           and
           committed
           Iohn
           toward
           ;
           and
           made
           it
           euidently
           appeare
           thereby
           ,
           that
           all
           his
           former
           reformation
           and
           well-doing
           ,
           was
           but
           in
           shew
           only
           ,
           and
           for
           other
           ends
           .
           And
           hereby
           also
           was
           Iehues
           zeale
           descried
           to
           be
           vnsound
           .
           He
           made
           a
           great
           shew
           a
           while
           of
           zeale
           for
           God
           and
           his
           worship
           :
           and
           d
           Ionadab
           must
           needs
           along
           with
           him
           and
           see
           it
           .
           He
           was
           zealous
           e
           against
           Baal
           ,
           that
           was
           f
           the
           ruine
           of
           Ahabs
           house
           ,
           and
           g
           against
           Ahabs
           house
           ,
           which
           it
           was
           h
           not
           for
           his
           safetie
           ,
           as
           he
           thought
           ,
           to
           let
           stand
           ,
           or
           to
           leaue
           any
           remainder
           of
           :
           but
           i
           he
           gaue
           way
           to
           the
           Calues
           ,
           though
           no
           lesse
           abominable
           in
           Gods
           sight
           ,
           and
           as
           dishonourable
           vnto
           him
           ,
           because
           k
           that
           seemed
           to
           be
           
             the
             stay
             of
             his
             estate
          
           .
           And
           so
           he
           shewed
           thereby
           that
           all
           his
           Pietie
           was
           no
           better
           than
           meere
           Policie
           ;
           and
           that
           he
           sought
           but
           his
           owne
           ends
           in
           either
           .
           And
           in
           like
           manner
           when
           men
           and
           women
           shall
           be
           content
           to
           reforme
           their
           liues
           ,
           and
           conforme
           themselues
           to
           the
           will
           and
           word
           of
           God
           in
           some
           things
           ,
           but
           stand
           out
           wilfully
           in
           some
           other
           things
           ,
           refusing
           to
           practise
           the
           like
           reformation
           ,
           or
           to
           shew
           the
           like
           conformitie
           in
           them
           ,
           albeit
           they
           be
           in
           heart
           and
           conscience
           conuinced
           of
           their
           dutie
           therein
           ,
           it
           is
           an
           euident
           Argument
           of
           vnsoundnesse
           .
        
         
         
           A
           second
           Note
           of
           Sinceritie
           is
           Vniformitie
           .
           
           As
           an
           Vniuersalitie
           ,
           so
           an
           vniformitie
           in
           well
           doing
           :
           when
           a
           man
           keepeth
           *
           an
           equable
           tenour
           in
           his
           courses
           and
           cariage
           ,
           not
           strict
           in
           some
           things
           ,
           and
           slack
           in
           other
           ,
           though
           ,
           it
           may
           be
           ,
           not
           wholly
           regardlesse
           of
           them
           ;
           but
           holdeth
           an
           euen
           hand
           generally
           in
           his
           care
           and
           obseruance
           of
           things
           enioyned
           him
           by
           God.
           
           
             I
             charge
             thee
          
           ,
           saith
           the
           Apostle
           to
           
             Timothy
             ,
             that
             thou
             obserue
             all
             these
             things
             ,
             without
             preferring
             one
             before
             another
             ,
             and
             that
             thou
             doe
             nothing
             partially
             .
          
           And
           saith
           Dauid
           ,
           as
           before
           ,
           l
           
             I
             haue
             all
             thy
             Precepts
             concerning
             all
             things
             in
             esteeme
          
           ;
           and
           I
           forbeare
           not
           only
           ,
           but
           euen
           
             abhorre
             all
             wicked
             waies
          
           .
           And
           againe
           ,
           m
           
             By
             thy
             Commandements
             I
             get
             vnderstanding
             ;
             and
             therefore
             I
             abhorre
          
           not
           some
           one
           or
           two
           ,
           but
           
             each
             wicked
             way
          
           .
           His
           Zeale
           was
           not
           partiall
           ,
           but
           
             indifferently
             against
             all
          
           .
           And
           it
           is
           †
           
             an
             euident
             signe
          
           ,
           saith
           one
           of
           the
           Auncients
           ,
           that
           our
           Zeale
           is
           
             of
             God
          
           ,
           when
           in
           like
           manner
           wee
           finde
           our selues
           alike
           affected
           in
           regard
           of
           all
           sinne
           ,
           whatsoeuer
           God
           may
           bee
           dishonoured
           by
           ,
           as
           well
           in
           one
           kinde
           as
           in
           another
           .
        
         
           But
           on
           the
           other
           side
           ,
           when
           men
           will
           seeme
           wonderfull
           earnest
           and
           eager
           for
           the
           obseruation
           of
           some
           of
           Gods
           ordinances
           ,
           maruellous
           strict
           and
           precise
           in
           the
           keeping
           of
           some
           precepts
           ,
           extreme
           fiery
           in
           their
           opposition
           against
           some
           enormities
           ,
           excessiue
           in
           their
           hatred
           and
           detestation
           of
           some
           sinnes
           ,
           yea
           sometime
           but
           supposed
           sinnes
           ,
           euen
           to
           
           
           the
           abhorring
           of
           mens
           persons
           for
           them
           ;
           but
           haue
           nothing
           the
           like
           intention
           of
           zeale
           and
           feruour
           in
           other
           matters
           ,
           though
           of
           as
           great
           moment
           ,
           or
           against
           other
           sinnes
           ,
           though
           no
           lesse
           hainous
           than
           those
           ;
           albeit
           they
           will
           not
           seeme
           wholly
           carelesse
           or
           altogether
           regardlesse
           either
           of
           the
           one
           or
           of
           the
           other
           :
           And
           especially
           when
           men
           will
           seeme
           to
           be
           so
           double
           diligent
           in
           lesse
           matters
           ,
           things
           of
           ceremonie
           and
           circumstance
           onely
           ,
           when
           they
           are
           but
           negligent
           the
           whiles
           in
           far
           greater
           ;
           very
           strait-laced
           in
           the
           one
           ,
           but
           ouer-loose-girt
           in
           the
           other
           :
           It
           is
           a
           shrewd
           argument
           that
           their
           hearts
           are
           not
           vpright
           in
           either
           :
           but
           that
           they
           are
           carried
           away
           with
           o
           some
           corrupt
           humour
           or
           other
           ,
           selfe-loue
           ,
           or
           emulation
           ,
           or
           vaine-glory
           ,
           or
           the
           like
           ,
           that
           shrowdeth
           it selfe
           in
           the
           habit
           of
           pietie
           and
           zeale
           .
           Thus
           our
           Sauiour
           discouered
           the
           hypocrisie
           of
           the
           Scribes
           and
           Pharisees
           in
           his
           time
           .
           p
           
             Woe
             be
             vnto
             you
             Scribes
             and
             Pharisees
             ,
             hypocrites
             ,
          
           saith
           our
           Sauiour
           ;
           
             for
             you
             tithe
             Mint
             and
             Anise
             ,
             and
             Cumin
             ,
             and
             euery
             kinde
             of
             Pot-herbe
             ;
             but
             iudgement
             ,
             mercie
             ,
             fidelitie
             ,
             and
             the
             weightier
             things
             of
             the
             Law
             yee
             neglect
          
           ;
           q
           
             yee
             straine
             at
             a
             Gnat
             ,
             and
          
           r
           
             swallow
             a
             Camell
          
           .
           They
           were
           very
           precise
           and
           curious
           in
           paying
           their
           Tithes
           ,
           euen
           of
           trifles
           ;
           (
           wherein
           they
           shall
           one
           day
           rise
           in
           iudgement
           against
           not
           a
           few
           Christians
           ,
           and
           s
           condemne
           them
           therein
           ,
           though
           themselues
           to
           be
           condemned
           )
           and
           in
           some
           other
           like
           businesses
           of
           lesser
           moment
           ;
           but
           in
           other
           matters
           more
           weightie
           they
           shewed
           nothing
           the
           
           like
           strictnesse
           ,
           and
           are
           by
           our
           Sauiour
           therefore
           censured
           for
           no
           better
           than
           hollow-hearted
           hypocrites
           .
           And
           assuredly
           as
           inequalitie
           of
           the
           pulse
           argueth
           much
           distemper
           in
           the
           bodie
           ;
           so
           this
           ineq●alitie
           of
           cariage
           argueth
           little
           soundnesse
           in
           the
           soule
           .
           t
           
             It
             is
             no
             true
             religion
             or
             pietie
             ,
             but
             dissimulation
             and
             hypocrisie
             ,
             that
             is
             not
             in
             all
             things
             like
             it selfe
          
           ;
           saith
           an
           Author
           that
           pretendeth
           to
           be
           Cyprian
           ,
           though
           indeed
           he
           be
           u
           not
           ,
           speaking
           of
           some
           that
           were
           very
           nice
           and
           curious
           ,
           euen
           to
           some
           taint
           and
           spice
           of
           superstition
           ,
           of
           but
           touching
           an
           Image
           ,
           or
           tasting
           ought
           that
           had
           any
           seeming
           reference
           to
           an
           Idoll
           ;
           but
           were
           ouer-loose
           and
           carelesse
           of
           their
           cariage
           otherwise
           .
           Euery
           true
           Christian
           as
           he
           is
           renewed
           in
           part
           in
           all
           parts
           ,
           so
           he
           hath
           a
           kinde
           of
           
             proportionable
             growth
             in
             each
             part
          
           ,
           as
           x
           the
           Apostle
           speaketh
           of
           the
           mysticall
           
             bodie
             of
             Christ
          
           in
           generall
           .
           As
           he
           is
           not
           as
           a
           
             maimed
             person
          
           ,
           one
           that
           wanteth
           tongue
           ,
           or
           legs
           ,
           or
           hands
           ,
           or
           some
           other
           limbes
           ,
           but
           as
           one
           that
           hath
           a
           whole
           
             entire
             organicall
             bodie
          
           :
           So
           he
           is
           not
           
             as
             a
             monster
          
           ,
           *
           one
           that
           hath
           the
           Head
           or
           Hand
           ,
           Backe
           or
           Belly
           bigger
           than
           the
           whole
           Bodie
           besides
           ,
           but
           hath
           
             a
             comely
             symmetry
          
           of
           each
           part
           with
           part
           .
           As
           there
           are
           y
           
             no
             Dwarfes
             in
             Christs
             Bodie
          
           ,
           none
           that
           grow
           not
           at
           all
           ,
           but
           stand
           euer
           at
           a
           stay
           :
           So
           in
           the
           Christian
           soule
           no
           Grace
           doth
           so
           stand
           at
           a
           stay
           while
           the
           rest
           grow
           ,
           much
           lesse
           doe
           they
           all
           so
           stand
           at
           a
           stay
           ,
           while
           some
           one
           groweth
           ,
           that
           any
           one
           should
           so
           excessiuely
           outstrip
           all
           the
           rest
           ,
           z
           that
           the
           rest
           in
           regard
           of
           it
           should
           scarce
           be
           seene
           .
           
           
           
           
           
           Neither
           is
           
             a
             Christian
             man
          
           like
           a
           new
           
             vpstars
             Courtier
          
           ,
           who
           because
           he
           is
           not
           able
           to
           furnish
           himselfe
           all
           ouer
           compleatly
           at
           first
           ,
           is
           faine
           to
           weare
           his
           apparell
           vnsutable
           in
           the
           seuerall
           parts
           of
           it
           .
           Yea
           rather
           ,
           as
           it
           is
           an
           argument
           of
           
             affectation
             of
             wealth
          
           when
           men
           goe
           well
           and
           richly
           apparelled
           ,
           in
           some
           one
           part
           of
           their
           apparell
           ,
           but
           haue
           not
           the
           rest
           sutable
           and
           correspondent
           thereunto
           :
           so
           it
           is
           an
           argument
           rather
           of
           
             affectation
             of
             holinesse
          
           ,
           than
           of
           
             true
             holinesse
          
           indeed
           ,
           when
           men
           are
           so
           vnequall
           and
           vnsutable
           in
           their
           courses
           and
           dispositions
           ,
           in
           some
           one
           or
           two
           things
           demeaning
           themselues
           as
           exceedingly
           restrict
           ,
           but
           in
           many
           others
           ,
           or
           the
           most
           things
           againe
           as
           remisse
           ;
           when
           their
           care
           and
           conscience
           in
           some
           things
           ,
           is
           not
           in
           some
           sort
           proportionable
           and
           correspondent
           to
           that
           that
           they
           make
           shew
           of
           in
           other
           things
           :
           Nor
           doth
           the
           one
           proue
           ,
           much
           lesse
           make
           a
           man
           the
           richer
           ;
           nay
           *
           it
           hindereth
           rather
           ,
           and
           is
           a
           meanes
           to
           cast
           him
           more
           behinde
           hand
           :
           nor
           doth
           the
           other
           proue
           ,
           much
           lesse
           make
           a
           man
           truly
           religious
           ;
           nay
           it
           hindereth
           rather
           ,
           while
           with
           a
           generall
           neglect
           of
           growth
           in
           ,
           or
           regard
           of
           other
           good
           duties
           ,
           a
           mans
           studie
           and
           care
           is
           wholly
           set
           and
           spent
           vpon
           some
           one
           particular
           that
           hee
           pleaseth
           himselfe
           in
           ;
           as
           where
           the
           matter
           that
           should
           nourish
           and
           support
           the
           whole
           bodie
           ,
           is
           conueighed
           all
           to
           some
           one
           part
           ,
           not
           so
           much
           to
           feed
           it
           ,
           as
           to
           feed
           a
           wen
           that
           groweth
           vpon
           it
           .
        
         
           A
           third
           Note
           of
           Sinceritie
           ,
           
           is
           Vbiquitie
           :
           when
           a
           man
           is
           in
           some
           measure
           alike
           in
           all
           places
           ,
           as
           
           well
           
           in
           bad
           company
           as
           in
           good
           ,
           in
           priuate
           as
           in
           publike
           ,
           in
           Church
           ,
           out
           of
           Church
           ,
           at
           home
           and
           abroad
           .
           To
           this
           purpose
           it
           is
           that
           Dauid
           saith
           of
           himselfe
           ;
           a
           
             I
             haue
             set
             the
             Lord
             alwaies
             before
             my
             face
             .
          
           And
           ,
           b
           
             All
             my
             waies
             are
             in
             thy
             sight
             .
          
           As
           c
           
             all
             Gods
             waies
             in
             his
             sight
          
           ;
           so
           
             all
             his
             waies
             in
             Gods
             sight
             :
          
           and
           therefore
           wheresoeuer
           he
           was
           ,
           as
           d
           being
           
             euer
             in
             Gods
             eye
          
           ,
           he
           endeuoured
           to
           approue
           himselfe
           vnto
           God.
           Those
           things
           that
           are
           naturall
           follow
           a
           man
           whithersoeuer
           he
           goeth
           ,
           and
           accompany
           him
           constantly
           wheresoeuer
           he
           become
           .
           e
           
             Change
             of
             place
          
           ,
           saith
           the
           Heathen
           man
           ,
           
             causeth
             not
             any
             change
             of
             minde
             .
          
           As
           it
           is
           with
           the
           motion
           of
           the
           heart
           and
           the
           lungs
           in
           the
           bodie
           ;
           they
           are
           of
           themselues
           beating
           and
           stirring
           wheresoeuer
           a
           man
           is
           ,
           or
           whatsoeuer
           he
           is
           about
           ,
           and
           it
           is
           painefull
           to
           a
           man
           therefore
           to
           restraine
           the
           worke
           of
           them
           ,
           or
           to
           hold
           his
           breath
           for
           any
           time
           :
           so
           it
           is
           a
           good
           signe
           that
           godlinesse
           is
           growne
           to
           a
           kinde
           of
           connaturalnesse
           with
           vs
           ,
           when
           our
           religious
           disposition
           continueth
           with
           vs
           in
           all
           places
           ,
           and
           is
           in
           some
           sort
           working
           in
           vs
           ,
           wheresoeuer
           we
           are
           :
           so
           that
           it
           is
           with
           vs
           ,
           as
           with
           Dauid
           it
           was
           ,
           who
           saith
           of
           himselfe
           ,
           that
           f
           howsoeuer
           he
           had
           purposed
           to
           forbeare
           speaking
           of
           ought
           that
           was
           good
           while
           he
           was
           in
           companie
           with
           some
           wicked
           ,
           and
           some
           prophane
           ones
           were
           in
           presence
           ,
           yet
           it
           was
           
             no
             small
             paine
             to
             him
          
           ,
           and
           he
           was
           hardly
           able
           to
           restraine
           or
           to
           containe
           himselfe
           .
           It
           was
           with
           him
           as
           it
           was
           sometime
           with
           Ieremie
           ,
           in
           somewhat
           the
           like
           case
           ,
           but
           of
           greater
           necessitie
           ▪
           
           when
           he
           saw
           what
           euill
           entertainment
           the
           word
           of
           God
           found
           with
           the
           most
           ,
           g
           he
           had
           once
           resolued
           he
           saith
           ,
           
             not
             to
             mention
             Gods
             Name
             any
             more
          
           to
           them
           ;
           but
           he
           could
           not
           for
           his
           life
           keepe
           long
           that
           his
           vnwarrantable
           resolution
           ;
           
             Gods
             word
             was
             as
             a
             fire
             in
             his
             brest
             ,
             and
             as
             a
             flame
          
           h
           
             shut
             vp
             in
             his
             bones
          
           ,
           so
           that
           he
           soone
           
             grew
             weary
             of
             it
             ,
             and
             he
             could
             not
          
           by
           any
           meanes
           
             keepe
             it
             in
          
           .
           Not
           that
           at
           all
           times
           and
           in
           all
           places
           men
           are
           bound
           i
           to
           discouer
           themselues
           in
           this
           kinde
           ,
           or
           k
           to
           maintaine
           matter
           of
           religious
           discourse
           in
           all
           companies
           .
           It
           was
           one
           of
           
             Pythagor
             as
          
           his
           precepts
           ,
           that
           l
           a
           man
           should
           not
           beare
           
             Gods
             Image
          
           or
           Name
           about
           him
           
             on
             the
             Ring
          
           that
           ordinarily
           hee
           wore
           .
           And
           m
           
             holy
             things
          
           ,
           saith
           our
           Sauiour
           ,
           
             are
             not
             to
             be
             offered
             vnto
             Dogs
             ,
             nor
             pearles
             cast
             before
             Swine
             .
          
           No
           :
           we
           must
           be
           warie
           where
           and
           before
           whom
           we
           speake
           ;
           and
           take
           heed
           how
           by
           our
           in●iscreet
           cariage
           in
           such
           kinde
           we
           wrong
           religion
           it selfe
           ,
           and
           make
           it
           ridiculons
           .
           But
           that
           euen
           *
           among
           such
           we
           retaine
           still
           a
           religious
           disposition
           ;
           and
           the
           restraint
           of
           good
           imployments
           be
           grieuous
           vnto
           vs
           ,
           though
           no
           necessitie
           lie
           vpon
           vs
           ,
           as
           vpon
           n
           Ieremie
           there
           did
           ,
           hauing
           no
           iust
           opportunitie
           for
           such
           imployment
           at
           the
           present
           ;
           which
           may
           be
           a
           meanes
           to
           seale
           vp
           our
           sinceritie
           vnto
           vs.
           In
           like
           manner
           when
           we
           shall
           be
           religiously
           affected
           ,
           not
           when
           we
           are
           in
           the
           Church
           onely
           ,
           or
           about
           some
           solemne
           part
           of
           Gods
           seruice
           ,
           (
           at
           which
           time
           the
           solemnitie
           of
           the
           action
           ,
           and
           the
           very
           sight
           of
           others
           enforceth
           a
           kinde
           of
           conformitie
           
           and
           outward
           semblance
           of
           holinesse
           on
           those
           many
           times
           that
           are
           most
           prophane
           ,
           )
           but
           euen
           out
           of
           the
           Church
           also
           ,
           and
           out
           of
           Gods
           solemne
           seruice
           ,
           euen
           when
           we
           are
           about
           our
           ordinarie
           affaires
           :
           Nor
           when
           we
           shall
           be
           in
           the
           presence
           only
           of
           others
           ,
           either
           good
           or
           bad
           ,
           familiars
           ,
           or
           strangers
           ,
           but
           when
           we
           shall
           be
           retired
           also
           and
           alone
           by
           our selues
           .
        
         
           For
           a
           true
           Christian
           is
           ,
           as
           the
           Heathen
           Philosopher
           saith
           of
           
             a
             good
             man
          
           ,
           like
           o
           
             a
             Cube
          
           or
           
             a
             Square
          
           ,
           or
           ,
           if
           you
           will
           ,
           like
           
             a
             Die
          
           ,
           that
           falleth
           alike
           euery
           way
           ,
           and
           keepeth
           the
           same
           site
           ,
           whersoeuer
           or
           which
           way
           soeuer
           you
           seat
           it
           :
           He
           is
           as
           p
           Gold
           ,
           saith
           Chrysostome
           ,
           which
           cast
           you
           it
           into
           the
           Fire
           ,
           it
           will
           
             not
             waste
          
           ;
           lay
           it
           you
           in
           the
           water
           ,
           it
           will
           
             not
             rust
          
           ;
           it
           will
           retaine
           still
           it
           owne
           puritie
           ,
           wheresoeuer
           it
           be
           kept
           .
        
         
           But
           on
           the
           other
           side
           ,
           when
           men
           are
           like
           the
           q
           Chamaeleon
           ,
           readie
           to
           change
           their
           hue
           with
           euery
           one
           that
           they
           company
           or
           conuerse
           with
           ;
           like
           the
           r
           Polypus
           ,
           that
           resembleth
           euery
           stone
           that
           it
           sticketh
           to
           ;
           like
           the
           s
           Water
           that
           conformeth
           it selfe
           easily
           and
           instantly
           to
           the
           shape
           
           and
           fashion
           of
           euery
           thing
           that
           either
           it
           is
           powred
           into
           ,
           or
           that
           is
           dipped
           in
           it
           ;
           or
           like
           t
           Pictures
           cunningly
           and
           curiously
           drawen
           ,
           that
           seeme
           to
           turne
           their
           eyes
           euery
           way
           ,
           and
           to
           fixe
           them
           on
           euery
           one
           that
           commeth
           in
           the
           way
           ,
           or
           that
           casteth
           his
           eye
           on
           them
           ;
           can
           be
           religious
           among
           such
           ,
           and
           prophane
           among
           other
           such
           ,
           be
           such
           euer
           as
           the
           company
           is
           that
           they
           are
           in
           :
           Orlike
           the
           u
           Buskins
           anciently
           vsed
           in
           Tragoedies
           ,
           that
           would
           serue
           either
           leg
           alike
           ;
           are
           as
           fit
           for
           one
           societie
           as
           for
           another
           :
           Or
           like
           the
           x
           Plaiers
           that
           vsed
           them
           ,
           such
           as
           acting
           Princely
           parts
           ,
           weare
           royall
           apparell
           ,
           keepe
           state
           ,
           and
           demeane
           themselues
           grauely
           and
           soberly
           so
           long
           as
           they
           are
           in
           publike
           view
           vpon
           the
           stage
           ;
           but
           when
           they
           haue
           done
           acting
           ,
           are
           no
           sooner
           off
           the
           stage
           ,
           but
           they
           passe
           presently
           into
           another
           ,
           a
           cleane
           contrary
           ,
           habite
           ,
           retaine
           neither
           prince-like
           behauiour
           nor
           apparell
           ,
           but
           are
           most
           beggerly
           ,
           base
           and
           debauched
           ,
           either
           in
           priuate
           by
           themselues
           ,
           or
           among
           their
           companions
           like
           themselues
           :
           In
           the
           Church
           and
           publike
           assemblies
           ,
           cary
           themselues
           very
           deuoutly
           ,
           and
           in
           the
           presence
           of
           others
           affect
           a
           shew
           of
           religion
           ,
           but
           out
           of
           the
           congregation
           are
           farre
           from
           all
           shew
           of
           godlinesse
           ,
           or
           in
           their
           priuate
           conuersation
           haue
           little
           or
           no
           care
           at
           all
           of
           ought
           in
           that
           kind
           ;
           it
           is
           a
           sure
           signe
           of
           no
           soundnesse
           at
           all
           in
           such
           as
           be
           *
           so
           variously
           affected
           :
           acting
           like
           those
           Stage-players
           ,
           sometime
           one
           part
           ,
           and
           sometime
           another
           ,
           as
           either
           by
           others
           they
           are
           assigned
           them
           ,
           or
           as
           the
           places
           that
           they
           are
           put
           vpon
           
           them
           for
           the
           present
           .
           y
           
             It
             is
             no
             true
             deuotion
          
           ,
           saith
           Lactantius
           ,
           that
           
             leaueth
             a
             man
             at
             the
             Church-doore
             .
          
           Where
           religion
           is
           not
           shewed
           in
           the
           actions
           of
           a
           mans
           life
           ,
           in
           the
           course
           of
           his
           calling
           ,
           as
           well
           as
           in
           the
           congregation
           and
           in
           his
           Church-seruice
           ,
           Such
           z
           religion
           (
           Saint
           Iames
           saith
           it
           ,
           )
           
             is
             but
             vaine
          
           and
           vnsound
           .
           Nor
           is
           that
           religion
           any
           better
           that
           affecteth
           view
           and
           sight
           ,
           that
           loueth
           to
           be
           seene
           ;
           (
           it
           was
           the
           Pharisees
           deuotion
           a
           that
           
             did
             all
             so
             as
             men
             might
             see
          
           what
           they
           did
           :
           )
           that
           is
           loud
           and
           talkatiue
           in
           company
           ,
           silent
           in
           secret
           ,
           in
           presence
           of
           others
           operatiue
           ,
           idle
           in
           priuate
           .
           As
           the
           Heathen
           man
           saith
           of
           one
           that
           b
           neuer
           wept
           or
           mourned
           for
           her
           mother
           ,
           but
           when
           there
           was
           some
           bodie
           by
           to
           see
           her
           ;
           c
           
             He
             mourneth
             not
             heartily
             that
             affecteth
             to
             bee
             seene
             mourning
             ,
             and
             mourneth
             not
             therefore
             but
             where
             some
             may
             see
             it
             :
             He
             mourneth
             indeed
             heartily
             ,
             that
             mourneth
             then
             when
             there
             is
             none
             by
             to
             take
             notice
             of
             it
             ,
             and
             to
             beare
             witnesse
             that
             he
             mourneth
             .
          
           So
           in
           this
           case
           ,
           he
           is
           not
           sincerely
           religious
           ,
           that
           affecteth
           to
           haue
           his
           religion
           seene
           ,
           and
           that
           neuer
           therefore
           carieth
           himselfe
           religiously
           ,
           but
           where
           others
           are
           by
           to
           take
           notice
           of
           it
           :
           he
           is
           truly
           religious
           that
           is
           carefull
           to
           cary
           himselfe
           religiously
           ,
           and
           is
           frequent
           and
           diligent
           in
           holy
           duties
           ,
           euen
           then
           when
           hee
           is
           alone
           by
           himselfe
           ,
           as
           well
           as
           when
           he
           is
           in
           the
           presence
           and
           company
           of
           others
           ;
           that
           d
           
             conuerseth
             so
             with
             men
          
           ,
           saith
           the
           Heathen
           man
           ,
           
             as
             if
             God
             ouer-looked
             him
             ,
             communeth
             with
             God
          
           so
           euen
           in
           priuate
           ,
           
             as
             if
             men
             ouer-heard
             him
          
           .
           And
           certainly
           ,
           howsoeuer
           it
           be
           true
           
           indeed
           ,
           that
           e
           the
           publike
           Seruice
           is
           of
           exceeding
           great
           benefit
           ,
           and
           therefore
           f
           highly
           to
           be
           esteemed
           ,
           as
           g
           hauing
           a
           more
           powerfull
           ,
           liuely
           and
           effectuall
           worke
           of
           the
           Spirit
           in
           it
           ,
           and
           h
           a
           more
           speciall
           blessing
           of
           God
           promised
           and
           annexed
           vnto
           it
           ;
           in
           regard
           whereof
           ,
           Dauid
           though
           a
           man
           i
           
             full
             of
             the
             Spirit
             of
             Grace
             ,
          
           yet
           could
           not
           during
           his
           exilement
           content
           himselfe
           with
           his
           owne
           priuate
           meditations
           and
           deuotions
           ,
           but
           k
           longed
           exceedingly
           ,
           and
           prayed
           most
           instantly
           to
           haue
           free
           libertie
           of
           accesse
           againe
           to
           the
           publike
           assemblies
           of
           the
           Saints
           :
           yet
           when
           vpon
           a
           mans
           sicke
           or
           death-bed
           Satan
           shall
           be
           busie
           about
           him
           ,
           and
           calling
           his
           sinceritie
           in
           question
           ,
           a
           man
           may
           in
           such
           case
           be
           more
           comforted
           ,
           and
           receiue
           better
           assurance
           of
           his
           sinceritie
           ,
           by
           consideration
           of
           his
           frequencie
           and
           diligence
           in
           holy
           duties
           in
           priuate
           ,
           because
           in
           them
           there
           can
           be
           least
           danger
           or
           suspicion
           of
           hypocrisie
           ,
           l
           which
           none
           but
           God
           and
           his
           owne
           soule
           hath
           beene
           priuie
           vnto
           ,
           than
           by
           all
           that
           hee
           hath
           performed
           either
           publikely
           or
           priuately
           in
           the
           presence
           of
           others
           .
        
         
           A
           fourth
           Note
           
           of
           Sinceritie
           is
           
             Perpetuitie
             ,
             Constancie
          
           ,
           permanence
           ,
           continuance
           :
           when
           we
           are
           not
           godly
           and
           religious
           by
           fits
           and
           starts
           only
           ,
           vpon
           some
           speciall
           and
           extraordinary
           occasions
           ,
           but
           m
           in
           a
           constant
           and
           continued
           course
           ,
           at
           all
           times
           ,
           euen
           when
           such
           occasions
           cease
           .
           n
           
             I
             haue
             applied
             my selfe
             to
             keepe
             thy
             Commandements
             continually
             ,
          
           saith
           Dauid
           :
           And
           ,
           o
           
             I
             will
             delight
             my selfe
             continually
             in
             thy
             Commandements
             ,
             
             which
             I
             loue
             .
          
           And
           ,
           p
           
             Blessed
             is
             the
             man
             ,
             that
             feareth
             continually
          
           ;
           saith
           Salomon
           .
           This
           constant
           delight
           in
           the
           word
           of
           God
           ,
           this
           constant
           applying
           of
           our selues
           to
           the
           doing
           of
           the
           will
           of
           God
           ,
           this
           continual
           standing
           in
           awe
           of
           God
           ,
           is
           a
           sound
           note
           of
           sinceritie
           .
           But
           q
           when
           men
           seeme
           to
           be
           so
           affected
           only
           vpon
           some
           extraordinarie
           occasions
           ,
           and
           when
           those
           are
           once
           ouer
           ,
           all
           is
           gone
           againe
           ,
           it
           is
           a
           shrewd
           signe
           that
           nothing
           was
           euer
           sound
           or
           sincere
           with
           them
           .
           And
           this
           well
           weighed
           will
           easily
           discouer
           the
           vnsoundnesse
           of
           many
           sorts
           that
           yet
           make
           a
           great
           shew
           for
           a
           season
           .
           Some
           at
           the
           first
           hearing
           of
           the
           Word
           seeme
           to
           be
           wondrously
           affected
           and
           rauished
           with
           it
           .
           The
           noueltie
           and
           the
           strangenesse
           of
           the
           Doctrine
           deliuered
           ,
           (
           as
           they
           say
           at
           Athens
           ,
           r
           
             We
             will
             heare
             thee
             once
             againe
             ,
             because
             thou
             tellest
             vs
             of
             new
             Doctrine
             ,
             such
             as
             we
             neuer
             heard
             of
             before
             ;
             )
          
           or
           the
           eloquence
           and
           powerfull
           deliuerie
           of
           the
           Preacher
           ,
           (
           some
           s
           Apollos
           ,
           it
           may
           be
           ,
           or
           some
           t
           
             son
             of
             Thunder
          
           ;
           u
           
             one
             that
             speaketh
             so
             as
             they
             neuer
             heard
             man
             speake
             before
             ;
             )
          
           or
           the
           consideration
           of
           such
           x
           glorious
           matters
           as
           are
           in
           it
           propounded
           ,
           of
           
             an
             heauen
          
           and
           
             an
             happinesse
          
           ,
           and
           
             blessednesse
             beyond
             conceit
          
           ,
           and
           
             without
             end
          
           ;
           may
           much
           affect
           euen
           a
           naturall
           man
           ,
           at
           the
           first
           hearing
           especially
           ,
           and
           make
           him
           to
           be
           wondrously
           delighted
           in
           it
           :
           and
           yet
           may
           the
           Word
           haue
           no
           sound
           or
           sauing
           worke
           on
           him
           :
           all
           may
           proue
           but
           a
           flash
           ,
           and
           so
           be
           by
           and
           by
           gone
           againe
           .
           y
           
             Those
             that
             receiue
             the
             seed
             on
             the
             stony
             ground
             ,
             heare
             the
             Word
             at
             first
             with
             some
             delight
             ,
             but
             shortly
             
             after
             they
             dwindle
             and
             wither
             away
             ,
             because
             they
             want
             root
             .
          
           This
           their
           delight
           is
           not
           permanent
           ,
           because
           the
           
             Word
             had
             no
             root
          
           in
           them
           .
           Yea
           thus
           ,
           as
           a
           a
           reuerend
           Diuine
           well
           obserueth
           ,
           and
           b
           an
           Heathen
           man
           also
           in
           effect
           the
           same
           long
           before
           him
           ,
           as
           some
           are
           said
           to
           be
           Sea-sicke
           ;
           so
           others
           may
           be
           said
           to
           be
           Sermon-sicke
           .
           Sea-passengers
           that
           doe
           not
           well
           brooke
           the
           Seas
           ,
           so
           long
           as
           they
           are
           vpon
           the
           water
           ,
           are
           faint
           and
           sicke
           ,
           and
           out
           of
           frame
           ,
           so
           as
           that
           they
           thinke
           they
           shall
           sure
           miscarie
           with
           it
           ,
           they
           make
           account
           to
           die
           no
           other
           death
           ;
           but
           when
           they
           haue
           gotten
           on
           land
           and
           reposed
           them
           a
           while
           ,
           they
           are
           as
           well
           againe
           as
           euer
           they
           were
           .
           So
           is
           it
           with
           some
           meere
           naturall
           men
           sometime
           at
           a
           Sermon
           .
           Hearing
           some
           powerfull
           Diuine
           ,
           that
           striketh
           somewhat
           home
           with
           them
           ,
           that
           
             thundreth
             and
             lightneth
          
           ,
           as
           he
           said
           that
           c
           Pericles
           did
           ,
           their
           minde
           is
           troubled
           ,
           and
           their
           conscience
           touched
           ,
           and
           their
           soule
           melteth
           ,
           and
           they
           grow
           heart-sicke
           ,
           and
           haue
           much
           inward
           remorse
           ,
           and
           begin
           to
           bethinke
           themselues
           of
           taking
           a
           new
           course
           ;
           but
           no
           sooner
           the
           Sermon
           is
           done
           ,
           and
           they
           are
           come
           out
           of
           the
           Church
           ,
           and
           haue
           taken
           a
           little
           the
           fresh
           aire
           of
           the
           world
           againe
           ,
           but
           all
           is
           ouer
           and
           gone
           ,
           they
           are
           restored
           to
           their
           wonted
           estate
           ,
           and
           retired
           to
           their
           former
           courses
           againe
           .
           It
           is
           with
           them
           ,
           as
           with
           those
           that
           haue
           *
           taken
           a
           small
           quantitie
           of
           some
           purging
           Physicke
           beneath
           
           the
           due
           dosis
           ,
           enough
           to
           stirre
           and
           trouble
           them
           ,
           but
           not
           enough
           to
           purge
           or
           to
           worke
           ought
           out
           of
           them
           .
           You
           may
           see
           some
           such
           thing
           in
           Foelix
           ,
           d
           when
           he
           heard
           Paul
           discourse
           very
           powerfully
           (
           as
           right
           well
           he
           could
           )
           of
           
             iustice
             ,
             righteousnesse
             ,
             repentance
             ,
             and
             the
             iudgement
             to
             come
             ,
          
           he
           was
           cast
           into
           a
           trembling
           fit
           withall
           for
           the
           present
           :
           and
           not
           able
           well
           to
           brooke
           either
           the
           matter
           of
           his
           doctrine
           ,
           or
           the
           manner
           of
           his
           deliuerie
           of
           it
           ,
           he
           caused
           him
           to
           breake
           off
           ;
           but
           that
           he
           was
           neuer
           the
           better
           for
           it
           afterward
           ,
           appeareth
           hereby
           ,
           in
           that
           notwithstanding
           it
           e
           he
           persisted
           in
           his
           accustomed
           bribery
           ,
           and
           other
           the
           like
           corrupt
           courses
           .
           Againe
           thus
           some
           for
           a
           brunt
           at
           their
           first
           comming
           on
           to
           the
           profession
           of
           religion
           ,
           hauing
           some
           speciall
           motiue
           to
           incite
           them
           thereunto
           ,
           seeme
           very
           feruent
           and
           Zealous
           ,
           euen
           f
           
             seething
             hot
          
           ,
           as
           the
           word
           is
           ;
           but
           after
           a
           while
           proue
           g
           luke-warme
           ,
           and
           at
           length
           euen
           h
           key-cold
           :
           *
           like
           Snailes
           that
           thrust
           out
           as
           it
           were
           a
           long
           paire
           of
           hornes
           before
           thē
           ;
           but
           pull
           them
           instantly
           in
           again
           ,
           as
           soon
           as
           they
           meet
           with
           ought
           that
           opposeth
           :
           like
           Peter
           that
           would
           needs
           be
           i
           
             fighting
             and
             slashing
          
           at
           the
           first
           ,
           but
           shortly
           after
           k
           fled
           away
           ,
           left
           him
           ,
           yea
           l
           denied
           and
           forswore
           him
           ,
           whom
           he
           was
           so
           forward
           to
           fight
           for
           before
           .
           But
           he
           presently
           after
           m
           repented
           ,
           and
           came
           on
           againe
           ,
           and
           so
           n
           continued
           ,
           which
           these
           doe
           not
           .
           His
           foule
           fall
           was
           but
           for
           a
           fit
           ,
           a
           fit
           of
           infirmitie
           it
           was
           onely
           in
           him
           .
           Whereas
           on
           the
           other
           side
           ,
           their
           fierce
           forwardnesse
           is
           but
           for
           a
           fit
           ,
           a
           sudden
           fit
           of
           heat
           
           it
           is
           onely
           in
           them
           .
           Thus
           many
           againe
           ,
           as
           an
           o
           Heathen
           man
           also
           hath
           obserued
           ,
           when
           they
           lie
           deadly
           sicke
           ,
           oh
           then
           they
           seeme
           wondrously
           well
           affected
           ,
           they
           are
           very
           sory
           for
           their
           sinnes
           ,
           seeme
           euen
           to
           hate
           &
           abhor
           them
           ,
           very
           deuout
           and
           frequent
           in
           prayer
           to
           God
           ,
           taxing
           and
           censuring
           themselues
           for
           their
           former
           carelesnesse
           in
           that
           kinde
           ,
           and
           now
           if
           God
           would
           vouchsafe
           to
           continue
           life
           ,
           and
           restore
           health
           to
           them
           ,
           they
           would
           be
           new
           men
           ,
           leaue
           their
           sinnes
           ,
           and
           their
           former
           lewd
           courses
           ,
           and
           leade
           another
           manner
           of
           life
           than
           euer
           they
           did
           .
           But
           it
           is
           with
           them
           ,
           as
           it
           is
           with
           Sea-men
           sometime
           in
           a
           storme
           ,
           that
           out
           of
           feare
           of
           danger
           and
           desire
           of
           safetie
           p
           cast
           all
           that
           euer
           they
           haue
           ouer-boord
           ,
           which
           when
           the
           storme
           is
           ouer
           ,
           they
           striue
           and
           labour
           as
           fast●
           if
           by
           any
           meanes
           they
           can
           ,
           to
           get
           vp
           againe
           .
           *
           When
           they
           are
           once
           free
           from
           that
           feare
           ,
           that
           before
           affected
           them
           ,
           they
           returne
           to
           their
           former
           courses
           afresh
           ,
           as
           if
           it
           repented
           them
           now
           that
           euer
           it
           had
           repented
           them
           of
           them
           .
           q
           
             When
             God
             slew
             them
          
           ,
           saith
           the
           
             Psalmist
             ,
             then
             they
             sought
             him
             ,
             and
             returned
             ,
             and
             enquired
             after
             God
             early
             .
             But
             they
             flattered
             him
             only
             with
             their
             mouth
             ,
             and
             lied
             vnto
             him
             with
             their
             tongues
             .
             For
             their
             heart
             was
             neuer
             vpright
             with
             him
             ,
             neither
             were
             they
             stedfast
             in
             his
             Couenant
             .
          
           And
           therefore
           well
           did
           r
           the
           
             Emperour
             Sigismunds
          
           Confessor
           answer
           him
           ,
           when
           being
           in
           a
           sore
           fit
           of
           sicknesse
           ,
           
           and
           hauing
           made
           many
           goodly
           faire
           promises
           and
           protestations
           of
           future
           reformation
           vpon
           recouery
           ,
           and
           amendment
           of
           life
           ,
           he
           desired
           of
           him
           to
           be
           informed
           ,
           whereby
           he
           might
           discerne
           whether
           such
           his
           repentance
           were
           
             sincere
             ;
             If
          
           ,
           quoth
           he
           ,
           
             you
             be
             as
             carefull
             to
             make
             good
             in
             your
             health
             ,
             what
             you
             now
             promise
             ,
             as
             you
             are
             forward
             now
             in
             your
             extremity
             to
             promise
             .
          
           And
           in
           like
           māner
           is
           it
           with
           many
           others
           in
           some
           outward
           danger
           &
           distresse
           .
           Ionaes
           sea-men
           distressed
           by
           that
           sudden
           and
           strange
           storme
           ,
           s
           
             Call
             euery
             one
             on
             his
             God
             ,
          
           then
           euery
           man
           to
           prayer
           ,
           a
           man
           would
           thinke
           no
           deuouter
           men
           againe
           in
           the
           world
           ;
           but
           when
           the
           danger
           is
           once
           ouer
           ,
           nothing
           but
           swearing
           and
           swaggering
           ,
           blaspheming
           and
           tearing
           of
           that
           Name
           ,
           that
           before
           so
           reuerently
           they
           inuocated
           ,
           none
           prophaner
           than
           some
           of
           those
           that
           a
           little
           before
           seemed
           so
           deuout
           .
           It
           is
           that
           which
           God
           complaineth
           of
           in
           Iudah
           and
           Ephraim
           :
           t
           
             O
             Ephraim
             what
             shall
             I
             doe
             with
             thee
             ?
             or
             how
             should
             I
             deale
             with
             thee
             ,
             O
             Iudah
             ?
             for
             your
             goodnesse
             is
             as
             a
             morning
             cloud
             ;
             and
             at
             the
             early
             dew
             it
             goeth
             away
             .
          
           No
           longer
           than
           Gods
           hand
           was
           heauie
           vpon
           them
           ,
           &
           the
           night
           of
           his
           wrath
           did
           in
           fearefull
           manner
           ouer-spread
           them
           ,
           was
           there
           any
           shew
           at
           all
           of
           goodnesse
           or
           godlinesse
           to
           be
           seene
           in
           them
           .
           A
           particular
           and
           pregnant
           example
           of
           such
           cariage
           wee
           may
           see
           in
           the
           Inhabitants
           of
           Ierusalem
           :
           Their
           Citie
           was
           u
           besieged
           and
           begirt
           by
           the
           Chaldeans
           ,
           and
           in
           great
           danger
           to
           be
           surprised
           .
           Hereupon
           x
           admonished
           by
           the
           Prophet
           ,
           they
           repent
           them
           of
           some
           sinnes
           ,
           
           reforme
           some
           abuses
           ,
           y
           renue
           their
           Couenants
           with
           God
           ,
           seale
           it
           vp
           with
           a
           solemne
           sacrifice
           ,
           z
           
             cutting
             a
             calfe
             in
             twaine
             ,
             and
             passing
             betweene
             the
             two
             sides
          
           so
           sundred
           :
           But
           no
           sooner
           was
           a
           the
           siege
           broken
           vp
           ,
           and
           the
           Citie
           releeued
           by
           the
           accesse
           of
           some
           aids
           from
           Aegypt
           ,
           but
           b
           they
           returne
           againe
           to
           their
           wonted
           bias
           ,
           slipping
           away
           ,
           and
           c
           
             starting
             aside
             like
             a
             deceitfull
          
           or
           
             a
             slippery
             bow
          
           ,
           as
           the
           Psalmist
           speaketh
           of
           the
           Israelites
           ,
           whose
           d
           inconstancie
           also
           hee
           maketh
           an
           Argument
           of
           their
           insinceritie
           .
           And
           what
           hee
           saith
           of
           one
           sort
           of
           them
           ,
           may
           be
           well
           said
           of
           them
           all
           .
           e
           
             They
             had
             not
             set
             their
             heart
             aright
             ,
          
           and
           therefore
           
             their
             spirit
             was
             not
             constant
             with
             God.
          
           Their
           religion
           and
           deuotion
           is
           but
           as
           the
           motion
           of
           
             a
             Wind-mill
          
           driuen
           with
           the
           Winde
           ,
           that
           maketh
           grift
           no
           longer
           than
           the
           Winde
           bloweth
           vpon
           it
           :
           or
           as
           the
           motion
           of
           *
           
             an
             Image
          
           that
           goeth
           with
           a
           deuice
           ,
           that
           stirreth
           no
           longer
           than
           the
           force
           lasteth
           of
           
             the
             screw
          
           or
           
             the
             spring
          
           that
           setteth
           it
           a
           stirring
           .
           And
           that
           is
           the
           difference
           between
           Naturall
           and
           
             Artificiall
             motions
          
           :
           the
           motion
           of
           the
           pulse
           ,
           and
           the
           breath
           in
           mans
           bodie
           ,
           and
           the
           motion
           of
           
             an
             Image
          
           ,
           or
           
             a
             Mill
          
           ,
           and
           the
           like
           :
           a
           free
           motion
           and
           a
           forced
           one
           .
           The
           ground
           of
           the
           motion
           in
           the
           one
           is
           from
           within
           ,
           of
           the
           other
           from
           without
           :
           there
           is
           some
           stresse
           and
           straining
           required
           to
           the
           staying
           of
           the
           one
           ;
           and
           there
           is
           some
           like
           stresse
           and
           straine
           required
           for
           the
           stirring
           of
           the
           other
           :
           &
           the
           one
           therefore
           stirres
           constantly
           till
           it
           be
           staid
           ;
           the
           other
           staies
           and
           standeth
           still
           till
           it
           be
           stirred
           :
           and
           when
           that
           
           force
           and
           stresse
           is
           gone
           ,
           the
           one
           again
           stirs
           ,
           when
           that
           force
           and
           stresse
           is
           gone
           ,
           the
           other
           againe
           stayeth
           .
           The
           motion
           of
           the
           godly
           ,
           in
           the
           good
           waies
           of
           God
           ,
           is
           like
           
             the
             pacing
             of
             a
             beast
             broken
             and
             brought
             to
             a
             true
             pace
             ,
          
           or
           
             naturally
             ambling
          
           of
           it selfe
           ,
           hee
           keepeth
           to
           his
           pace
           constantly
           ,
           and
           though
           he
           may
           be
           forced
           out
           of
           it
           ,
           yet
           he
           doth
           nothing
           so
           well
           with
           it
           ,
           “
           nor
           is
           it
           for
           his
           ease
           ,
           but
           hee
           is
           euer
           and
           anon
           making
           offer
           to
           come
           into
           it
           againe
           ,
           and
           so
           doth
           so
           soone
           as
           he
           findeth
           himselfe
           free
           from
           such
           enforcement
           .
           Whereas
           the
           motion
           of
           Hypocrites
           in
           Gods
           waies
           ,
           is
           as
           
             the
             pacing
             of
             a
             beast
             not
             truly
             paced
             ,
          
           that
           being
           forced
           to
           pace
           ,
           shuffleth
           but
           ,
           and
           though
           hee
           may
           be
           kept
           a
           while
           to
           it
           ,
           yet
           cannot
           long
           hold
           out
           with
           it
           ,
           is
           readie
           ,
           if
           he
           be
           not
           held
           hard
           to
           it
           ,
           at
           euery
           step
           to
           goe
           out
           of
           it
           ,
           and
           is
           neuer
           well
           till
           hee
           be
           in
           his
           trot
           againe
           .
           †
           Pharaoh
           himselfe
           would
           relent
           somewhat
           while
           Gods
           hand
           was
           vpon
           him
           ,
           but
           f
           hee
           
             hardened
             his
             heart
          
           againe
           as
           soone
           as
           that
           hand
           of
           God
           was
           gone
           :
           hee
           was
           like
           the
           iron
           ,
           that
           though
           it
           melt
           while
           it
           is
           in
           the
           fire
           ,
           yet
           groweth
           stiffe
           againe
           after
           it
           hath
           beene
           but
           a
           while
           out
           of
           it
           :
           because
           g
           
             Iron
             it
             was
             before
             ,
             and
             iron
             it
             is
             still
             .
          
           It
           is
           true
           indeed
           that
           a
           man
           ,
           especially
           one
           suddenly
           conuerted
           ,
           may
           be
           much
           more
           feelingly
           affected
           presently
           vpon
           his
           conuersion
           ,
           than
           hee
           shall
           ,
           it
           may
           be
           ,
           euer
           after
           againe
           :
           as
           one
           that
           hath
           liued
           long
           in
           the
           darke
           ,
           when
           hee
           commeth
           first
           into
           the
           light
           ,
           And
           h
           that
           the
           feare
           of
           God
           is
           much
           more
           fresh
           at
           some
           times
           vpon
           speciall
           occasions
           ,
           euen
           in
           the
           
           
           
           
           
           hearts
           of
           his
           seruants
           ,
           that
           at
           other
           times
           it
           is
           .
           But
           where
           there
           is
           an
           vtter
           falling
           away
           from
           former
           forwardnesse
           ,
           and
           as
           it
           was
           with
           the
           Israelites
           euen
           i
           
             a
             loathing
          
           of
           that
           Manna
           ,
           that
           at
           first
           they
           seemed
           so
           much
           to
           like
           ,
           to
           loue
           ,
           to
           long
           after
           ,
           that
           k
           euen
           on
           the
           Sabbath
           they
           
             would
             needs
             go
             to
             seek
             it
          
           ;
           with
           l
           a
           preferring
           euen
           of
           
             Aegyptian
             Leeks
          
           before
           it
           ,
           and
           a
           longing
           after
           them
           againe
           :
           where
           an
           vtter
           casting
           off
           of
           all
           feare
           of
           God
           and
           care
           of
           good
           courses
           ,
           when
           such
           occasions
           ,
           as
           put
           them
           into
           it
           ,
           are
           once
           blowne
           ouer
           ;
           it
           giueth
           iust
           ground
           of
           suspicion
           ,
           that
           the
           former
           forwardnesse
           in
           Gods
           cause
           was
           no
           sincere
           loue
           of
           God
           ,
           but
           a
           sudden
           fit
           of
           passion
           only
           in
           the
           one
           ;
           the
           fearefulnesse
           of
           Gods
           wrath
           no
           sanctified
           feare
           ,
           but
           a
           seruile
           and
           slauish
           disposition
           only
           in
           the
           other
           .
        
         
           Yea
           but
           will
           some
           say
           peraduenture
           ,
           
           (
           for
           my
           desire
           is
           herein
           to
           helpe
           weake
           soules
           and
           tender
           consciences
           all
           that
           I
           can
           :
           
           )
           This
           is
           that
           that
           so
           much
           troubleth
           me
           ,
           that
           I
           cannot
           finde
           and
           feele
           in
           my selfe
           such
           inward
           remorse
           and
           heartie
           sorrow
           for
           my
           sinnes
           ,
           or
           such
           alacritie
           and
           viuacitie
           of
           spirit
           ,
           as
           sometime
           I
           haue
           done
           ,
           or
           as
           at
           my
           first
           supposed
           ,
           but
           now
           suspected
           ,
           conuersion
           I
           did
           .
        
         
           I
           answer
           :
           
           Nor
           is
           it
           to
           be
           suspected
           that
           alwaies
           one
           so
           should
           :
           or
           is
           the
           soundnesse
           of
           the
           parties
           conuersion
           to
           be
           either
           questioned
           or
           suspected
           in
           that
           regard
           if
           hee
           doe
           not
           .
           For
           it
           standeth
           with
           reason
           ,
           that
           a
           strange
           Change
           ,
           especially
           where
           it
           is
           suddenly
           effected
           ,
           from
           one
           
           contrary
           to
           another
           should
           more
           affect
           ,
           and
           be
           more
           sensible
           ,
           than
           the
           after-continuance
           of
           that
           estate
           which
           by
           such
           a
           change
           is
           introduced
           .
           The
           heat
           of
           an
           hot
           bath
           or
           an
           hot-house
           ,
           is
           more
           sensible
           at
           our
           first
           entrance
           ,
           especially
           if
           on
           a
           sudden
           we
           chop
           into
           it
           ,
           than
           it
           is
           when
           we
           haue
           beene
           some
           space
           of
           time
           in
           it
           .
           And
           m
           the
           more
           familiar
           euery
           thing
           groweth
           to
           be
           with
           vs
           ,
           the
           lesse
           sensible
           is
           the
           power
           and
           the
           worke
           of
           it
           vpon
           vs.
           In
           this
           kinde
           therefore
           also
           is
           there
           great
           difference
           betweene
           those
           that
           are
           at
           an
           instant
           conuerted
           ,
           as
           n
           Paul
           was
           ,
           and
           those
           that
           with
           o
           Timothy
           ,
           haue
           the
           grace
           of
           God
           wrought
           into
           them
           by
           degrees
           .
           The
           league
           that
           was
           naturally
           betweene
           the
           soule
           and
           Satan
           ,
           is
           violently
           rent
           asunder
           in
           the
           one
           ,
           it
           is
           gently
           p
           vnript
           and
           vnsowed
           in
           the
           other
           .
           The
           one
           are
           suddenly
           q
           
             snatcht
             out
          
           of
           the
           
             Deuils
             clawes
          
           ,
           the
           other
           are
           sweetly
           wonne
           and
           r
           ticed
           out
           of
           his
           hands
           .
           The
           s
           
             cords
             of
             sinne
          
           ,
           wherein
           the
           soule
           was
           held
           t
           captiue
           ,
           are
           burst
           with
           strong
           hand
           and
           maine
           might
           ,
           as
           u
           Sampsons
           were
           ,
           in
           the
           one
           ;
           they
           are
           easily
           fretted
           .
           by
           little
           and
           little
           ,
           as
           x
           the
           
             bands
             of
             life
          
           that
           hold
           body
           and
           soule
           together
           in
           persons
           weake
           and
           farre
           spent
           ,
           in
           the
           other
           :
           the
           one
           haue
           their
           spirituall
           fetters
           at
           once
           
             knockt
             off
          
           by
           force
           ,
           the
           other
           
             filed
             off
          
           y
           by
           degrees
           .
           And
           hence
           it
           is
           that
           the
           one
           are
           oft-times
           more
           sensible
           of
           what
           is
           wrought
           vpon
           them
           ,
           and
           done
           in
           them
           at
           their
           first
           conuersion
           ,
           than
           afterward
           ;
           the
           other
           finde
           and
           feele
           their
           owne
           growth
           and
           progresse
           better
           than
           they
           .
           Nor
           are
           any
           to
           be
           
           dismaid
           or
           to
           misdoubt
           thēselues
           therfore
           ,
           those
           especially
           of
           the
           former
           sort
           ,
           so
           long
           as
           they
           can
           finde
           in
           themselues
           a
           continued
           loue
           of
           Gods
           word
           ,
           a
           constant
           vse
           of
           good
           meanes
           ,
           and
           care
           of
           good
           courses
           ,
           albeit
           good
           things
           seeme
           not
           so
           sensible
           with
           them
           ,
           as
           they
           did
           at
           the
           first
           .
        
         
           Againe
           ,
           
           will
           some
           say
           ,
           that
           troubleth
           me
           ,
           that
           I
           finde
           the
           feare
           of
           God
           indeed
           so
           fresh
           in
           mee
           ,
           when
           Gods
           hand
           is
           present
           vpon
           me
           ,
           or
           vpon
           some
           others
           in
           my
           sight
           ;
           and
           so
           little
           of
           it
           againe
           ,
           when
           that
           is
           gone
           .
           Yea
           ,
           that
           I
           seeme
           in
           such
           cases
           to
           be
           more
           affected
           with
           the
           outward
           euill
           it selfe
           ,
           than
           with
           my
           sinnes
           that
           haue
           procured
           it
           :
           which
           maketh
           me
           to
           feare
           ,
           that
           this
           my
           feare
           is
           at
           the
           most
           but
           a
           seruile
           feare
           ,
           and
           such
           as
           Hypocrites
           are
           wont
           in
           the
           like
           cases
           to
           haue
           .
        
         
           I
           answer
           :
           
           1.
           
           It
           is
           agreeable
           both
           to
           reason
           and
           to
           religion
           ,
           that
           the
           Feare
           of
           God
           should
           be
           more
           fresh
           with
           vs
           ,
           and
           more
           than
           ordinary
           at
           other
           times
           ,
           when
           speciall
           occasions
           thereof
           occurre
           .
           a
           
             Dauid
             feared
             God
             that
             day
          
           ,
           saith
           the
           Story
           ;
           what
           time
           Vzza
           was
           so
           suddenly
           smitten
           and
           slaine
           .
           He
           feared
           him
           before
           ,
           but
           his
           feare
           was
           then
           much
           more
           than
           ordinary
           ,
           by
           occasion
           of
           that
           extraordinary
           iudgement
           .
           Yea
           ,
           for
           a
           man
           not
           to
           haue
           his
           feare
           of
           God
           in
           some
           sort
           proportioned
           to
           the
           various
           and
           diuers
           occasions
           of
           expressing
           and
           exercising
           it
           ;
           as
           for
           a
           man
           to
           feare
           no
           more
           ,
           or
           no
           otherwise
           ,
           when
           some
           eminent
           iudgements
           of
           God
           discouer
           themselues
           either
           incumbent
           or
           imminent
           ,
           on
           himselfe
           or
           on
           others
           ,
           than
           hee
           doth
           ordinarily
           at
           
           other
           times
           ;
           were
           a
           strange
           kinde
           of
           stupiditie
           ,
           and
           a
           shrewd
           argument
           of
           vnsoundnesse
           .
           It
           is
           one
           thing
           to
           cast
           off
           all
           feare
           and
           regard
           of
           God
           at
           other
           times
           ;
           and
           another
           thing
           not
           to
           haue
           his
           feare
           so
           fresh
           in
           vs
           at
           other
           times
           ,
           as
           on
           such
           occasions
           we
           finde
           and
           feele
           it
           to
           be
           .
        
         
           2.
           
           
           It
           is
           to
           be
           considered
           ,
           that
           the
           feare
           euen
           of
           Gods
           wrath
           ,
           or
           the
           
             seruile
             feare
          
           ,
           as
           it
           is
           vsually
           termed
           ,
           is
           c
           
             not
             simply
             euill
          
           of
           it selfe
           .
           Though
           where
           it
           is
           vnsanctified
           ,
           by
           occasion
           of
           mans
           corruption
           ,
           as
           being
           ioyned
           with
           d
           
             an
             hatred
          
           of
           him
           whom
           it
           feareth
           ,
           it
           is
           euill
           ,
           and
           produceth
           many
           euill
           and
           sinfull
           effects
           .
           For
           it
           is
           a
           thing
           in
           nature
           ,
           (
           and
           I
           speake
           now
           not
           of
           
             nature
             corrupted
          
           ,
           but
           of
           
             nature
             created
          
           )
           for
           e
           each
           thing
           to
           feare
           that
           that
           tendeth
           to
           it
           owne
           euill
           .
           Yea
           it
           were
           
             an
             euill
          
           and
           
             an
             vngratious
             thing
             in
             a
             childe
             ,
          
           euen
           
             in
             Gods
             childe
          
           ,
           f
           
             not
             to
             stand
             in
             much
             awe
             of
             his
             fathers
             wrath
             ,
          
           or
           
             not
             to
             feare
             his
             fathers
             rod.
             
          
        
         
           3.
           
           
           It
           is
           not
           to
           be
           wondred
           ,
           considering
           that
           there
           is
           ordinarily
           a
           far
           lesse
           measure
           of
           grace
           than
           of
           corruption
           in
           the
           most
           ,
           and
           that
           grace
           also
           strippeth
           vs
           not
           wholly
           of
           this
           feare
           ,
           but
           doth
           onely
           qualifie
           and
           correct
           it
           ,
           if
           euen
           in
           Gods
           children
           g
           the
           apprehension
           of
           Gods
           heauy
           indignation
           doe
           so
           drowne
           the
           consideration
           of
           their
           owne
           transgressions
           ,
           that
           they
           can
           hardly
           amids
           those
           terrors
           and
           h
           horrors
           that
           their
           hearts
           and
           minds
           are
           possessed
           with
           ,
           descry
           and
           discerne
           their
           griefe
           and
           sorrow
           for
           their
           sinnes
           .
           i
           
             When
             thou
             takest
             away
             the
             wicked
             of
             the
             
             world
             like
             drosse
             ;
             My
             flesh
             ,
          
           saith
           
             Dauid
             ,
             trembleth
             againe
             for
             feare
             of
             thee
             ,
             and
             I
             am
             horribly
             afraid
             of
             thy
             iudgements
             .
          
           And
           ,
           k
           
             When
             I
             heard
             of
             it
          
           ,
           saith
           
             Habbakuk
             ,
             my
             belly
             quaked
             ,
             and
             my
             lips
             quiuered
             ,
             and
             I
             trembled
             and
             shooke
             ,
             so
             that
             my
             bones
          
           seemed
           to
           be
           not
           out
           of
           ioint
           ,
           but
           euen
           rotten
           againe
           .
           And
           l
           if
           it
           were
           so
           with
           such
           Worthies
           ,
           no
           maruell
           if
           the
           like
           sometime
           befall
           weake
           ones
           .
        
         
           4.
           
           
           Let
           it
           be
           remembred
           ,
           that
           as
           Grace
           doth
           not
           wholly
           strip
           vs
           of
           this
           Feare
           ,
           so
           it
           doth
           not
           crosse
           vs
           ,
           but
           concurre
           rather
           with
           vs
           in
           the
           vse
           and
           exercise
           of
           it
           .
           And
           it
           followeth
           not
           therefore
           that
           a
           mans
           sorrow
           for
           his
           sinne
           is
           not
           sincere
           ,
           because
           his
           feare
           of
           Gods
           wrath
           is
           greater
           or
           rifer
           in
           him
           than
           it
           .
           It
           is
           a
           Question
           propounded
           by
           m
           a
           worthy
           Diuine
           ,
           whether
           a
           mans
           griefe
           for
           his
           sinne
           may
           be
           deemed
           sincere
           or
           no
           ,
           when
           he
           can
           weepe
           more
           for
           the
           losse
           of
           some
           deare
           friend
           than
           for
           it
           .
           And
           his
           Answer
           is
           ,
           which
           may
           well
           also
           serue
           ,
           because
           the
           reason
           will
           hold
           ,
           here
           ;
           that
           
             it
             may
          
           ,
           because
           
             nature
             and
             grace
             concurre
             in
             the
             one
             ,
          
           whereas
           
             nature
             and
             grace
             crosse
             in
             the
             other
             .
          
           Since
           that
           Grace
           therefore
           doth
           not
           wholly
           either
           inhibite
           or
           restraine
           a
           man
           either
           from
           fearing
           of
           outward
           iudgements
           ,
           or
           being
           sensible
           of
           outward
           euils
           ,
           so
           that
           Grace
           and
           Nature
           crosse
           not
           but
           concurre
           rather
           therein
           ;
           whereas
           in
           
             godly
             sorrow
          
           for
           sin
           ,
           
             corrupt
             Nature
             concurreth
             not
             with
             Grace
             ,
          
           but
           is
           crosse
           rather
           and
           auerse
           thereunto
           :
           it
           is
           not
           to
           be
           maruelled
           ,
           (
           especially
           where
           Grace
           yet
           is
           but
           
           weake
           )
           if
           that
           
             feare
             and
             griefe
             be
             greater
             ,
             or
             more
             sensible
          
           at
           least
           ,
           (
           for
           n
           the
           greatest
           griefe
           is
           not
           alwaies
           the
           most
           sensible
           ,
           nor
           maketh
           alwaies
           the
           most
           shew
           ;
           o
           a
           man
           may
           feare
           more
           ,
           and
           be
           more
           heartily
           sorry
           for
           
             a
             consumption
          
           that
           hee
           misdoubteth
           himselfe
           to
           be
           farre
           gone
           in
           ,
           than
           for
           
             a
             felon
          
           on
           his
           fingers
           end
           ,
           that
           putteth
           him
           to
           more
           paine
           ,
           and
           goeth
           ,
           as
           wee
           say
           ,
           to
           the
           very
           heart
           with
           him
           ,
           for
           the
           present
           ,
           )
           wherein
           
             two
             agents
             concurre
          
           ,
           then
           wherein
           the
           one
           is
           alone
           ,
           and
           the
           other
           hindereth
           more
           than
           helpeth
           .
        
         
           A
           fift
           Note
           
           of
           Sinceritie
           ,
           may
           be
           a
           Iealousie
           of
           ones
           owne
           Hypocrisie
           :
           
           when
           a
           man
           is
           suspicious
           of
           himselfe
           ,
           and
           timorous
           lest
           he
           should
           be
           vnsincere
           .
           As
           the
           Disciples
           of
           our
           Sauiour
           ,
           when
           he
           told
           them
           ,
           p
           
             One
             of
             you
             will
             betray
             me
             ▪
          
           though
           they
           knew
           themselues
           farre
           from
           any
           such
           thought
           or
           purpose
           at
           the
           present
           ,
           yet
           euery
           one
           of
           them
           began
           to
           suspect
           himself
           ,
           that
           he
           might
           be
           the
           man
           that
           our
           Sauiour
           Christ
           meant
           ,
           and
           q
           to
           aske
           thereupon
           ,
           
             Is
             it
             I
             ,
             Lord
          
           ?
           or
           
             Is
             it
             I
             ?
             Iudas
          
           that
           was
           the
           man
           indeed
           ,
           was
           most
           silent
           of
           any
           ;
           though
           at
           length
           r
           he
           aske
           also
           for
           company
           ,
           lest
           by
           not
           asking
           when
           each
           other
           did
           ,
           hee
           might
           moue
           suspition
           ,
           and
           so
           bewray
           himselfe
           by
           his
           silence
           .
           And
           in
           like
           manner
           is
           it
           here
           .
           Hypocrites
           doe
           least
           question
           their
           owne
           sinceritie
           of
           all
           others
           .
           They
           most
           misdoubt
           it
           vsually
           that
           are
           furthest
           of
           all
           from
           it
           .
           *
           
             Oh
             ,
             let
             mine
             heart
             be
             vpright
             in
             thy
             Statutes
             ,
          
           saith
           sincere
           Dauid
           ;
           (
           as
           suspecting
           or
           misdoubting
           himselfe
           ,
           
           lest
           it
           might
           proue
           otherwise
           ;
           )
           
             that
             I
             may
             not
             be
             shamed
             .
          
           Mad-men
           are
           not
           wont
           to
           question
           whether
           they
           be
           in
           their
           right
           wits
           or
           no.
           Yea
           s
           
             they
             are
             not
             mad
          
           ,
           saith
           one
           ,
           
             that
             thinke
             or
             suspect
             that
             they
             are
             .
          
           And
           certainly
           this
           godly
           iealousie
           ,
           this
           shienesse
           of
           vnsoundnesse
           is
           so
           good
           and
           so
           sure
           an
           argument
           of
           sinceritie
           ,
           that
           I
           know
           none
           better
           ,
           none
           surer
           than
           it
           .
           For
           such
           carefull
           and
           anxious
           inquiry
           ,
           such
           fearfulnesse
           of
           hypocrisie
           ,
           argueth
           a
           strong
           desire
           of
           sinceritie
           :
           and
           
             the
             desire
             of
             Grace
          
           ,
           as
           we
           shall
           see
           afterward
           ,
           is
           generally
           agreed
           on
           to
           be
           Grace
           .
           Yea
           euen
           ouer-much
           timorousnesse
           and
           superfluous
           curiositie
           in
           this
           kinde
           ,
           when
           men
           cannot
           satisfie
           themselues
           with
           anything
           ,
           no
           not
           with
           the
           pregnantest
           proofes
           of
           it
           ,
           and
           are
           therefore
           thereby
           much
           disturbed
           ,
           perplexed
           ,
           and
           distracted
           ,
           though
           it
           be
           an
           infirmitie
           ,
           and
           ought
           therefore
           with
           all
           good
           endeuour
           to
           be
           remedied
           ,
           because
           it
           dismayeth
           ,
           disheartneth
           ,
           disturbeth
           the
           peace
           of
           the
           minde
           ,
           depriueth
           the
           soule
           of
           alacritie
           ,
           dulleth
           and
           dampeth
           the
           spirits
           ,
           and
           hindereth
           much
           in
           the
           performance
           of
           many
           necessarie
           good
           duties
           ;
           yet
           as
           they
           vse
           to
           say
           of
           shamefastnesse
           ,
           t
           
             It
             is
             a
             good
             signe
             of
             an
             euill
             cause
             ,
          
           though
           it
           proceed
           froman
           u
           
             euill
             cause
          
           ,
           a
           consciousnesse
           commonly
           of
           some
           defect
           ;
           yet
           it
           is
           x
           
             a
             signe
             of
             some
             grace
          
           ;
           so
           is
           this
           ,
           though
           of
           it selfe
           a
           weaknesse
           ,
           yet
           a
           signe
           of
           much
           grace
           and
           goodnesse
           :
           it
           is
           like
           some
           weeds
           ,
           that
           though
           they
           be
           weeds
           ,
           of
           no
           
           good
           vse
           ,
           but
           vnprofitable
           ,
           and
           such
           as
           hinder
           the
           growth
           of
           better
           things
           ,
           that
           might
           succeed
           in
           their
           roome
           ,
           if
           they
           were
           once
           remoued
           ,
           yet
           are
           y
           
             signes
             of
             a
             rich
             and
             a
             fat
             soile
             ,
          
           and
           howsoeuer
           therefore
           they
           may
           discourage
           an
           vnskilful
           person
           from
           dealing
           with
           it
           ,
           yet
           will
           giue
           a
           wise
           and
           an
           experienced
           man
           encouragement
           thereunto
           .
        
         
           A
           sixt
           Note
           of
           Sinceritie
           may
           be
           a
           sight
           and
           sense
           of
           ones
           owne
           Incredulitie
           and
           Impenitency
           with
           
             a
             serious
             griefe
          
           for
           it
           .
           
           It
           was
           the
           poore
           mans
           speech
           to
           our
           Sauiour
           in
           the
           Gospell
           ;
           a
           
             I
             beleeue
             ,
             
             Lord
             ;
             helpe
             my
             vnbeleefe
             .
          
           His
           Faith
           hee
           found
           and
           felt
           mixed
           with
           much
           infidelitie
           and
           incredulitie
           ;
           and
           the
           sense
           of
           his
           infidelitie
           ,
           with
           the
           griefe
           for
           it
           ,
           argued
           his
           Faith.
           And
           b
           it
           is
           reported
           of
           the
           Mother
           of
           
             three
             men
          
           of
           great
           note
           ,
           that
           when
           shee
           told
           her
           Confessor
           ,
           that
           considering
           what
           rare
           Schollers
           and
           
             Men
             of
             note
          
           her
           
             three
             sonnes
          
           ,
           whom
           shee
           had
           by
           vnlawfull
           meanes
           begotten
           on
           her
           ,
           had
           proued
           ;
           the
           one
           c
           
             the
             Master
             of
             the
             Stories
          
           ,
           another
           d
           
             the
             Master
             of
             the
             Sentences
          
           ,
           and
           the
           third
           e
           
             the
             Collector
          
           and
           
             Compiler
             of
             the
             Decrees
          
           ,
           shee
           could
           not
           be
           so
           sorie
           for
           her
           sinne
           as
           shee
           should
           ;
           hee
           made
           her
           answer
           againe
           ,
           and
           it
           was
           no
           euill
           answer
           ;
           f
           
             Be
             sorie
             for
             this
             then
             ,
             that
             thou
             art
             or
             canst
             be
             no
             more
             sorie
             .
          
           And
           vndoubtedly
           as
           when
           wee
           haue
           
             best
             beleeued
          
           ,
           yet
           we
           shall
           haue
           cause
           still
           
             to
             repent
             vs
             of
             our
             vnbeleefe
             :
          
           so
           when
           we
           haue
           
             repented
             the
             best
          
           we
           can
           of
           our
           sinnes
           ,
           we
           shall
           haue
           cause
           
             to
             
             repent
             vs
          
           euen
           then
           
             of
             our
             impenitencie
             ,
             of
             a
             want
             of
             repentance
          
           in
           vs.
           But
           this
           
             ignorant
             ,
             vnfaithfull
             ,
             impenitent
          
           persons
           are
           not
           vsually
           apprehensiue
           and
           sensible
           of
           .
           
             They
             beleeue
             and
             repent
          
           ,
           they
           say
           (
           and
           *
           it
           may
           well
           be
           they
           thinke
           &
           beleeue
           as
           they
           say
           ,
           )
           
             as
             well
             as
             the
             best
          
           .
           And
           shall
           I
           tell
           you
           what
           is
           the
           cause
           of
           it
           ?
           g
           Sinners
           ,
           saith
           one
           ,
           
             are
             sleepers
          
           .
           They
           are
           as
           men
           
             in
             a
             dreame
          
           :
           and
           there
           is
           h
           
             nothing
             difficult
             with
             dreamers
          
           .
           Men
           may
           dreame
           ,
           and
           many
           doe
           oft
           ,
           that
           they
           flie
           in
           the
           aire
           ,
           and
           swim
           ouer
           the
           sea
           :
           but
           are
           far
           enough
           for
           all
           that
           from
           doing
           or
           being
           able
           to
           doe
           either
           ,
           as
           they
           will
           soone
           finde
           ,
           when
           they
           are
           once
           awaked
           out
           of
           their
           dreame
           .
           In
           like
           manner
           is
           it
           with
           these
           silly
           deluded
           soules
           .
           They
           lie
           fast
           i
           
             asleepe
             in
             sin
          
           ,
           and
           so
           doing
           k
           
             they
             dreame
          
           yet
           
             of
             faith
          
           and
           
             the
             feare
             of
             God
             and
             repentance
             ,
          
           and
           other
           graces
           of
           Gods
           Spirit
           ;
           they
           dreame
           ,
           I
           say
           ,
           that
           they
           haue
           these
           things
           as
           well
           and
           as
           much
           as
           any
           ,
           yea
           so
           well
           as
           better
           needs
           not
           to
           be
           had
           .
           Whereas
           others
           that
           be
           awaked
           out
           of
           this
           imaginous
           sleepe
           ,
           and
           doe
           now
           indeed
           
             truly
             repent
             and
             beleeue
          
           ,
           finde
           many
           wants
           ,
           much
           defectiuenesse
           ,
           in
           their
           Repentance
           ,
           their
           Faith
           ,
           their
           Hope
           ,
           their
           
             feare
             of
             God
          
           ,
           their
           
             dependance
             vpon
             God
          
           ,
           and
           the
           other
           graces
           of
           his
           Spirit
           ,
           truly
           indeed
           ,
           but
           imperfectly
           as
           yet
           begun
           and
           wrought
           in
           them
           .
           Yea
           ,
           as
           *
           the
           more
           knowledge
           a
           man
           hath
           ,
           the
           more
           hee
           commeth
           to
           know
           his
           ignorance
           ;
           the
           more
           skill
           he
           hath
           ,
           the
           more
           he
           commeth
           to
           discouer
           his
           owne
           vnskilfulnesse
           :
           “
           
           A
           young
           Scholler
           when
           he
           hath
           gotten
           his
           Seton
           or
           his
           Ramus
           once
           by
           heart
           ,
           thinketh
           hee
           hath
           as
           much
           Logicke
           as
           his
           Tutor
           can
           teach
           him
           ;
           but
           when
           hee
           commeth
           indeed
           to
           vnderstand
           things
           ,
           hee
           seeth
           his
           owne
           errour
           :
           So
           †
           the
           more
           men
           beleeue
           ,
           the
           more
           they
           come
           to
           see
           and
           feele
           their
           owne
           vnbeleefe
           ;
           the
           further
           they
           wade
           on
           in
           the
           studie
           and
           practise
           of
           repentance
           ,
           the
           more
           they
           finde
           out
           and
           discouer
           their
           owne
           impenitence
           ,
           and
           complaine
           of
           the
           hardnesse
           and
           vnto
           wardnesse
           of
           their
           hearts
           :
           the
           more
           they
           labour
           and
           make
           progresse
           in
           sound
           sanctification
           ,
           the
           more
           come
           they
           to
           apprehend
           and
           to
           see
           into
           the
           depth
           of
           their
           corruption
           .
           And
           this
           very
           
             sense
             of
             the
             want
             of
             grace
             ,
          
           is
           
             a
             good
             argument
             of
             grace
          
           .
           It
           is
           
             a
             sure
             signe
             of
             Grace
             ,
             to
             see
             no
             Grace
             ,
          
           and
           to
           see
           it
           
             with
             griefe
          
           .
           For
           ,
           l
           Blessed
           ,
           saith
           our
           Sauiour
           ,
           
             are
             those
             that
             are
             poore
             in
             spirit
          
           ;
           euen
           as
           well
           as
           those
           m
           
             that
             are
             pure
             in
             Spirit
          
           .
           The
           one
           ,
           he
           saith
           ,
           n
           
             shall
             see
             God
          
           ,
           and
           the
           other
           
             hath
             a
          
           present
           
             right
             to
             the
             Kingdome
             of
             God
             ,
          
           which
           is
           the
           same
           in
           effect
           :
           o
           
             For
             the
             Kingdome
             of
             God
             is
             theirs
             .
          
           He
           saith
           not
           ,
           
             Blessed
             are
             the
             rich
             in
             Grace
          
           ;
           though
           that
           also
           be
           most
           true
           :
           but
           ,
           
             Blessed
             are
             the
             poore
             in
             spirit
             :
          
           that
           is
           ,
           such
           as
           are
           
             spiritually
             poore
          
           ,
           humbled
           ,
           deiected
           ,
           cast
           downe
           in
           the
           sight
           and
           sense
           of
           their
           owne
           wants
           ,
           apprehending
           nothing
           so
           much
           as
           the
           want
           of
           grace
           in
           themselues
           .
           Such
           are
           blessed
           ,
           because
           such
           are
           *
           rich
           ,
           though
           they
           cannot
           yet
           come
           to
           see
           and
           apprehend
           their
           owne
           wealth
           .
           And
           this
           hee
           saith
           no
           doubt
           ,
           that
           if
           any
           weake
           one
           be
           not
           able
           
           yet
           to
           discerne
           the
           puritie
           of
           his
           owne
           heart
           ,
           hee
           may
           yet
           be
           comforted
           in
           the
           very
           pouertie
           of
           his
           Spirit
           :
           the
           serious
           sense
           whereof
           may
           assure
           him
           that
           he
           is
           in
           part
           come
           out
           of
           his
           sinne
           ,
           and
           is
           entred
           into
           the
           state
           of
           grace
           .
           For
           p
           it
           is
           a
           sure
           signe
           that
           a
           man
           is
           awaked
           out
           of
           his
           sleepe
           ,
           when
           he
           discouereth
           and
           seeth
           the
           errours
           of
           his
           Dreame
           .
           And
           it
           is
           in
           these
           cases
           with
           men
           commonly
           ,
           as
           it
           is
           in
           drawing
           vp
           of
           water
           ;
           as
           long
           as
           the
           bucket
           is
           vnder
           water
           wee
           feele
           not
           the
           weight
           of
           it
           ,
           but
           so
           soone
           as
           it
           commeth
           aboue
           water
           ,
           it
           beginneth
           to
           hang
           heauie
           on
           the
           hand
           :
           when
           a
           man
           diueth
           vnder
           water
           hee
           feeleth
           no
           weight
           of
           the
           water
           ,
           though
           there
           be
           many
           tun
           of
           it
           ouer
           his
           head
           ;
           q
           
             The
             element
          
           ,
           they
           say
           ,
           
             weigheth
             not
             in
             his
             owne
             proper
             place
          
           ;
           whereas
           halfe
           a
           tub
           full
           of
           the
           same
           water
           taken
           out
           of
           the
           riuer
           and
           set
           vpon
           the
           same
           mans
           head
           ,
           would
           be
           very
           burdensome
           vnto
           him
           ,
           and
           make
           him
           soone
           grow
           wearie
           of
           it
           .
           In
           like
           manner
           ,
           so
           long
           as
           a
           man
           is
           ouer
           head
           and
           eares
           r
           
             in
             sin
          
           ,
           he
           is
           not
           sensible
           of
           the
           weight
           of
           sinne
           ,
           it
           is
           not
           troublesome
           at
           all
           to
           him
           ;
           but
           when
           hee
           beginneth
           once
           to
           come
           out
           of
           that
           state
           of
           sin
           ,
           wherein
           he
           lay
           and
           liued
           before
           ,
           then
           beginneth
           sinne
           to
           hang
           heauie
           on
           him
           ,
           and
           hee
           to
           feele
           the
           heauie
           weight
           of
           it
           .
           So
           long
           as
           sinne
           is
           in
           s
           the
           
             will
             ,
             the
          
           proper
           
             seat
             of
             sinne
          
           ,
           a
           man
           feeleth
           no
           weight
           of
           it
           ,
           t
           hee
           taketh
           rather
           delight
           in
           it
           ,
           u
           
             It
             is
             a
             sport
             and
             a
             pastime
             to
             fooles
             to
             doe
             euill
             ,
          
           saith
           Salomon
           :
           
           and
           it
           is
           a
           good
           signe
           therefore
           that
           Si●●●
           is
           
             remoued
             out
             of
             his
             seat
          
           ,
           out
           of
           his
           
             Chaire
             of
             estate
          
           ,
           x
           when
           it
           becommeth
           ponderous
           and
           burdensome
           to
           vs
           ,
           as
           the
           elements
           do
           ,
           when
           they
           are
           out
           of
           their
           owne
           naturall
           place
           .
           y
           
             A
             liuing
             member
          
           is
           
             not
             burdensome
             to
             the
             bodie
          
           :
           a
           mans
           armes
           are
           no
           burden
           to
           him
           ,
           though
           they
           be
           massie
           and
           weighty
           :
           but
           
             a
             withered
             arme
          
           ,
           or
           
             a
             limme
             mortified
          
           hangeth
           like
           
             a
             lumpe
             of
             lead
          
           on
           it
           .
           So
           long
           as
           *
           sinne
           liueth
           in
           the
           soule
           ,
           vnkilled
           wholly
           and
           vnmortified
           as
           yet
           ,
           so
           long
           our
           corruption
           is
           nothing
           at
           all
           cumbersome
           to
           vs
           ;
           but
           when
           it
           is
           once
           mortified
           in
           a
           man
           ,
           it
           beginneth
           to
           grow
           burdensome
           vnto
           him
           ,
           and
           to
           hang
           like
           
             a
             lumpe
             of
             dead
             flesh
          
           vpon
           his
           soule
           ;
           and
           then
           beginneth
           he
           poore
           soule
           pestred
           and
           oppressed
           with
           the
           weight
           of
           it
           ,
           to
           cry
           out
           with
           the
           Apostle
           ,
           z
           
             O
             wretched
             man
             that
             I
             am
             ;
             when
             shall
             I
             be
             once
             freed
             from
             this
          
           “
           
             carcase
             of
             sinne
          
           ,
           that
           hangeth
           so
           heauy
           vpon
           my
           soule
           ?
           It
           is
           with
           him
           as
           with
           one
           that
           hath
           had
           a
           fit
           of
           
             the
             falling
             sicknesse
          
           ,
           or
           that
           beginneth
           to
           recouer
           againe
           after
           
             a
             dead
             palsie
          
           .
           So
           long
           as
           a
           man
           is
           in
           a
           fit
           of
           
             the
             falling
             sicknesse
          
           ,
           though
           he
           be
           for
           the
           time
           in
           such
           lamentable
           plight
           ,
           that
           he
           lieth
           along
           like
           a
           beast
           ,
           vnable
           to
           stand
           on
           his
           legs
           ,
           or
           to
           lift
           vp
           himselfe
           ,
           or
           doe
           ought
           to
           helpe
           himselfe
           ,
           foaming
           and
           sprawling
           ,
           and
           beating
           his
           own
           bodie
           ,
           a
           ruefull
           sight
           to
           all
           that
           see
           him
           ;
           yet
           is
           he
           all
           the
           while
           himselfe
           insensible
           of
           ought
           :
           but
           when
           the
           fit
           is
           once
           ouer
           ,
           and
           the
           man
           is
           come
           to
           himselfe
           againe
           ,
           then
           he
           beginneth
           to
           
           finde
           and
           feele
           himselfe
           all
           out
           of
           frame
           ,
           his
           head
           heauie
           and
           giddie
           ,
           his
           eyes
           staring
           and
           distorted
           ,
           his
           brain
           and
           whole
           body
           disturbed
           and
           strangely
           disposed
           ,
           all
           which
           before
           he
           was
           not
           sensible
           of
           :
           As
           also
           while
           a
           man
           lieth
           ,
           rather
           than
           liueth
           ,
           held
           with
           
             a
             dead
             palsie
          
           ,
           though
           he
           be
           not
           able
           to
           stirre
           hand
           or
           foot
           ,
           yet
           †
           hath
           hee
           himselfe
           no
           sense
           of
           it
           ;
           but
           when
           those
           dead
           parts
           of
           him
           are
           in
           some
           measure
           reuiued
           againe
           ,
           the
           passages
           being
           opened
           for
           the
           vitall
           Spirits
           to
           repaire
           to
           them
           ,
           and
           so
           sense
           and
           motion
           restored
           to
           them
           in
           part
           ,
           then
           making
           offer
           to
           goe
           or
           to
           stirre
           ,
           hee
           beginneth
           to
           feele
           and
           complaine
           of
           the
           stiffenesse
           and
           starknesse
           of
           his
           limbes
           and
           ioynts
           ,
           and
           a
           generall
           vnwealdinesse
           throughout
           his
           whole
           bodie
           .
           And
           in
           like
           manner
           is
           it
           here
           .
           So
           long
           as
           a
           man
           is
           wholly
           a
           
             dead
             in
             sinne
          
           ,
           albeit
           he
           be
           as
           much
           disabled
           vnto
           the
           doing
           of
           any
           holy
           dutie
           ,
           as
           a
           dead
           man
           is
           vnto
           the
           actions
           of
           this
           life
           ,
           yet
           he
           findeth
           it
           not
           ,
           
           he
           feeleth
           it
           not
           ,
           hee
           apprehendeth
           no
           such
           either
           disabilitie
           in
           himselfe
           ,
           or
           difficultie
           in
           the
           duties
           that
           hee
           should
           doe
           ;
           but
           when
           any
           measure
           of
           spirituall
           life
           is
           once
           infused
           into
           the
           soule
           ,
           whereby
           b
           hee
           liueth
           now
           
             to
             God
          
           ,
           that
           lay
           before
           spiritually
           dead
           ,
           now
           striuing
           to
           apply
           himselfe
           vnto
           Gods
           worke
           ,
           and
           to
           walke
           in
           the
           good
           waies
           of
           God
           ,
           he
           beginneth
           to
           finde
           and
           feele
           ,
           with
           much
           paine
           and
           griefe
           of
           minde
           ,
           his
           owne
           infirmitie
           and
           weaknesse
           ,
           the
           strange
           
             blindnesse
             of
             his
             minde
          
           ,
           the
           
             dulnes
             and
             drowsines
             of
             his
             spirits
             ,
          
           the
           
             vntowardnesse
             of
             his
             heart
          
           ,
           the
           
             rebelliousnesse
             of
             his
             will
          
           ;
           
           the
           sense
           whereof
           is
           a
           sure
           argument
           of
           spirituall
           life
           begun
           in
           him
           .
           For
           as
           Augustine
           saith
           well
           ,
           though
           in
           another
           case
           and
           vpon
           another
           occasion
           ;
           c
           
             There
             may
             be
             some
             life
             without
             griefe
             ;
             but
             there
             can
             be
             nogriefe
             without
             life
             .
          
           So
           there
           may
           be
           some
           spiritual
           life
           without
           any
           sense
           of
           paine
           or
           griefe
           at
           all
           ,
           as
           with
           the
           glorified
           ones
           in
           heauen
           it
           is
           :
           but
           there
           can
           be
           no
           d
           
             godly
             sorrow
          
           or
           sense
           of
           
             spirituall
             paine
             and
             griefe
          
           ,
           where
           no
           beginning
           at
           all
           of
           
             spirituall
             life
          
           is
           .
           And
           therefore
           it
           is
           that
           our
           Sauiour
           also
           pronounceth
           them
           e
           
             Blessed
             ,
             that
             thus
             mourne
          
           :
           nor
           doth
           he
           say
           that
           they
           
             shall
             be
          
           ,
           but
           that
           they
           are
           alreadie
           
             in
             a
             blessed
             estate
          
           ,
           and
           that
           in
           due
           time
           
           
             they
             shall
             haue
             comfort
          
           .
           Yea
           ,
           vndoubtedly
           these
           very
           heauie
           and
           vncomfortable
           signes
           are
           of
           all
           other
           the
           surest
           signes
           of
           true
           grace
           and
           sinceritie
           ,
           because
           least
           subiect
           to
           deceit
           and
           delusion
           of
           any
           .
        
         
           A
           seuenth
           Note
           of
           sinceritie
           ,
           
           is
           an
           earnest
           
             Desire
             of
             Grace
          
           .
           Though
           a
           man
           cannot
           discerne
           yet
           any
           Grace
           in
           himselfe
           ,
           yet
           if
           hee
           
             doe
             seriously
             and
             earnestly
             desire
             grace
             ,
          
           it
           is
           
             a
             good
             signe
          
           of
           some
           beginning
           
             of
             Grace
          
           .
           For
           
             it
             is
             Grace
          
           ,
           euen
           
             to
             desire
             Grace
          
           .
           It
           is
           the
           
             first
             step
             vnto
             Grace
          
           ,
           for
           a
           man
           
             to
             see
             no
             Grace
          
           ;
           and
           it
           is
           the
           
             first
             degree
             of
             Grace
          
           ,
           for
           a
           man
           
             to
             desire
             Grace
          
           :
           when
           a
           mans
           heart
           doth
           with
           an
           holy
           Eccho
           answer
           
             Gods
             voice
          
           as
           Dauids
           did
           :
           f
           
             Seeke
             my
             face
             ;
             saist
             Thou
             .
             O
             Lord
             ,
             thy
             face
             will
             I
             seeke
             .
          
           And
           ,
           g
           
             Thou
             hast
             commanded
             vs
             diligently
             to
             keepe
             thy
             Law.
             Oh
             that
             my
             waies
             were
             so
             directed
             ,
             that
             I
             might
             keepe
             thy
             Statutes
             .
          
           When
           it
           can
           say
           seriously
           with
           
             Augustine
             ;
             Lord
             ,
             enable
          
           
           h
           
             me
             to
             do
             what
             thou
             enioynest
             me
             ,
             and
             then
             enioyne
             me
             what
             thou
             wilt
             .
          
           i
           
             It
             is
             a
             principall
             part
             of
             goodnesse
             ,
          
           saith
           the
           Heathen
           man
           ,
           for
           a
           man
           
             to
             be
             willing
             to
             be
             good
             .
          
           And
           *
           
             it
             is
          
           the
           very
           essence
           of
           Righteousnesse
           ,
           saith
           Augustine
           ,
           for
           a
           man
           
             to
             be
             willing
             to
             be
             righteous
             .
          
           It
           is
           not
           
             an
             helpe
          
           onely
           
             vnto
             health
          
           ,
           but
           euen
           a
           
             degree
             of
             health
          
           ,
           though
           “
           not
           in
           the
           bodie
           ,
           yet
           in
           the
           soule
           ,
           for
           a
           man
           k
           
             to
             be
             willing
             to
             be
             healed
             .
          
           As
           †
           it
           is
           
             a
             principall
             part
             of
             our
             sicknesse
             to
             be
             vnwilling
             to
             be
             cured
             :
          
           so
           is
           it
           
             a
             principall
             part
             of
             health
          
           with
           vs
           here
           
             to
             be
             willing
             to
             be
             healed
             :
          
           When
           wee
           can
           in
           sinceritie
           of
           heart
           answer
           that
           question
           of
           our
           Sauiour
           to
           the
           sicke
           man
           ,
           
           
             Wilt
             thou
             be
             healed
          
           ?
           with
           a
           
             Sana
             me
             ,
             Domine
          
           ,
           
           
             Heale
             me
             ,
             O
             Lord
          
           ;
           as
           
             Ieremie
             ,
             and
             I
             shall
             then
             be
             healed
             :
          
           And
           ,
           *
           
             Heale
             my
             soule
          
           ,
           as
           
             Dauid
             ,
             for
             I
             haue
             sinned
             against
             thee
             .
          
           l
           
             Let
             thine
             eares
             ,
             O
             Lord
             ,
          
           saith
           
             Nehemie
             ,
             be
             attentiue
             to
             the
             prayers
             of
             thy
             seruants
             that
             desire
             to
             feare
             thy
             Name
             .
          
           And
           ,
           m
           
             The
             good
             God
          
           ,
           saith
           
             Hezekias
             ,
             be
             mercifull
             to
             that
             man
             that
             setteth
             his
             heart
             to
             seeke
             the
             Lord.
          
           And
           surely
           ,
           as
           Bernard
           saith
           well
           ,
           discoursing
           on
           those
           words
           of
           the
           Prophet
           ;
           n
           
             The
             Lord
             is
             good
             to
             those
             that
             wait
             on
             him
             ,
             and
             to
             the
             Soule
             that
             seeketh
             him
             :
          
           For
           as
           it
           is
           elsewhere
           ,
           o
           
             those
             that
             so
             seeke
             him
             ,
             shall
             finde
             him
          
           p
           
             If
             God
          
           ,
           saith
           he
           ,
           
             be
             so
             good
             to
             those
             that
             seeke
             him
             ;
             What
             
             will
             he
             be
             to
             them
             ,
             when
             they
             finde
             him
             ?
             But
             this
             is
             a
             strange
             thing
             ,
             that
             no
             man
             can
             so
             seeke
             him
             before
             he
             hath
             found
             him
             .
          
           And
           surely
           ,
           as
           no
           man
           can
           sincerely
           seeke
           God
           in
           vaine
           ;
           so
           no
           man
           can
           sincerely
           desire
           grace
           in
           vaine
           .
           q
           
             A
             man
             may
             loue
             Gold
             ,
             and
             yet
             not
             haue
             it
             :
          
           but
           
             no
             man
             loueth
             God
             ,
             but
             he
             is
             sure
             to
             haue
             God
             ,
          
           saith
           Augustine
           .
           r
           Wealth
           a
           man
           may
           desire
           ,
           and
           yet
           be
           neuer
           the
           nearer
           it
           :
           but
           
             Grace
             no
             man
          
           euer
           sincerely
           
             desired
             and
             missed
          
           of
           it
           .
           It
           is
           true
           here
           that
           the
           Psalmist
           in
           another
           case
           saith
           ;
           s
           
             Lord
             ,
             thou
             hearest
             the
             desire
             of
             the
             poore
             ;
             thou
             hast
             prepared
             their
             heart
             ,
             and
             thine
             eare
             hearkeneth
             to
             their
             prayers
             .
          
           It
           is
           God
           that
           hath
           prepared
           the
           heart
           ,
           and
           wrought
           this
           desire
           in
           it
           ;
           (
           for
           t
           
             it
             is
             God
             that
             worketh
          
           such
           
             willingnesse
             in
             vs
          
           :
           )
           and
           he
           will
           neuer
           frustrate
           the
           desire
           that
           himselfe
           hath
           there
           wrought
           .
           Yea
           ,
           as
           
             no
             man
          
           ,
           saith
           he
           ,
           
             can
             seeke
             God
             but
             he
             that
             hath
             found
             him
          
           ;
           and
           it
           is
           a
           signe
           therefore
           that
           a
           man
           hath
           alreadie
           found
           God
           in
           part
           ,
           when
           seriously
           and
           sincerely
           he
           seeketh
           him
           :
           So
           “
           
             no
             man
             can
             desire
             grace
             ,
             but
             he
             that
          
           alreadie
           
             hath
             grace
          
           :
           (
           for
           
             he
             that
             desireth
             grace
             ,
             hath
             grace
             to
             desire
             it
             :
          
           )
           and
           it
           is
           an
           infallible
           signe
           therefore
           ,
           that
           a
           man
           hath
           alreadie
           some
           measure
           of
           grace
           ,
           that
           doth
           seriously
           desire
           to
           haue
           it
           .
           He
           would
           neuer
           desire
           to
           feare
           God
           ,
           that
           stood
           not
           in
           some
           awe
           of
           him
           alreadie
           :
           nor
           desire
           to
           feele
           in
           himselfe
           a
           loue
           of
           God
           ,
           that
           did
           not
           in
           some
           measure
           already
           loue
           God
           :
           Nor
           could
           a
           man
           euer
           truly
           desire
           sanctifying
           grace
           ,
           were
           not
           his
           heart
           alreadie
           sanctified
           by
           the
           Spirit
           of
           Grace
           ,
           which
           hath
           wrought
           also
           in
           
           him
           that
           desire
           of
           it
           .
           Not
           to
           adde
           that
           the
           u
           greatest
           part
           of
           
             a
             Christian
             mans
             perfection
             in
             this
             life
             ,
          
           (
           witnesse
           x
           Pauls
           owne
           ingenuous
           confession
           of
           himselfe
           :
           and
           who
           went
           euer
           beyond
           him
           ?
           How
           farre
           at
           least
           come
           the
           most
           short
           of
           him
           ?
           )
           consisteth
           rather
           
             in
             will
             ,
             then
             in
             worke
             ,
             and
             in
             desire
             and
             endeuour
             ,
             more
             then
             in
             deed
             .
          
        
         
           True
           it
           is
           indeed
           ,
           that
           any
           naturall
           man
           may
           desire
           happinesse
           ,
           glory
           ,
           saluation
           ,
           and
           eternall
           well-being
           .
           a
           Oh
           ,
           saith
           
             Balaam
             ,
             that
             I
             might
             die
             the
             death
             of
             the
             righteous
             ,
             and
             that
             my
             latter
             end
             might
             be
             like
             his
             :
          
           (
           †
           he
           desired
           indeed
           to
           die
           their
           death
           ,
           but
           to
           liue
           their
           life
           he
           could
           not
           endure
           :
           )
           b
           it
           is
           naturall
           for
           euery
           one
           to
           desire
           his
           owne
           naturall
           good
           .
           But
           to
           desire
           spirituall
           grace
           ,
           holinesse
           ,
           sound
           sanctification
           ,
           faith
           vnfained
           ,
           the
           true
           feare
           of
           God
           ,
           serious
           repentance
           ,
           is
           more
           than
           any
           naturall
           man
           euer
           did
           or
           can
           doe
           .
           And
           therefore
           
             Blessed
             are
             they
          
           ,
           saith
           our
           Sauiour
           ,
           as
           ,
           c
           
             that
             are
             poore
             in
             spirit
          
           ,
           and
           d
           
             that
             mourne
          
           for
           their
           spirituall
           defects
           ;
           so
           e
           
             that
             hunger
             and
             thirst
             after
             righteousnesse
             ,
          
           after
           spirituall
           grace
           ,
           after
           a
           supply
           of
           them
           .
           Now
           what
           is
           f
           hunger
           but
           
             a
             want
             of
             food
             with
             a
             sense
             thereof
             ,
             and
             an
             earnest
             desire
             
             of
             it
             ?
          
           or
           what
           is
           thirst
           but
           
             a
             drought
             ,
             a
             want
             of
             drinke
             ,
             and
             a
             vehement
             desire
             of
             it
             ?
          
           For
           in
           hunger
           and
           thirst
           there
           are
           these
           three
           things
           :
           first
           ,
           
             an
             emptinesse
          
           in
           the
           one
           ,
           and
           
             a
             want
             of
             moisture
          
           in
           the
           other
           :
           for
           g
           it
           is
           not
           
             want
             of
             food
          
           simply
           ,
           but
           
             want
             of
             wetting
          
           that
           causeth
           this
           :
           secondly
           ,
           
             a
             sense
             of
             this
             emptinesse
             and
             want
             of
             moisture
             ,
             with
             a
             speciall
             kinde
             of
             paine
             and
             griefe
          
           in
           the
           bodie
           proceeding
           from
           it
           :
           For
           a
           man
           may
           be
           emptie
           bodied
           ,
           and
           yet
           not
           affected
           thus
           with
           it
           ,
           as
           h
           in
           some
           diseases
           ,
           and
           where
           naturall
           heat
           is
           much
           wasted
           :
           and
           thirdly
           ,
           
             a
             vehement
             desire
             of
          
           such
           either
           
             nouriture
             or
             mo●sture
          
           ,
           whereby
           this
           emptinesse
           may
           be
           filled
           ,
           or
           this
           drought
           slaked
           :
           For
           a
           man
           may
           be
           emptie
           ,
           and
           sicke
           againe
           in
           some
           sort
           with
           it
           ,
           yea
           readie
           to
           die
           of
           it
           ,
           and
           yet
           haue
           no
           appetite
           to
           his
           meat
           neither
           ,
           but
           *
           a
           loathing
           of
           that
           rather
           ,
           whereby
           hee
           might
           be
           refreshed
           and
           releeued
           :
           he
           may
           be
           emptie
           of
           food
           ,
           and
           yet
           feele
           it
           not
           ;
           he
           may
           feele
           it
           in
           some
           sort
           ,
           and
           yet
           not
           desire
           food
           .
           But
           in
           hunger
           and
           thirst
           ordinarily
           doe
           these
           all
           three
           concurre
           .
           Yea
           ,
           so
           vehement
           and
           violent
           is
           this
           desire
           of
           such
           supply
           oft
           in
           hunger
           and
           thirst
           ,
           that
           i
           for
           a
           bit
           of
           bread
           ,
           or
           a
           cup
           of
           drinke
           ,
           men
           haue
           many
           times
           been
           content
           to
           part
           with
           the
           dearest
           and
           pretiousest
           things
           that
           they
           haue
           beene
           possest
           of
           .
           In
           like
           manner
           is
           it
           in
           this
           
             spiritual
             hunger
             and
             thirst
          
           .
           There
           is
           first
           
             spirituall
             pouertie
             ,
             a
             vacuitte
             ,
             an
             emptinesse
             of
             grace
             ,
          
           to
           sight
           and
           sense
           it
           may
           be
           ,
           vtterly
           of
           all
           ,
           in
           deed
           and
           truth
           of
           some
           degree
           of
           it
           :
           there
           is
           secondly
           a
           “
           
             griefe
             and
             painfulnesse
             in
             
             the
             heart
             and
             soule
          
           arising
           from
           the
           apprehension
           of
           it
           ,
           a
           mourning
           and
           bemoaning
           of
           ones
           selfe
           for
           the
           want
           of
           it
           :
           and
           thirdly
           ,
           †
           
             an
             earnest
             desire
          
           of
           it
           aboue
           all
           things
           in
           the
           world
           ,
           so
           that
           as
           a
           man
           throughly
           an
           hungred
           counteth
           all
           nothing
           in
           regard
           of
           meat
           ,
           a
           man
           heartily
           a-thirst
           all
           nothing
           in
           comparison
           of
           drinke
           ,
           he
           would
           giue
           any
           thing
           for
           it
           :
           so
           the
           soule
           thus
           affected
           ,
           with
           the
           blessed
           Apostle
           counteth
           k
           all
           nothing
           but
           
             drosse
             and
             dung
          
           ,
           in
           comparison
           of
           
             Christ
             ,
             the
             knowledge
             of
             him
             ,
             faith
             in
             him
             ,
             and
             conformity
             vnto
             him
             .
          
           It
           is
           with
           it
           ,
           as
           with
           l
           a
           
             Kings
             childe
          
           ,
           that
           though
           it
           be
           neuer
           so
           richly
           arrayed
           ,
           and
           haue
           neuer
           so
           many
           costly
           iewels
           hanging
           about
           it
           ,
           yet
           all
           is
           as
           nothing
           to
           it
           ,
           nothing
           but
           the
           nurses
           brest
           can
           still
           it
           ,
           when
           for
           want
           of
           food
           it
           is
           out
           of
           quiet
           .
           So
           nothing
           but
           spirituall
           grace
           can
           here
           satisfie
           the
           soule
           ,
           &
           all
           other
           things
           are
           esteemed
           as
           nothing
           to
           it
           .
           Or
           as
           with
           some
           women
           that
           goe
           with
           childe
           ,
           and
           are
           subiect
           to
           longing
           ;
           they
           will
           part
           with
           any
           thing
           for
           that
           that
           they
           long
           for
           ,
           and
           are
           readie
           euen
           to
           sinke
           downe
           ,
           to
           faint
           ,
           to
           goe
           away
           ,
           yea
           m
           to
           die
           ,
           if
           they
           haue
           it
           not
           :
           So
           here
           spirituall
           grace
           and
           the
           sense
           and
           assurance
           of
           it
           ,
           is
           the
           thing
           longed
           for
           ,
           &
           that
           they
           would
           giue
           a
           whole
           world
           for
           to
           obtaine
           ,
           if
           they
           had
           it
           ,
           and
           they
           are
           readie
           euen
           to
           faint
           and
           sinke
           vnder
           that
           heauie
           weight
           of
           griefe
           that
           surchargeth
           their
           distressed
           soules
           ,
           because
           they
           cannot
           yet
           finde
           and
           feele
           that
           in
           themselues
           ,
           which
           yet
           vndoubtedly
           they
           haue
           .
           For
           certainly
           whosoeuer
           they
           be
           that
           can
           finde
           themselues
           in
           this
           sort
           
           affected
           ,
           
           either
           they
           must
           confesse
           themselues
           to
           be
           in
           
             a
             blessed
          
           estate
           ,
           and
           consequently
           in
           the
           state
           of
           grace
           ,
           (
           for
           what
           true
           happinesse
           out
           of
           it
           ?
           )
           or
           else
           they
           must
           contradict
           our
           Sauiour
           ,
           and
           charge
           n
           Truth
           it selfe
           with
           vntruth
           ,
           who
           hath
           pronounced
           them
           blessed
           that
           are
           so
           affected
           .
           And
           this
           I
           desire
           to
           haue
           well
           weighed
           and
           seriously
           considered
           for
           the
           staying
           of
           many
           troubled
           soules
           .
           What
           is
           it
           that
           doth
           so
           much
           trouble
           thee
           ,
           and
           in
           this
           lamentable
           wise
           distresse
           and
           distract
           thee
           ?
           Oh
           ,
           saith
           he
           presently
           ,
           
             I
             haue
             no
             faith
             ,
             no
             repentance
             ,
             no
             loue
             ,
             no
             feare
             of
             God
             ,
             no
             sanctifying
             ,
             no
             sauing
             grace
             in
             me
             .
          
           Why
           ?
           doest
           thou
           see
           a
           want
           of
           these
           things
           in
           thy selfe
           ?
           
             Yes
             ,
             that
             is
             it
             that
             so
             grieueth
             me
             :
             that
             I
             cannot
             loue
             God
             ,
             stand
             in
             awe
             of
             him
             ,
             trust
             in
             his
             mercie
             ,
             repent
             of
             my
             sinnes
             as
             I
             should
             .
          
           Yea
           but
           ,
           doest
           thou
           not
           seriously
           and
           vnfainedly
           desire
           to
           doe
           thus
           ?
           
             Oh
             yes
             ,
             I
             desire
             it
             aboue
             all
             things
             in
             the
             world
             ,
          
           and
           
             I
             would
             be
             willing
             to
             buy
             ,
             and
             it
             were
             with
             a
             whole
             world
             ,
             the
             least
             measure
             ,
             a
             dramme
             or
             a
             drop
             onely
             ,
             of
             such
             grace
             .
          
           And
           *
           who
           is
           it
           ,
           I
           pray
           thee
           ,
           that
           hath
           wrought
           this
           desire
           in
           thee
           ?
           Not
           the
           Deuill
           :
           he
           would
           rather
           quench
           it
           all
           he
           could
           in
           thee
           :
           Not
           thine
           owne
           corrupt
           heart
           :
           that
           is
           naturally
           most
           auerse
           thereunto
           :
           It
           must
           needs
           then
           be
           the
           worke
           of
           the
           Spirit
           of
           God
           ,
           and
           of
           him
           who
           affirmeth
           them
           to
           be
           
             all
             in
             a
             blessed
             plight
             that
             thus
             hunger
             and
             thirst
             after
             grace
             ,
          
           and
           assureth
           them
           withall
           ,
           that
           they
           shall
           one
           day
           be
           satisfied
           .
           “
           
             Giue
             her
             meat
          
           ,
           said
           our
           Sauiour
           ,
           when
           he
           had
           raised
           I●irus
           his
           Daughter
           ,
           †
           to
           shew
           that
           
           she
           was
           not
           reuiued
           only
           ,
           but
           recouered
           .
           
             A
             good
             stomacke
          
           ,
           we
           say
           ,
           
             is
             a
             signe
             of
             good
             health
             .
          
           And
           as
           hunger
           is
           a
           signe
           of
           health
           in
           the
           body
           :
           so
           is
           this
           spirituall
           hunger
           of
           health
           in
           the
           Soule
           .
        
         
           An
           eighth
           Note
           of
           Sinceritie
           may
           be
           
             a
             desire
             and
             endeuour
             of
             growth
             in
             grace
             :
          
           
           Desire
           ,
           I
           say
           ,
           
             and
             endeuour
          
           ;
           for
           where
           desire
           indeed
           is
           ,
           there
           endeuour
           also
           will
           be
           :
           there
           cannot
           but
           be
           
             a
             serious
             endeuour
          
           ,
           where
           the
           desire
           of
           the
           heart
           is
           sincere
           .
           But
           o
           
             grow
             in
             grace
          
           ,
           saith
           Saint
           Peter
           ,
           inciting
           hereunto
           ,
           
             and
             in
             the
             knowledge
             of
             our
             Lord
             Iesus
             Christ.
          
           And
           ,
           *
           
             Desire
             the
             sincere
             milke
             of
             the
             Word
             ,
             that
             yee
             may
             thereby
             grow
             .
          
           And
           it
           is
           the
           ioynt
           prayer
           of
           the
           Apostles
           to
           their
           Sauiour
           and
           ours
           ;
           p
           
             Lord
             ,
             encrease
             our
             Faith
          
           ,
           therein
           crauing
           a
           further
           improuement
           of
           that
           grace
           that
           alreadie
           they
           had
           receiued
           .
           And
           the
           Heathen
           man
           himselfe
           maketh
           it
           a
           note
           of
           
             a
             good
             man
          
           ,
           that
           “
           
             hee
             studieth
             daily
             how
             he
             may
             grow
             better
             than
             hee
             is
             ,
          
           not
           contenting
           himselfe
           with
           any
           degree
           or
           measure
           of
           goodnesse
           .
           Yea
           the
           Apostle
           Paul
           telleth
           vs
           ,
           that
           q
           
             the
             whole
             bodie
             of
             Christ
          
           (
           whereof
           r
           
             euery
             true
             Christian
             is
             a
             limbe
          
           )
           is
           so
           †
           
             compact
             together
          
           in
           it selfe
           ,
           and
           so
           
             firmely
             fastned
             with
          
           certaine
           spirituall
           
             nerues
             and
             ligaments
             to
             the
             head
             ,
          
           that
           from
           it
           there
           is
           by
           them
           
             conueighed
             to
             each
             part
          
           a
           continuall
           
             supply
             of
             spirituall
             grace
          
           ,
           both
           
             sufficient
             to
             furnish
             it
          
           ,
           and
           
             to
             further
             the
             growth
             of
             it
             .
          
        
         
           Yea
           but
           ,
           
           peraduenture
           will
           some
           say
           ,
           that
           is
           it
           that
           maketh
           me
           misdoubt
           my selfe
           ,
           that
           to
           mine
           owne
           seeming
           I
           stand
           at
           a
           stay
           ;
           and
           ,
           mee
           
           thinketh
           ,
           I
           haue
           so
           done
           for
           a
           long
           time
           together
           .
        
         
           I
           answer
           :
           
           It
           may
           well
           so
           be
           ,
           and
           yet
           mayest
           thou
           be
           growing
           for
           all
           that
           .
           s
           
             The
             eye
             can
             see
             other
             things
             ,
             but
             it
             cannot
             see
             it selfe
             :
          
           t
           Wee
           can
           easily
           see
           the
           face
           and
           the
           countenance
           of
           another
           ,
           we
           cannot
           behold
           our
           owne
           ,
           but
           by
           reflection
           onely
           .
           Christians
           many
           times
           better
           discerne
           how
           others
           grow
           in
           grace
           and
           come
           forward
           ,
           than
           how
           themselues
           doe
           ,
           though
           it
           may
           be
           growing
           as
           fast
           or
           faster
           than
           they
           .
           *
           The
           Boat
           that
           crosseth
           vs
           on
           the
           Riuer
           ,
           seemeth
           to
           goe
           farre
           swifter
           than
           ours
           ,
           though
           our
           owne
           goe
           as
           fast
           or
           faster
           than
           it
           ;
           and
           “
           the
           land
           it selfe
           to
           passe
           by
           vs
           ,
           while
           we
           stand
           still
           ,
           when
           indeed
           we
           passe
           by
           it
           ,
           &
           it
           standeth
           still
           .
           Strangers
           that
           come
           by
           starts
           ,
           some
           continuance
           of
           time
           betweene
           ,
           to
           vs
           ,
           can
           better
           iudge
           of
           the
           growth
           of
           our
           children
           than
           our selues
           ,
           who
           haue
           them
           continually
           in
           our
           eye
           .
           And
           it
           is
           the
           manner
           therfore
           of
           curious
           Artists
           ,
           Picture-drawers
           and
           the
           like
           ,
           u
           to
           stand
           sometime
           aloofe
           off
           viewing
           their
           worke
           ,
           yea
           or
           x
           to
           goe
           wholly
           away
           from
           
           it
           ,
           and
           to
           leaue
           it
           a
           while
           ,
           and
           after
           some
           space
           of
           time
           to
           returne
           to
           it
           againe
           ,
           that
           they
           may
           the
           better
           discerne
           any
           the
           least
           defect
           in
           it
           .
           y
           Our
           continuall
           conuersing
           with
           our selues
           ,
           maketh
           our
           owne
           growth
           many
           times
           to
           be
           not
           so
           discernable
           of
           our selues
           as
           of
           others
           .
           Which
           may
           the
           rather
           befall
           vs
           ,
           because
           this
           spirituall
           growth
           in
           the
           most
           is
           ordinarily
           but
           z
           by
           insensible
           degrees
           .
           A
           man
           may
           stand
           gasing
           a
           long
           time
           vpon
           the
           Diall
           ,
           and
           yet
           not
           perceiue
           how
           the
           hand
           there
           stirreth
           ,
           though
           it
           be
           stirring
           all
           that
           while
           :
           hee
           may
           in
           warme
           springing
           weather
           sit
           night
           and
           day
           beside
           the
           young
           greene
           grasse
           ,
           and
           yet
           not
           discerne
           the
           shooting
           vp
           of
           it
           ,
           though
           by
           the
           warmth
           of
           the
           weather
           it
           be
           continually
           sprouting
           .
        
         
           Thou
           maist
           well
           therfore
           be
           growing
           ,
           though
           thou
           doest
           not
           discerne
           it
           .
           As
           a
           man
           may
           haue
           grace
           ,
           and
           yet
           not
           know
           it
           :
           so
           he
           may
           be
           growing
           in
           grace
           ,
           and
           yet
           not
           be
           aware
           of
           it
           .
           But
           doest
           thou
           not
           desire
           and
           endeuour
           to
           grow
           in
           it
           ?
           a
           If
           thou
           dost
           so
           ,
           it
           is
           certaine
           that
           †
           thou
           dost
           grow
           ,
           
           and
           art
           growing
           ,
           howsoeuer
           thou
           seest
           it
           not
           .
           To
           vse
           b
           Gersons
           similitude
           ,
           or
           one
           somewhat
           
           like
           it
           at
           least
           :
           A
           man
           is
           bound
           for
           the
           East-Indies
           ,
           and
           shapeth
           his
           course
           thitherward
           ;
           but
           by
           the
           way
           is
           put
           off
           oft
           by
           crosse
           winds
           to
           the
           westward
           ,
           hee
           is
           compelled
           to
           put
           into
           diuers
           harbours
           ,
           and
           to
           make
           some
           stay
           by
           the
           way
           there
           ,
           either
           to
           shift
           off
           stormie
           weather
           ,
           or
           to
           take
           in
           fresh
           water
           .
           And
           yet
           all
           this
           while
           we
           say
           ,
           he
           is
           going
           onward
           on
           his
           way
           ,
           because
           his
           purpose
           and
           resolution
           still
           continueth
           the
           same
           .
           It
           is
           much
           more
           so
           in
           spirituall
           things
           ,
           because
           our
           very
           growth
           it selfe
           in
           them
           consisteth
           much
           euen
           in
           resolution
           and
           desire
           .
           The
           strength
           of
           desire
           neuer
           a
           whit
           furthereth
           the
           sea-man
           so
           long
           as
           hee
           lieth
           wind-bound
           to
           the
           making
           of
           his
           port
           ;
           but
           
           the
           very
           strength
           of
           our
           desire
           may
           conueigh
           vs
           nearer
           to
           God
           ,
           may
           carrie
           vs
           higher
           ,
           as
           with
           
             Eagles
             wings
          
           ,
           vp
           towards
           heauen
           .
        
         
           Yea
           this
           thy
           greedie
           desire
           of
           grace
           may
           make
           thee
           lesse
           sensible
           of
           thine
           owne
           growth
           :
           As
           the
           Heathen
           man
           obserueth
           ,
           that
           c
           the
           earnest
           desire
           of
           what
           men
           would
           haue
           ,
           maketh
           them
           forgetfull
           of
           what
           they
           haue
           .
           d
           
             I
             forget
             what
             is
             past
          
           ,
           
           saith
           the
           Apostle
           ,
           
             and
             presse
             on
             to
             what
             is
             before
             .
          
           Their
           eye
           is
           more
           vpon
           what
           they
           want
           ,
           than
           vpon
           what
           they
           haue
           .
           It
           is
           with
           good
           Christians
           in
           this
           case
           ,
           as
           with
           
             rich
             worldlings
          
           ,
           that
           e
           like
           men
           
             in
             a
             race
          
           haue
           their
           eye
           on
           
           those
           that
           be
           before
           them
           ,
           not
           on
           those
           that
           come
           after
           them
           ;
           they
           are
           euer
           eying
           those
           that
           seeme
           to
           out-strip
           and
           out-goe
           them
           in
           wealth
           ,
           and
           thinke
           they
           haue
           nothing
           ,
           they
           are
           but
           poore
           men
           ,
           so
           long
           as
           they
           come
           short
           of
           such
           and
           such
           .
           And
           so
           is
           it
           with
           these
           ;
           they
           are
           oft
           eying
           those
           ,
           whose
           either
           examples
           they
           reade
           of
           ,
           or
           whose
           courses
           and
           graces
           they
           are
           in
           some
           sort
           eye-witnesses
           of
           ,
           and
           thinke
           that
           they
           haue
           nothing
           ,
           they
           make
           no
           progresse
           ,
           at
           least
           worth
           speaking
           of
           ,
           so
           long
           as
           they
           come
           behinde
           ,
           and
           keepe
           short
           of
           such
           :
           And
           this
           is
           it
           oft
           that
           maketh
           them
           complaine
           so
           much
           of
           their
           wants
           &
           their
           slow
           progresse
           ,
           and
           that
           they
           cannot
           perceiue
           but
           that
           they
           stand
           still
           at
           a
           stay
           .
           Which
           yet
           complaint
           of
           theirs
           ,
           and
           
             feruent
             desire
             of
             growth
             in
             grace
             ,
          
           is
           
             a
             sure
             argument
             of
             sincere
          
           and
           vndoubted
           grace
           in
           them
           .
           Yea
           it
           is
           an
           argument
           that
           they
           loue
           not
           life
           onely
           but
           grace
           ,
           that
           they
           loue
           Grace
           for
           it selfe
           ,
           that
           they
           loue
           Grace
           as
           it
           is
           Grace
           ,
           when
           they
           desire
           so
           much
           to
           increase
           and
           
             to
             grow
             in
             Grace
          
           ,
           especially
           supposing
           themselues
           to
           be
           in
           the
           estate
           of
           it
           alreadie
           .
        
         
           Whereas
           on
           the
           other
           side
           ,
           it
           is
           an
           argument
           of
           insinceritie
           and
           vnsoundnesse
           ,
           when
           men
           hauing
           gotten
           some
           small
           measure
           of
           speculatiue
           knowledge
           ,
           or
           hauing
           attained
           to
           some
           slight
           degree
           of
           superficiall
           conformitie
           ,
           far
           enough
           indeed
           from
           any
           sound
           sanctification
           ,
           they
           can
           quietly
           sit
           downe
           by
           it
           ,
           and
           haue
           no
           minde
           to
           go
           any
           further
           :
           yea
           how
           much
           soeuer
           they
           haue
           attained
           to
           ,
           if
           they
           can
           set
           downe
           their
           rest
           there
           ,
           
           sing
           
             a
             requiem
          
           to
           their
           soules
           ,
           and
           say
           with
           the
           rich
           Glutton
           in
           the
           Gospell
           ,
           f
           
             Soule
             ,
             thou
             hast
             much
             good
          
           ;
           or
           ,
           g
           
             I
             haue
             enough
          
           ,
           with
           
             Esau
             :
             what
             should
             I
             labour
             for
             any
             more
             ?
          
           It
           was
           the
           
             Church
             of
             La●diceaes
          
           song
           ,
           h
           
             I
             am
             rich
             ,
             and
             full
             ,
             and
             need
             nothing
             .
          
           He
           is
           i
           
             nothing
             worth
          
           indeed
           that
           so
           deemeth
           of
           himselfe
           .
           k
           
             He
             wanteth
             euery
             thing
             ,
             he
             hath
             not
             any
             thing
             ,
             that
             thinketh
             he
             wanteth
             nothing
          
           ;
           saith
           Bernard
           .
           The
           same
           is
           to
           be
           said
           of
           those
           that
           thinke
           themselues
           l
           
             well
             enough
          
           ,
           if
           they
           be
           but
           
             a
             little
             better
             than
             those
             that
             are
             starke
             naught
             ,
          
           that
           are
           grossely
           impious
           and
           extremely
           prophane
           :
           That
           vse
           to
           aske
           ,
           when
           they
           are
           incited
           to
           a
           more
           frequent
           &
           diligent
           vse
           of
           the
           means
           ,
           for
           the
           furtherance
           of
           their
           Christian
           growth
           :
           
             Why
             ?
             may
             not
             a
             man
             be
             saued
             ,
             though
             hee
             know
             no
             more
             than
             this
             ,
             and
             this
             ?
             Or
             though
             hee
             haue
             no
             more
             than
             such
             a
             measure
             of
             faith
             ,
             or
             though
             he
             doe
             not
             liue
             so
             precisely
             as
             such
             and
             such
             doe
             ?
          
           For
           such
           euidently
           shew
           ,
           that
           it
           is
           not
           grace
           but
           life
           ,
           not
           sanctification
           that
           they
           desire
           ,
           but
           saluation
           only
           .
           They
           
             serue
             God
          
           ,
           onely
           
             to
             serue
             their
             owne
             turnes
             vpon
             God.
          
           It
           is
           not
           the
           
             pleasing
             of
             God
          
           ,
           but
           
             the
             sauing
             of
             themselues
          
           that
           they
           doe
           not
           so
           much
           affect
           ,
           as
           they
           are
           content
           to
           haue
           ,
           grace
           for
           .
           m
           
             He
             was
             neuer
             indeed
             good
             ,
             that
             desireth
             not
             to
             be
             better
             .
          
           
           Yea
           ,
           n
           
             Hee
             is
             starke
             naught
             ,
             that
             desireth
             not
             to
             bee
             as
             good
             as
             the
             best
             .
          
           For
           hee
           cannot
           be
           good
           ,
           that
           loueth
           not
           goodnesse
           .
           Nor
           can
           any
           man
           truly
           loue
           it
           ,
           but
           he
           must
           needs
           desire
           more
           of
           it
           .
           For
           ,
           o
           
             Hee
             that
             loueth
             money
          
           ,
           saith
           
             Salomon
             ,
             will
             neuer
             haue
             enough
             of
             it
             :
          
           p
           And
           so
           hee
           that
           truly
           loueth
           Grace
           ,
           will
           neuer
           thinke
           he
           hath
           enough
           of
           it
           ,
           and
           will
           consequently
           be
           euer
           desiring
           to
           grow
           in
           it
           .
           Which
           
             desire
             of
             growth
             in
             grace
          
           ,
           as
           it
           is
           
             a
             good
             signe
             of
             sinceritie
             of
             grace
             ,
          
           so
           
             the
             want
             of
             it
             is
             too
             sure
             an
             argument
             of
             vnsoundnesse
             .
          
        
         
           Yea
           but
           ,
           will
           some
           other
           peraduenture
           say
           ,
           I
           haue
           heard
           it
           oft
           said
           ,
           that
           
             no
             true
             Christian
          
           ,
           yea
           ,
           that
           q
           
             no
             man
          
           at
           all
           
             euer
             standeth
             at
             a
             stay
          
           :
           But
           that
           euery
           one
           as
           he
           is
           r
           
             continually
             growing
          
           on
           toward
           his
           end
           ,
           so
           he
           is
           s
           
             continually
             growing
          
           either
           better
           or
           worse
           :
           
           like
           
             the
             Angels
          
           on
           the
           
           t
           Ladder
           that
           Iacob
           saw
           ,
           whereof
           some
           
             went
             vpward
          
           ,
           some
           downward
           ,
           but
           none
           of
           them
           
             stood
             still
          
           .
           And
           with
           me
           the
           declination
           to
           the
           worse
           side
           is
           too
           euident
           :
           For
           I
           finde
           that
           I
           am
           not
           able
           to
           continue
           in
           prayer
           ,
           or
           to
           keep
           my
           minde
           long
           bent
           to
           any
           intention
           of
           meditation
           ,
           yea
           that
           I
           cannot
           endure
           to
           hold
           out
           in
           hearing
           ,
           or
           to
           retaine
           or
           call
           to
           minde
           againe
           what
           I
           haue
           heard
           ,
           as
           I
           formerly
           haue
           done
           ,
           or
           haue
           beene
           able
           to
           doe
           .
           It
           is
           the
           vsuall
           complaint
           of
           many
           good
           Christians
           held
           with
           lingring
           infirmities
           and
           such
           bodily
           diseases
           as
           waste
           the
           spirits
           ,
           weaken
           the
           senses
           ,
           decay
           the
           memorie
           ,
           and
           disable
           the
           functions
           of
           those
           faculties
           of
           the
           soule
           that
           are
           wont
           to
           be
           in
           these
           holy
           exercises
           employed
           .
        
         
           For
           Answer
           hereunto
           ;
           to
           omit
           what
           before
           was
           said
           ,
           that
           u
           
             where
             an
             earnest
             desire
             and
             endeuour
             of
             growth
             is
             ,
             there
             is
             no
             standing
             at
             a
             stay
             .
          
           It
           followeth
           not
           ,
           because
           persons
           cannot
           performe
           outward
           ,
           yea
           or
           inward
           actions
           as
           formerly
           they
           haue
           done
           ,
           that
           therefore
           there
           is
           a
           decay
           of
           spirituall
           grace
           in
           them
           .
           For
           x
           
             the
             Soule
          
           ,
           
           we
           know
           ,
           while
           it
           abideth
           
             in
             the
             body
             ,
             worketh
             by
             it
             and
             the
             parts
             of
             it
             .
          
           And
           the
           working
           of
           it
           therefore
           cannot
           be
           other
           ,
           than
           the
           affection
           of
           those
           parts
           ,
           it
           worketh
           by
           ,
           will
           afford
           .
           As
           y
           the
           Heathen
           Philosopher
           therefore
           well
           obserueth
           ,
           that
           it
           followeth
           not
           that
           either
           
             the
             soule
          
           it selfe
           ,
           or
           
             the
             facultie
             of
             seeing
          
           in
           
             the
             soule
          
           (
           for
           it
           
           
           
           
           
           z
           is
           not
           
             the
             bodie
          
           ,
           nor
           
             the
             eye
          
           it selfe
           that
           seeth
           ,
           to
           speake
           properly
           ,
           but
           
             the
             soule
             that
             seeth
          
           by
           it
           )
           is
           growne
           weake
           and
           decayed
           ,
           because
           it
           cannot
           see
           so
           well
           by
           or
           with
           
             an
             old
             eye
          
           ,
           as
           it
           could
           doe
           and
           did
           by
           or
           with
           
             a
             young
          
           one
           :
           a
           Giue
           it
           
             a
             young
             eye
          
           againe
           ,
           and
           it
           will
           see
           as
           well
           as
           euer
           .
           Nor
           doth
           it
           follow
           that
           b
           
             a
             work-man
          
           hath
           either
           lost
           or
           lessened
           his
           skill
           ,
           because
           either
           hee
           wanteth
           tooles
           ,
           and
           therefore
           he
           cannot
           worke
           ,
           or
           hath
           
             bad
             tooles
          
           ,
           and
           cannot
           therefore
           worke
           so
           well
           as
           he
           could
           ,
           when
           he
           had
           better
           than
           now
           he
           hath
           :
           that
           a
           Musitian
           is
           not
           so
           good
           or
           skilfull
           an
           Artist
           as
           he
           was
           ,
           because
           hee
           cannot
           make
           so
           good
           Musicke
           with
           his
           Viole
           or
           Citharne
           ,
           being
           now
           cracked
           and
           crased
           ,
           or
           euill-stringed
           ,
           as
           he
           could
           when
           it
           was
           new
           and
           sound
           ,
           and
           well-stringed
           at
           first
           .
           So
           neither
           doth
           it
           follow
           that
           spirituall
           Grace
           is
           therefore
           abated
           or
           decayed
           in
           the
           soule
           ,
           because
           it
           cannot
           hold
           out
           now
           with
           that
           continuance
           of
           attention
           ,
           or
           strength
           and
           vigour
           of
           intention
           in
           meditation
           ,
           inuocation
           ,
           or
           other
           the
           like
           holy
           exercises
           ,
           c
           the
           body
           being
           ,
           by
           age
           ,
           or
           sicknesse
           and
           feeblenesse
           accruing
           from
           either
           ,
           much
           decayed
           and
           disabled
           ,
           as
           it
           could
           formerly
           ,
           when
           the
           parts
           and
           functions
           of
           it
           were
           fresh
           .
           I
           say
           not
           ,
           (
           for
           I
           would
           not
           herein
           be
           mistaken
           )
           if
           the
           desire
           of
           doing
           what
           it
           hath
           done
           ,
           but
           cannot
           now
           doe
           ,
           what
           it
           is
           now
           restrained
           of
           ,
           or
           disabled
           vnto
           ,
           be
           not
           as
           feruent
           as
           formerly
           .
           For
           the
           desire
           vsually
           rather
           on
           such
           occasions
           encreaseth
           .
           And
           it
           is
           a
           
           d
           shrewd
           
             euill
             signe
          
           ,
           as
           euen
           an
           Heathen
           man
           also
           could
           obserue
           ,
           when
           men
           restrained
           of
           the
           means
           or
           the
           vse
           of
           them
           ,
           or
           disabled
           vnto
           their
           wonted
           performance
           of
           such
           duties
           ,
           are
           not
           at
           all
           therewith
           moued
           ,
           but
           can
           well
           enough
           endure
           such
           want
           .
           It
           was
           by
           one
           deemed
           e
           as
           vnequal
           for
           
             an
             old
             man
          
           to
           desire
           the
           strength
           he
           had
           when
           he
           was
           young
           ,
           as
           for
           
             a
             young
             man
          
           to
           desire
           the
           strength
           that
           an
           Oxe
           hath
           ,
           or
           an
           Elephant
           .
           But
           for
           a
           man
           here
           not
           to
           desire
           to
           doe
           as
           hee
           hath
           done
           ,
           may
           well
           minister
           some
           suspition
           ,
           of
           an
           heart
           not
           very
           sound
           ,
           which
           they
           that
           thus
           complaine
           of
           ,
           by
           this
           their
           complaint
           doe
           euidently
           shew
           themselues
           not
           to
           be
           free
           only
           ,
           but
           to
           be
           farre
           from
           .
           f
           The
           very
           absence
           and
           restraint
           of
           things
           loued
           ,
           longed
           after
           ,
           and
           delighted
           in
           ,
           is
           a
           great
           meanes
           to
           incense
           and
           inflame
           much
           the
           desire
           .
           Nor
           can
           there
           be
           
             a
             decay
             of
             grace
          
           ,
           though
           the
           worke
           of
           it
           may
           be
           restrained
           or
           suspended
           ,
           where
           the
           desire
           continueth
           such
           .
           
             Spirituall
             grace
          
           is
           of
           the
           same
           nature
           ,
           in
           some
           sort
           ,
           with
           
             the
             Soule
          
           :
           As
           that
           is
           
             an
             immortall
             substance
          
           ;
           so
           is
           this
           g
           
             an
             incorruptible
             seed
          
           .
           Nor
           is
           it
           therefore
           any
           physicall
           or
           
             naeturall
             defect
          
           ,
           though
           such
           may
           either
           in
           whole
           or
           in
           part
           h
           restraine
           the
           operation
           ,
           that
           can
           possibly
           either
           destroy
           ,
           or
           decay
           either
           .
           By
           some
           naturall
           defects
           indeed
           ,
           
           (
           such
           as
           either
           suspend
           or
           abandon
           the
           vse
           of
           reason
           and
           vnderstanding
           ,
           and
           make
           a
           man
           by
           that
           meanes
           vncapable
           of
           instruction
           ,
           )
           a
           man
           may
           be
           i
           disabled
           in
           ordinarie
           course
           ,
           (
           for
           extraordinarie
           workings
           wee
           leaue
           vnto
           God
           ;
           who
           as
           hee
           gaue
           k
           power
           of
           speech
           and
           vtterance
           sometime
           to
           a
           dumbe
           beast
           ,
           and
           his
           l
           sanctifying
           Spirit
           to
           a
           Babe
           yet
           vnborne
           ,
           so
           m
           is
           able
           to
           worke
           in
           this
           kinde
           as
           he
           will
           :
           )
           vnto
           the
           attaining
           of
           sauing
           Grace
           ,
           where
           as
           yet
           it
           is
           not
           .
           But
           where
           it
           is
           alreadie
           wrought
           ,
           there
           cannot
           any
           such
           naturall
           defect
           ,
           either
           crase
           it
           ,
           or
           wholly
           raze
           it
           out
           againe
           .
           It
           were
           as
           absurd
           to
           imagine
           that
           a
           fit
           of
           the
           dead
           palsie
           continuing
           with
           a
           man
           some
           good
           space
           of
           time
           ,
           and
           depriuing
           him
           thereby
           of
           abilitie
           vnto
           the
           performance
           of
           holy
           duties
           ,
           should
           of
           it selfe
           therefore
           make
           him
           n
           lesse
           holy
           than
           he
           was
           when
           it
           first
           seized
           vpon
           him
           ;
           as
           to
           suppose
           a
           man
           well
           affected
           to
           be
           lesse
           o
           liberally
           minded
           ,
           because
           being
           fallen
           into
           pouertie
           ,
           he
           cannot
           now
           do
           that
           ,
           which
           before
           he
           was
           wont
           to
           doe
           ,
           when
           he
           had
           better
           meanes
           and
           a
           more
           plentifull
           estate
           .
           It
           is
           not
           therefore
           any
           disabilitie
           arising
           from
           such
           defects
           and
           infirmities
           ,
           that
           argueth
           any
           
             decay
             of
             Grace
          
           .
        
         
           A
           ninth
           Note
           
           of
           sinceritie
           may
           be
           
             an
             endeuour
             to
             finde
             out
             and
             discouer
             our
             owne
             corruptions
          
           ;
           
           
             and
             a
             gladnesse
             when
             we
             haue
             discouered
          
           them
           by
           the
           light
           of
           Gods
           word
           ,
           or
           such
           other
           good
           meanes
           as
           God
           shall
           offer
           vs.
           This
           businesse
           had
           Dauid
           beene
           busie
           about
           ,
           what
           time
           he
           brake
           out
           into
           that
           exclamation
           ;
           p
           
             O
             ,
             who
             can
             tell
             how
             oft
             hee
             
             sinnes
             ?
          
           or
           ,
           
             what
             man
             is
             he
             that
             vnderstandeth
             his
             owne
             errours
             ?
          
           q
           It
           fared
           with
           Dauid
           ,
           saith
           Spina
           ,
           as
           with
           
             the
             Houswife
          
           that
           hauing
           diligently
           swept
           her
           house
           and
           cast
           the
           dust
           out
           at
           doores
           ,
           can
           see
           nothing
           amisse
           now
           ,
           
             no
             specke
             of
             dust
          
           in
           it
           ;
           whereas
           if
           the
           Sunne
           doe
           but
           a
           little
           shine
           in
           thorow
           some
           cranie
           in
           the
           wall
           ,
           or
           some
           broken
           quarell
           in
           the
           window
           ,
           shee
           may
           soone
           see
           the
           whole
           house
           swimme
           and
           swarme
           with
           innumerable
           
             motes
             of
             dust
          
           floating
           to
           and
           fro
           in
           the
           aire
           ,
           which
           for
           dimnesse
           of
           light
           or
           sight
           before
           shee
           was
           not
           able
           to
           discerne
           .
           And
           so
           fared
           it
           with
           Dauid
           ;
           he
           was
           a
           man
           of
           no
           loose
           life
           ,
           but
           euen
           from
           his
           younger
           yeares
           carefull
           of
           his
           courses
           ,
           r
           Vpright
           &
           
             after
             Gods
             own
             heart
          
           ;
           so
           that
           little
           might
           seeme
           to
           be
           amisse
           ,
           or
           to
           require
           reformation
           and
           amendment
           with
           him
           :
           yet
           when
           hee
           came
           to
           looke
           more
           intentiuely
           into
           
             Gods
             law
          
           ,
           a
           little
           beame
           of
           light
           reflecting
           vpon
           his
           soule
           from
           it
           ,
           discouered
           vnto
           him
           such
           s
           an
           innumerable
           company
           as
           well
           of
           corruptions
           in
           his
           heart
           ,
           as
           of
           errours
           and
           ouer-sights
           in
           his
           life
           ,
           that
           it
           made
           him
           ,
           as
           one
           amazed
           ,
           crie
           out
           in
           that
           manner
           ,
           as
           guessing
           by
           what
           hee
           now
           saw
           ,
           that
           he
           had
           not
           seene
           before
           ,
           how
           much
           corruption
           remained
           yet
           in
           him
           vnseene
           .
           In
           like
           manner
           had
           hee
           beene
           sifting
           of
           himselfe
           ,
           when
           hee
           said
           ;
           t
           
             I
             considered
             my
             wayes
             ,
             and
             turned
             my
             feet
             vnto
             thy
             Testimonies
             .
          
           And
           of
           the
           ioy
           that
           hee
           conceiued
           ,
           when
           vpon
           such
           view
           and
           search
           he
           had
           light
           vpon
           somewhat
           that
           he
           was
           ignorant
           of
           before
           ,
           and
           came
           to
           the
           notice
           of
           some
           dutie
           
           concerning
           himselfe
           ,
           that
           before
           he
           was
           not
           aware
           of
           :
           u
           
             I
             reioyce
          
           ,
           saith
           he
           ,
           
             at
             thy
             Word
          
           ,
           (
           to
           wit
           ,
           when
           somewhat
           from
           it
           is
           discouered
           vnto
           me
           ,
           )
           
             as
             one
             that
             findeth
             a
             great
             spoile
          
           ;
           that
           hath
           gotten
           a
           rich
           bootie
           .
           An
           allusion
           to
           rich
           spoiles
           taken
           from
           the
           enemie
           in
           the
           field
           ,
           wherein
           the
           pleasure
           is
           vsually
           as
           much
           as
           ,
           or
           more
           than
           the
           profit
           .
           And
           he
           saith
           further
           therefore
           ,
           That
           x
           
             he
             will
             praise
             God
             with
             an
             vpright
             heart
             ,
             when
             he
             shall
             haue
             learned
             his
             righteous
             Testimonies
             :
          
           Hee
           will
           thanke
           him
           heartily
           ,
           when
           he
           shall
           by
           his
           Law
           informe
           him
           of
           ought
           .
           Yea
           how
           glad
           was
           hee
           when
           Abigail
           had
           discouered
           vnto
           him
           his
           errour
           ,
           and
           by
           that
           meanes
           stayed
           his
           hand
           from
           an
           vnwarrantable
           act
           ,
           that
           in
           his
           heat
           of
           passion
           he
           had
           before
           resolued
           to
           execute
           ?
           And
           y
           how
           doth
           he
           
             blesse
             her
          
           ,
           and
           
             blesse
             God
             for
             her
          
           ;
           her
           ,
           as
           
             a
             messenger
             of
             God
          
           ,
           and
           God
           ,
           as
           one
           that
           had
           sent
           her
           to
           meet
           him
           ,
           and
           so
           to
           with-hold
           him
           from
           that
           outrage
           ?
           And
           z
           this
           is
           also
           a
           singular
           good
           note
           of
           a
           sincere
           heart
           ,
           when
           a
           man
           is
           carefull
           to
           search
           into
           his
           owne
           corruptions
           and
           ouersights
           ,
           is
           willing
           to
           be
           informed
           of
           them
           ,
           glad
           to
           see
           them
           discouered
           ,
           and
           readie
           to
           reforme
           them
           when
           they
           are
           euidently
           discouered
           to
           him
           ,
           and
           his
           conscience
           conuinced
           of
           them
           out
           of
           Gods
           word
           .
           As
           on
           the
           contrarie
           part
           when
           men
           *
           are
           not
           willing
           to
           haue
           their
           corruptions
           discouered
           to
           them
           ,
           cannot
           endure
           those
           that
           are
           dealing
           in
           any
           sort
           with
           their
           sinnes
           ,
           a
           fume
           and
           storme
           against
           those
           that
           euen
           in
           the
           kindest
           and
           〈◊〉
           Christian
           manner
           informe
           them
           of
           them
           ,
           albeit
           
           they
           cannot
           wholly
           excuse
           them
           or
           deny
           them
           to
           be
           such
           :
           when
           men
           will
           of
           set
           purpose
           forbeare
           ,
           yea
           and
           forsweare
           to
           ,
           the
           hearing
           of
           those
           ,
           whose
           plaine
           dealing
           and
           powerfull
           deliuery
           of
           Gods
           word
           ,
           hath
           begunne
           to
           lay
           open
           to
           them
           their
           corruptions
           ,
           and
           to
           touch
           them
           a
           little
           to
           the
           quicke
           :
           Or
           when
           (
           as
           Augustine
           well
           obserueth
           of
           some
           ,
           speaking
           of
           those
           words
           of
           the
           Psalmist
           ;
           b
           
             He
             flattereth
             himselfe
             in
             his
             owne
             eyes
             ,
             till
             his
             iniquitie
             be
             found
             abominable
             ;
             and
             he
             refuseth
             to
             vnderstand
             :
          
           )
           c
           they
           will
           
             seeme
             to
             search
          
           ,
           but
           are
           
             loth
             to
             finde
          
           ;
           and
           therefore
           ,
           as
           d
           
             the
             young
             man
          
           in
           the
           Gospell
           ,
           that
           moued
           a
           question
           to
           our
           Sauiour
           ,
           e
           they
           are
           
             sorie
             that
             euer
             they
             sought
          
           ,
           and
           
             goe
             away
             with
             heauie
             hearts
          
           ,
           when
           they
           finde
           not
           as
           they
           would
           ,
           when
           they
           haue
           not
           an
           issue
           and
           an
           answer
           to
           their
           owne
           mindes
           :
           and
           as
           f
           the
           
             Iewish
             Captaines
          
           that
           repaired
           for
           aduice
           and
           direction
           to
           Ieremie
           ,
           their
           
             seeming
             search
          
           was
           
             neuer
             made
             in
             sinceritie
          
           .
        
         
           
             The
             last
          
           Note
           
           of
           Sinceritie
           
             shall
             be
          
           a
           loue
           of
           God
           and
           good
           things
           ,
           
           refuse
           thereupon
           to
           follow
           what
           they
           are
           informed
           of
           ,
           or
           to
           reforme
           what
           vpon
           such
           search
           they
           meet
           with
           ,
           and
           find
           to
           be
           amisse
           with
           them
           in
           heart
           or
           life
           :
           It
           is
           a
           fearefull
           signe
           that
           their
           heart
           is
           not
           vpright
           ,
           and
           g
           and
           of
           the
           Children
           of
           God
           for
           God
           ;
           
             together
             with
          
           a
           stedfast
           purpose
           to
           depend
           still
           vpon
           God
           ,
           to
           continue
           constant
           in
           the
           frequent
           and
           diligent
           vse
           of
           all
           the
           holy
           Ordinances
           of
           Go●
           ,
           and
           to
           perseuer
           and
           goe
           on
           in
           the
           good
           waies
           of
           God
           ,
           
             though
             a
             man
          
           cannot
           yet
           find
           or
           feele
           in
           
             himselfe
             
             any
          
           assurance
           of
           Gods
           speciall
           fauour
           
             towards
             him
          
           ,
           or
           any
           comfort
           in
           the
           ordinances
           of
           God
           
             that
             he
             vseth
          
           .
        
         
           These
           I
           am
           the
           rather
           willing
           thus
           to
           pile
           vp
           together
           ,
           and
           to
           comprehend
           vnder
           one
           Head
           ,
           though
           they
           might
           seuerally
           be
           insisted
           on
           ,
           because
           I
           would
           hasten
           to
           an
           end
           ,
           fearing
           that
           I
           haue
           beene
           ouer-long
           in
           what
           is
           past
           alreadie
           :
           The
           worke
           growing
           greater
           than
           I
           made
           account
           it
           would
           haue
           done
           .
        
         
           
             That
             our
          
           Loue
           of
           God
           
           is
           a
           sure
           argument
           of
           Gods
           speciall
           Loue
           of
           vs
           
             it
             is
             most
             euident
          
           .
           h
           I
           loue
           them
           ,
           
             saith
             the
          
           Wisdome
           of
           God
           ,
           that
           loue
           me
           .
           And
           ,
           i
           Hee
           that
           loueth
           mee
           ,
           
             saith
             our
             Sauiour
          
           Christ
           ,
           both
           the
           Father
           and
           I
           will
           loue
           him
           .
           k
           A
           man
           could
           not
           loue
           God
           ,
           did
           not
           God
           first
           loue
           him
           ,
           and
           l
           worke
           this
           very
           loue
           
             of
             himselfe
          
           in
           him
           .
           m
           
             Nor
             need
             any
             man
             ,
             that
             truly
             (
             though
          
           “
           
             but
             weakely
             ,
             yet
             so
             well
             as
             he
             is
             able
             ,
             or
             rather
             as
             God
             hath
             enabled
             him
             ;
             )
             loueth
             God
             ,
             doubt
             but
             that
             God
             loueth
             him
             .
             For
          
           n
           
             how
             can
             he
             choose
             but
             loue
             them
             againe
             ,
             when
             they
             loue
             him
             ,
             whom
             hee
             loued
             euen
             before
             they
             loued
             him
             ?
             How
             can
             he
             but
             loue
             them
             ,
             when
             they
             loue
             him
             ,
             
             that
          
           o
           loued
           them
           ,
           when
           they
           loued
           not
           him
           ;
           
             that
             loued
             them
             so
             dearely
             when
             they
          
           p
           hated
           him
           ,
           and
           q
           were
           enemies
           to
           him
           ,
           
             as
             to
             giue
             his
             Sonne
             to
             die
             for
             them
             .
          
           If
           God
           ,
           
             saith
             that
          
           †
           blessed
           man
           and
           Martyr
           of
           God
           ,
           so
           loued
           vs
           when
           wee
           hated
           him
           and
           fled
           away
           from
           him
           ,
           that
           he
           sent
           his
           Sonne
           after
           vs
           to
           seeke
           vs
           ,
           and
           with
           losse
           of
           his
           owne
           life
           to
           redeeme
           and
           reduce
           vs
           ,
           how
           can
           we
           thinke
           otherwise
           ,
           but
           that
           now
           louing
           him
           ,
           and
           lamenting
           because
           wee
           doe
           no
           more
           loue
           him
           ,
           hee
           will
           surely
           loue
           vs
           for
           euer
           ?
        
         
           And
           that
           the
           
             Loue
             of
             Gods
             Children
             for
             God
             ,
          
           
           is
           
             a
             good
             Signe
             of
             the
             loue
             of
             God
             ,
          
           it
           is
           no
           lesse
           apparent
           .
           r
           
             Hee
             that
             loueth
             him
             that
             begat
             ,
          
           saith
           Saint
           
             Iohn
             ,
             loueth
             him
             also
             that
             is
             begotten
             .
          
           And
           he
           that
           loueth
           him
           that
           is
           begotten
           ,
           say
           I
           ,
           loueth
           him
           also
           that
           begat
           .
           It
           was
           s
           for
           Ionathans
           sake
           principally
           ,
           that
           Dauid
           loued
           and
           fauoured
           Mephibosheth
           .
           Nor
           could
           a
           man
           
             for
             God
             loue
             the
             Children
             of
             God
             ,
          
           if
           he
           did
           not
           first
           
             loue
             God
          
           himselfe
           .
           In
           regard
           whereof
           also
           Saint
           Iohn
           maketh
           this
           
             Loue
             of
             Gods
             Children
             a
             Signe
          
           that
           a
           man
           t
           
             is
             in
             the
             light
          
           ,
           to
           〈◊〉
           of
           Gods
           fauour
           ;
           that
           hee
           u
           
             is
             past
             from
             Death
             to
             Life
             ,
          
           is
           in
           the
           state
           of
           saluation
           ;
           that
           he
           x
           
             is
             borne
             of
             God
          
           ,
           is
           regenerate
           ,
           is
           the
           Childe
           of
           God
           ;
           that
           y
           
             God
             dwelleth
             in
             him
          
           ,
           he
           abideth
           in
           his
           heart
           by
           his
           Spirit
           ;
           and
           that
           he
           doth
           z
           
             sincerely
             loue
             God
          
           ,
           and
           
             is
             beloued
          
           consequently
           
             of
             God.
          
           And
           as
           Dauid
           testifieth
           the
           sinceritie
           of
           his
           Loue
           vnto
           God
           ,
           by
           his
           louing
           ,
           a
           
             liking
             of
             ,
             and
             delighting
             in
             the
             Saints
             of
             God
             :
          
           so
           hee
           maketh
           b
           
             the
             honouring
             and
             respecting
             of
             those
             
             that
             feare
             God
          
           ;
           a
           note
           and
           marke
           of
           such
           as
           are
           free
           Denisons
           of
           the
           heauenly
           Ierusalem
           .
        
         
           The
           like
           might
           be
           said
           seuerally
           of
           c
           
             the
             stedfast
             purpose
             of
             depending
             vpon
             God
             ,
          
           
           and
           d
           
             of
             continuing
             constant
             in
             the
             diligent
             vse
             of
             the
             Ordinances
             of
             God
             ,
             and
          
           e
           
             walking
             carefully
             in
             his
             waies
          
           .
           But
           that
           which
           I
           here
           in
           this
           last
           Note
           principally
           aime
           at
           ,
           
           and
           will
           therefore
           most
           insist
           on
           ,
           is
           this
           ,
           that
           then
           the
           sinceritie
           of
           a
           mans
           heart
           herein
           doth
           most
           euidently
           appeare
           ,
           when
           he
           persisteth
           thus
           constantly
           
             in
             louing
             God
             ,
             and
             Gods
             children
             ,
             cleauing
             to
             God
             ,
             following
             him
             ,
             frequenting
             his
             Ordinances
             ,
          
           and
           
             depending
             vpon
             him
          
           ,
           
           though
           
             God
             seeme
             not
             to
             regard
             him
             ,
          
           nor
           doe
           reueale
           himselfe
           yet
           vnto
           him
           in
           that
           comfortable
           manner
           ,
           f
           as
           he
           doth
           frequently
           and
           vsually
           vnto
           those
           that
           be
           his
           .
           †
           
             Yet
             will
             I
             wait
             vpon
             the
             Lord
             ,
          
           saith
           the
           Prophet
           Esay
           ,
           
           
             though
             he
             haue
             hid
             his
             face
             from
             vs.
          
           And
           ,
           g
           
             Though
             he
             slay
             me
          
           ,
           saith
           
             Iob
             ,
             yet
             will
             I
             still
             trust
             in
             him
             :
          
           Yea
           ,
           h
           
             though
             he
             hide
             his
             face
             from
             me
             ,
             and
             carry
             himselfe
             towards
             me
             as
             an
             enemie
             .
          
           Hereby
           doe
           
             the
             people
             of
             God
          
           in
           the
           Psalme
           approue
           their
           sinceritie
           vnto
           〈◊〉
           ,
           and
           the
           vprightnesse
           of
           their
           hearts
           with
           him
           ,
           in
           that
           i
           
             though
             God
             seemed
             to
             haue
             cleane
             forgotten
             them
             ,
             and
             to
             haue
             vtterly
             cast
             them
             off
             ,
             yet
             they
             had
             not
             left
             him
             ,
             nor
             taken
             occasion
             thereby
             ,
             either
             to
             neglect
             him
          
           or
           
             to
             stray
             from
             him
          
           ,
           either
           
             in
             heart
          
           or
           
             in
             life
          
           ,
           and
           
             to
             seeke
             to
             any
             other
             helpes
             .
          
           And
           it
           is
           certainly
           an
           argument
           of
           a
           great
           measure
           of
           grace
           ,
           when
           a
           
           Christian
           Soule
           ,
           though
           finding
           in
           it selfe
           so
           weake
           encouragement
           ,
           in
           regard
           of
           comfort
           or
           assurance
           ,
           to
           depend
           vpon
           God
           ,
           yet
           can
           firmely
           resolue
           constantly
           k
           
             to
             rely
             and
             rest
          
           wholly
           vpon
           him
           :
           when
           though
           l
           it
           feele
           little
           or
           no
           comfort
           at
           all
           in
           ought
           that
           it
           doth
           ,
           yet
           m
           it
           will
           not
           thereby
           be
           discouraged
           from
           persisting
           in
           the
           obseruance
           of
           holy
           exercises
           ,
           and
           the
           performance
           of
           good
           duties
           ,
           content
           with
           patience
           ,
           and
           yet
           not
           without
           a
           kinde
           of
           n
           
             religious
             impatience
          
           too
           ,
           o
           to
           submit
           it selfe
           to
           Gods
           good
           pleasure
           ,
           p
           wait
           his
           holy
           leasure
           ,
           and
           q
           expect
           when
           hee
           shall
           see
           it
           fit
           and
           seasonable
           in
           mercie
           ,
           further
           to
           reueale
           himselfe
           ,
           and
           to
           minister
           vnto
           it
           the
           inward
           comforts
           of
           his
           Spirit
           .
           As
           on
           the
           other
           side
           it
           is
           a
           shrewd
           Signe
           of
           insinceritie
           and
           vnsoundnesse
           ,
           when
           men
           are
           readie
           to
           cast
           off
           all
           religious
           regard
           ,
           if
           they
           cannot
           in
           good
           exercises
           finde
           present
           comfort
           ;
           or
           shall
           be
           readie
           ,
           if
           God
           do
           not
           instantly
           answer
           them
           according
           to
           their
           desires
           ,
           to
           say
           with
           Iorams
           profane
           Pursueuant
           ,
           r
           
             What
             should
             I
             doe
             waiting
             on
             God
             any
             longer
             ?
          
           Or
           with
           Saul
           ,
           s
           to
           leaue
           God
           ,
           and
           betake
           them
           to
           other
           courses
           ,
           yea
           those
           ,
           such
           as
           hee
           in
           his
           Word
           hath
           inhibited
           .
        
         
           Neither
           are
           we
           to
           thinke
           that
           the
           prayers
           and
           other
           holy
           exercises
           of
           such
           so
           affected
           ,
           as
           before
           was
           said
           ,
           in
           regard
           of
           the
           want
           of
           that
           alacritie
           and
           cheerefulnesse
           of
           spirit
           in
           them
           ,
           are
           therefore
           either
           altogether
           vnprofitable
           to
           themselues
           ,
           or
           vnacceptable
           in
           Gods
           sight
           .
           For
           to
           omit
           ,
           that
           there
           is
           oft
           more
           true
           spirituall
           viuacitie
           
           in
           the
           prayers
           and
           other
           exercises
           of
           persons
           euen
           so
           affected
           ,
           than
           in
           the
           prayers
           and
           exercises
           of
           many
           others
           ;
           t
           their
           inward
           sense
           of
           their
           wants
           and
           instant
           desire
           of
           hauing
           them
           supplied
           ,
           putting
           a
           great
           deale
           of
           
             spirit
             and
             life
          
           more
           than
           ordinarie
           into
           them
           :
           An
           
             hungrie
             belly
          
           ,
           an
           
             emptie
             maw
          
           ,
           will
           make
           a
           begger
           begge
           more
           earnestly
           ,
           than
           when
           hee
           hath
           beene
           feeding
           but
           a
           little
           before
           .
           Reade
           but
           u
           the
           Psalmes
           and
           Prayers
           that
           the
           Saints
           of
           God
           haue
           made
           and
           penned
           in
           such
           cases
           ,
           and
           vpon
           such
           occasions
           ,
           and
           marke
           what
           a
           deale
           of
           spirituall
           vigour
           and
           viuacitie
           appeareth
           in
           them
           .
           Not
           to
           stand
           ,
           I
           say
           ,
           vpon
           this
           ;
           Euen
           the
           weakest
           and
           the
           feeblest
           that
           are
           ,
           must
           for
           their
           comfort
           and
           encouragement
           in
           this
           kinde
           be
           informed
           ,
           that
           x
           as
           
             the
             brothes
          
           ,
           and
           meats
           ,
           and
           medic●nes
           that
           sicke
           persons
           take
           ,
           though
           they
           delight
           not
           the
           taste
           ,
           nor
           doe
           they
           finde
           any
           good
           relish
           in
           them
           ,
           by
           reason
           of
           their
           present
           infirmitie
           and
           weaknesse
           ,
           yet
           may
           doe
           them
           much
           good
           ,
           and
           be
           a
           meanes
           both
           to
           preserue
           life
           ,
           to
           keepe
           from
           fainting
           and
           further
           weaknesse
           ,
           and
           to
           strengthen
           also
           in
           some
           measure
           :
           so
           holy
           actions
           though
           performed
           with
           much
           infirmitie
           and
           weaknesse
           ,
           yet
           with
           an
           holy
           and
           religious
           diligence
           ,
           may
           much
           benefit
           the
           soule
           so
           performing
           the
           same
           ,
           albeit
           it
           finde
           little
           spirituall
           relish
           in
           them
           ,
           or
           feele
           no
           comfort
           from
           them
           for
           the
           present
           .
           Yea
           ,
           howsoeuer
           it
           be
           true
           ,
           as
           I
           said
           a
           before
           ,
           that
           the
           want
           of
           alacritie
           and
           cheerefulnesse
           in
           performance
           of
           holy
           duties
           ,
           especially
           procured
           by
           
           some
           wilfull
           neglect
           ,
           or
           by
           some
           peeuish
           and
           way
           ward
           disposition
           ,
           framing
           matter
           of
           griefe
           to
           it selfe
           from
           idle
           toyes
           and
           trifles
           vnto
           the
           disturbance
           of
           it selfe
           in
           such
           duties
           ,
           doth
           much
           diminish
           ,
           and
           take
           away
           much
           the
           grace
           of
           them
           :
           yet
           it
           is
           no
           lesse
           true
           that
           b
           the
           constant
           and
           conscionable
           persisting
           in
           performance
           of
           such
           duties
           ,
           notwithstanding
           that
           all
           good
           meanes
           vsed
           ,
           the
           poore
           Christian
           soule
           cannot
           attaine
           to
           that
           alac●ity
           that
           faine
           it
           would
           ,
           may
           make
           them
           no
           lesse
           acceptable
           ,
           if
           not
           more
           acceptable
           to
           God
           ,
           than
           if
           they
           were
           done
           euen
           with
           the
           greatest
           delight
           .
           Suppose
           two
           persons
           attend
           the
           King
           in
           his
           hunting
           ,
           or
           at
           his
           sports
           ,
           the
           one
           that
           taketh
           much
           delight
           in
           the
           game
           ,
           the
           other
           that
           hath
           little
           or
           no
           delight
           in
           it
           :
           or
           the
           one
           lustie
           and
           healthy
           ,
           and
           that
           attendeth
           him
           therefore
           with
           ease
           ;
           the
           other
           weake
           and
           faint
           ,
           or
           lame
           ,
           or
           hauing
           some
           hurt
           about
           him
           ,
           in
           regard
           whereof
           he
           cannot
           follow
           him
           but
           with
           much
           paine
           and
           difficultie
           ,
           and
           yet
           will
           not
           giue
           ouer
           ,
           but
           be
           hard
           at
           his
           heeles
           still
           ,
           as
           readie
           and
           forward
           as
           the
           former
           .
           His
           c
           will
           may
           be
           euery
           whit
           as
           good
           as
           the
           other
           ,
           and
           his
           Soueraigne
           is
           no
           lesse
           ,
           if
           not
           more
           ,
           for
           such
           his
           seruice
           beholden
           to
           him
           ,
           than
           to
           the
           other
           .
           Nor
           may
           the
           seruice
           of
           such
           a
           poore
           soule
           therefore
           be
           the
           lesse
           acceptable
           to
           God
           ,
           because
           it
           cannot
           performe
           it
           with
           such
           alacritie
           and
           delight
           as
           d
           it
           desireth
           .
           And
           in
           like
           manner
           for
           Faith
           and
           
             dependance
             vpon
             
             God.
          
           It
           is
           not
           
             an
             argument
          
           of
           
             no
             Faith
          
           ,
           when
           a
           man
           cannot
           yet
           attaine
           to
           
             a
             full
             perswasion
             and
             assurance
             of
             Gods
             speciall
             fauour
          
           towards
           him
           ,
           and
           of
           the
           free
           remission
           of
           his
           sinnes
           in
           Christ
           ,
           that
           many
           other
           faithfull
           e
           haue
           had
           ,
           and
           many
           doubtlesse
           also
           ordinarily
           haue
           .
           This
           is
           a
           consequent
           rather
           of
           Faith
           ,
           that
           as
           f
           Augustine
           saith
           of
           workes
           ,
           rather
           
             followeth
             the
             person
             iustified
             ,
             than
             precedeth
             and
             goeth
             before
             iustification
             ,
          
           as
           Faith
           being
           g
           
             an
             instrumentall
             cause
          
           of
           producing
           it
           as
           
             an
             effect
          
           doth
           .
           It
           is
           a
           consequent
           ,
           I
           say
           ,
           of
           it
           ,
           deduced
           from
           it
           ,
           as
           the
           same
           Father
           well
           h
           sheweth
           ,
           by
           a
           Syllogisme
           ,
           wherein
           Faith
           is
           assumed
           ,
           and
           this
           perswasion
           concluded
           from
           it
           :
           and
           that
           not
           simply
           and
           absolutely
           necessarie
           neither
           ,
           but
           such
           as
           is
           ,
           by
           generall
           consent
           ,
           oft
           seuered
           from
           it
           .
           But
           for
           a
           man
           ,
           though
           he
           cannot
           yet
           attaine
           to
           it
           ,
           yea
           though
           he
           neuer
           should
           so
           long
           as
           he
           liueth
           ,
           yet
           to
           resolue
           i
           
             to
             cleaue
             vnto
             God
             with
             full
             purpose
             of
             heart
             ,
             to
             sticke
             close
             vnto
             him
             ,
             to
             depend
             wholly
             vpon
             him
             ,
          
           and
           not
           to
           giue
           ouer
           still
           seeking
           and
           suing
           to
           him
           for
           it
           ,
           and
           the
           constant
           vse
           of
           all
           good
           meanes
           to
           attaine
           it
           ;
           k
           like
           
             a
             Courtier
          
           ,
           who
           though
           the
           King
           shew
           him
           
             no
             Countenance
          
           ,
           but
           seeme
           wholly
           to
           neglect
           him
           ,
           and
           not
           at
           all
           to
           regard
           him
           ,
           yet
           will
           still
           follow
           the
           Court
           ,
           and
           tender
           his
           seruice
           ,
           and
           resolue
           to
           giue
           attendance
           ,
           hoping
           yet
           to
           finde
           acceptance
           at
           length
           ,
           yea
           to
           doe
           it
           constantly
           ,
           whether
           he
           shall
           finde
           acceptance
           or
           no
           ;
           or
           like
           l
           
             the
             woman
             of
             Canaan
          
           ,
           that
           would
           follow
           Christ
           still
           ,
           and
           would
           take
           no
           nay
           of
           him
           ,
           though
           he
           
           seemed
           not
           only
           not
           to
           regard
           her
           ,
           or
           any
           other
           that
           made
           suit
           for
           her
           ,
           but
           to
           reiect
           and
           put
           her
           off
           with
           much
           disgrace
           :
           it
           is
           
             a
             sound
             argument
             of
             a
             true
          
           and
           
             a
             liuely
             Faith
          
           ,
           and
           of
           no
           small
           measure
           of
           the
           same
           .
        
         
           Where
           if
           it
           be
           demanded
           how
           this
           
             trusting
             to
          
           ,
           
           
             and
             dependance
             vpon
             God
          
           ,
           may
           stand
           with
           
             the
             want
             of
             such
             assurance
          
           .
           I
           shall
           not
           need
           to
           say
           much
           ,
           because
           
             the
             Argument
          
           hath
           by
           m
           
             a
             Reuerend
             Brother
          
           beene
           of
           late
           handled
           at
           large
           .
        
         
           Only
           I
           make
           it
           plaine
           by
           this
           familiar
           Comparison
           .
           
           Put
           case
           a
           poore
           man
           hath
           occasion
           to
           make
           vse
           of
           some
           great
           Courtier
           for
           the
           effecting
           of
           some
           businesse
           of
           great
           consequence
           for
           him
           ,
           euen
           as
           much
           as
           his
           life
           lieth
           on
           ,
           or
           all
           that
           euer
           he
           is
           worth
           ,
           as
           suppose
           the
           procuring
           him
           his
           pardon
           for
           some
           capitall
           crime
           from
           the
           Prince
           .
           And
           this
           great
           Courtier
           telleth
           him
           ,
           that
           though
           he
           be
           but
           a
           stranger
           ,
           one
           that
           can
           claime
           no
           such
           thing
           from
           him
           ,
           yea
           one
           that
           hath
           deserued
           many
           waies
           euill
           of
           him
           ,
           yet
           if
           he
           trust
           only
           to
           him
           ,
           and
           rely
           wholly
           vpon
           him
           ,
           hee
           will
           do
           that
           for
           him
           ,
           which
           the
           poore
           wretch
           requireth
           of
           him
           .
           This
           poore
           man
           now
           in
           this
           case
           may
           trust
           only
           to
           him
           ,
           &
           neglecting
           all
           other
           means
           that
           either
           others
           may
           aduise
           him
           to
           ,
           or
           himselfe
           sometime
           thinke
           on
           ,
           rely
           wholly
           vpon
           him
           ;
           and
           yet
           hee
           may
           not
           be
           fully
           perswaded
           that
           he
           will
           effect
           it
           for
           him
           neither
           .
           The
           consideration
           of
           his
           owne
           want
           of
           worth
           and
           euill
           desert
           ,
           n
           his
           immoderate
           feare
           arising
           from
           the
           apprehension
           of
           the
           great
           danger
           that
           hee
           is
           in
           ,
           and
           the
           subtill
           perswasion
           
           of
           others
           that
           would
           beare
           him
           in
           hand
           that
           he
           will
           but
           delude
           him
           ,
           and
           not
           doe
           for
           him
           as
           he
           saith
           ,
           may
           either
           seuerally
           or
           ioyntly
           be
           a
           meanes
           to
           hold
           his
           minde
           in
           suspence
           ,
           and
           to
           keepe
           him
           from
           such
           assurance
           .
           Yea
           his
           very
           mistaking
           and
           misconstruction
           of
           the
           great
           mans
           meaning
           ,
           when
           he
           saith
           ,
           
             If
             you
             will
             trust
             to
             ,
             or
             rely
             vpon
             me
             alone
             for
             it
             ,
          
           being
           possest
           with
           a
           conceit
           that
           his
           want
           of
           a
           full
           perswasion
           that
           hee
           will
           doe
           it
           ,
           which
           hee
           cannot
           yet
           for
           his
           heart-bloud
           bring
           his
           minde
           to
           any
           setled
           assurance
           of
           ,
           doth
           euidently
           shew
           that
           he
           doth
           nor
           trust
           to
           him
           ,
           may
           be
           a
           meanes
           to
           make
           him
           beleeue
           ,
           that
           he
           will
           neuer
           do
           it
           for
           him
           ,
           because
           he
           doth
           not
           ,
           what
           he
           supposeth
           is
           therein
           absolutely
           required
           of
           him
           ,
           which
           to
           that
           great
           man
           also
           ,
           if
           hee
           should
           be
           demanded
           of
           it
           ,
           not
           daring
           to
           tell
           an
           vntruth
           ,
           would
           appeare
           .
           And
           yet
           for
           all
           this
           he
           may
           resolue
           to
           sticke
           to
           his
           mediation
           only
           ,
           and
           to
           rely
           wholly
           vpon
           him
           ,
           and
           not
           to
           seeke
           or
           trie
           any
           other
           way
           ,
           whatsoeuer
           any
           man
           shall
           perswade
           him
           to
           the
           contrary
           ,
           or
           whatsoeuer
           the
           issue
           and
           euent
           of
           it
           shall
           be
           .
           And
           euen
           so
           may
           it
           well
           be
           ,
           and
           is
           questionlesse
           with
           a
           Christian
           soule
           many
           times
           .
           o
           God
           hath
           proclaimed
           and
           published
           
             a
             Patent
             of
             pardon
             and
             saluation
             by
             Christ
             ,
             to
             all
             that
             trust
             to
             him
          
           for
           the
           same
           .
           A
           man
           may
           so
           doe
           ,
           encouraged
           thereunto
           by
           this
           gratious
           offer
           and
           the
           condition
           to
           it
           annexed
           ,
           yea
           many
           an
           one
           so
           doth
           ,
           and
           yet
           partly
           out
           of
           the
           sight
           and
           consideration
           of
           his
           owne
           vnworthinesse
           ,
           partly
           out
           of
           a
           kind
           of
           timorousnesse
           
           and
           pusillanimity
           of
           spirit
           ,
           partly
           by
           reason
           of
           some
           strong
           melancholike
           imagination
           ,
           and
           partly
           also
           through
           some
           powerfull
           delusion
           of
           Satan
           ,
           not
           be
           able
           possibly
           to
           perswade
           himselfe
           that
           
             Christ
             is
          
           yet
           his
           ,
           or
           that
           hee
           hath
           interest
           in
           him
           ,
           hath
           his
           sinnes
           pardoned
           for
           him
           ,
           and
           shall
           liue
           eternally
           by
           him
           .
           Yea
           the
           very
           mistaking
           of
           the
           true
           Nature
           of
           sauing
           Faith
           ,
           and
           supposing
           the
           very
           essence
           of
           it
           to
           consist
           in
           this
           particular
           perswasion
           ,
           (
           which
           yet
           is
           onely
           an
           effect
           and
           a
           fruit
           ,
           yea
           such
           a
           fruit
           of
           it
           ,
           as
           doth
           not
           necessarily
           alwaies
           spring
           from
           it
           ,
           p
           nor
           is
           at
           all
           times
           of
           the
           yeere
           euer
           constantly
           found
           on
           it
           ,
           )
           and
           that
           therefore
           he
           doth
           not
           
             trust
             in
             Christ
          
           so
           long
           as
           he
           wanteth
           it
           ,
           is
           a
           maine
           meanes
           to
           keep
           many
           from
           it
           ,
           and
           from
           the
           comfort
           of
           it
           ,
           which
           yet
           haue
           true
           Faith
           ,
           and
           doe
           vnfainedly
           
             trust
             in
             Christ
          
           for
           all
           that
           :
           As
           by
           many
           other
           sound
           and
           vndoubted
           Arguments
           ,
           which
           if
           they
           be
           questioned
           with
           and
           vrged
           to
           it
           ,
           not
           daring
           to
           denie
           them
           ,
           lest
           they
           should
           lie
           against
           their
           owne
           conscience
           ,
           may
           be
           drawne
           from
           their
           owne
           confessions
           &
           answers
           concerning
           themselues
           ,
           (
           when
           there
           is
           no
           feare
           of
           hypocrisie
           ,
           lest
           they
           should
           therein
           dissemble
           ,
           being
           more
           prone
           to
           charge
           than
           to
           cleare
           ,
           and
           to
           alledge
           matter
           against
           themselues
           ,
           than
           to
           produce
           any
           thing
           for
           themselues
           ;
           )
           will
           euidently
           appeare
           .
           Among
           which
           Arguments
           also
           euen
           this
           ,
           though
           it
           come
           last
           ,
           yet
           is
           none
           of
           the
           least
           ,
           if
           their
           conscience
           vnfainedly
           can
           testifie
           for
           them
           ,
           that
           though
           they
           haue
           not
           yet
           such
           
             a
             perswasion
             and
             
             assurance
             of
             Gods
             mercy
             toward
             them
             in
             Christ
             for
             the
             remission
             of
             their
             sinnes
             and
             the
             saluation
             of
             their
             soules
             ,
          
           yet
           they
           q
           vnfainedly
           desire
           ,
           and
           r
           labour
           instantly
           for
           it
           ,
           and
           though
           they
           cannot
           yet
           attaine
           to
           it
           ,
           yet
           they
           s
           
             loue
             the
             Lord
             Iesus
             heartily
             ,
             and
          
           t
           
             his
             members
             for
             his
             sake
             ,
             and
          
           u
           
             rest
             and
             repose
             themselues
             wholly
             vpon
             him
             ,
             and
             Gods
             mercy
             in
             him
             ,
          
           x
           
             renouncing
             all
             other
             meanes
             of
             remission
             of
             sinne
             and
             saluation
             without
             him
             ,
             with
          
           y
           
             a
             full
             purpose
             of
             heart
             and
             resolution
             still
             so
             to
             doe
             ,
          
           z
           
             expecting
             when
             God
             shall
             in
             mercy
             be
             pleased
             to
             looke
             gratiously
             vpon
             them
             ,
             and
             to
             vouchsafe
             them
             that
             assurance
             that
             as
             yet
             they
             haue
             not
             .
          
           *
           
             Who
             so
             trusteth
             in
             the
             Lord
             ,
          
           saith
           
             Salomon
             ,
             ô
             blessed
             is
             he
             .
          
           And
           what
           a
           great
           measure
           of
           grace
           is
           it
           for
           a
           man
           
             to
             trust
          
           thus
           
             in
             God
          
           ,
           while
           he
           lieth
           yet
           vnder
           the
           sense
           and
           apprehension
           of
           his
           wrath
           ?
        
         
           Those
           therefore
           ,
           
           whatsoeuer
           they
           are
           ,
           that
           hauing
           by
           these
           or
           the
           like
           Notes
           and
           Signes
           examined
           themselues
           ,
           haue
           found
           their
           hearts
           to
           be
           sincere
           and
           vpright
           with
           God
           ,
           albeit
           this
           their
           beginning
           of
           grace
           be
           mixt
           with
           much
           weaknesse
           ,
           they
           may
           know
           thereby
           and
           assure
           themselues
           that
           they
           haue
           right
           to
           ,
           and
           interest
           in
           the
           
             Light
             and
             Ioy
             of
             the
             Iust
          
           here
           spoken
           of
           :
           and
           they
           may
           therefore
           safely
           lay
           hold
           on
           it
           ,
           admit
           it
           ,
           giue
           way
           to
           it
           ,
           receiue
           it
           and
           harbour
           it
           in
           their
           hearts
           ;
           yea
           that
           they
           wrong
           themselues
           ,
           
             Gods
             grace
          
           in
           them
           ,
           and
           his
           goodnesse
           towards
           them
           ,
           when
           a
           they
           refuse
           and
           repell
           it
           ,
           hauing
           so
           good
           and
           sure
           ground
           for
           it
           ,
           hauing
           so
           
           great
           cause
           ,
           as
           wee
           haue
           here
           shewed
           ,
           to
           
             reioyce
             .
             Light
             and
             Ioy
             being
             sowen
             here
             ,
             not
             for
             the
             righteous
             alone
             ,
             but
             for
             all
             that
             are
             vpright
             in
             heart
             .
          
        
         
           Which
           Ioy
           the
           Lord
           in
           mercie
           vouchsafe
           b
           to
           all
           in
           Sion
           that
           yet
           want
           it
           ,
           and
           increase
           it
           daily
           in
           the
           hearts
           of
           all
           those
           that
           alreadie
           haue
           it
           ,
           vntill
           wee
           come
           all
           to
           meet
           and
           partake
           together
           in
           that
           c
           
             fulnesse
             of
             Ioy
          
           ,
           which
           shall
           neuer
           againe
           be
           interrupted
           or
           eclipsed
           in
           vs
           ,
           d
           shall
           neuer
           in
           whole
           or
           in
           part
           be
           taken
           againe
           away
           from
           vs.
           
        
         
           Amen
           .
        
         
           FINIS
           .
        
      
    
     
       
         
           Escapes
           of
           more
           moment
           to
           be
           amended
           .
        
         
           PAge
           7.
           line
           13.
           after
           ,
           his
           ,
           put
           in
           owne
           .
           p.
           11.
           l.
           1.
           after
           ,
           wicked
           ,
           put
           in
           man.
           p.
           15.
           l.
           2.
           after
           ,
           they
           ,
           put
           in
           ,
           be
           .
           p.
           23.
           l.
           11.
           for
           ,
           not
           ,
           reade
           ,
           nor
           .
           l.
           16.
           after
           ,
           That
           ,
           put
           in
           ,
           alone
           .
           p.
           24.
           l.
           16.
           put
           out
           ,
           not
           .
           p.
           108.
           l.
           vlt.
           after
           ,
           are
           ,
           put
           in
           ,
           in
           .
           p.
           109.
           l.
           14.
           for
           ,
           mother
           ,
           reade
           ,
           father
           .
           p.
           118.
           l.
           27.
           for
           ,
           suspected
           ,
           reade
           ,
           expected
           .
        
      
       
         
           In
           the
           Marginall
           notes
           .
        
         
           PAge
           2.
           before
           ,
           Vses
           2.
           for
           ,
           Parts
           ,
           reade
           ,
           Part.
           p.
           7.
           lit
           ..
           
             s
          
           for
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           reade
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           13.
           l.t.
           for
           ,
           id
           ,
           reade
           ,
           i●
           .
           p.
           14.
           l.f.
           for
           ,
           malus
           ,
           reade
           ,
           malis
           .
           p.
           15.
           l.
           g.
           for
           ,
           caro
           ,
           reade
           ,
           cor
           .
           l.h.
           .
           for
           ,
           genuerunt
           ,
           reade
           ,
           gemuerunt
           .
           p.
           31.
           †
           for
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           reade
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           p.
           35.
           l.
           ●
           .
           after
           ,
           
             in
             Iulian.
          
           2.
           put
           in
           ,
           
             Quomodo
             de
             Socrate
             Idem
          
           ;
           from
           l.
           ●
           .
           p.
           75.
           after
           ,
           Branch
           1.
           put
           in
           ,
           Obseruation
           4.
           p.
           116.
           *
           after
           ,
           a●
           ,
           put
           in
           ,
           nervis
           .
           p.
           134.
           l.u.
           for
           ,
           praecedat
           ,
           reade
           ,
           cedat
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A01539-e100
           
             a
             Nobilis
             genere
             ,
             nobilior
             sanctitate
             .
             Aug.
             epist.
             179.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Gorgon
             .
             &
             in
             Basil.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             in
             Patr.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             in
             Heron.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Isidor
             .
             Pel.
             l.
             2.
             ep
             .
             291.
             
             Summa
             apud
             Deum
             nobilitas
             est
             clarum
             esse
             virtutibus
             .
             Paulin.
             ad
             Celant
             .
             Christianum
             esse
             ,
             est
             ,
             verè
             nobilem
             esse
             .
             Nec
             gencre
             sed
             virtute
             censetur
             nobilitas
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Iphicrat
             .
             Arist.
             rhet
             .
             l.
             2.
             c.
             23.
             
             Quod
             optimum
             nobilissimum
             .
             Velleius
             hist.
             l.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Antisthen
             .
             Laert.
             l.
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plato
             ibid.
             l.
             3.
             
             Quis
             generosus
             ?
             ad
             virtutem
             benè
             à
             natura
             compositus
             .
             Non
             facit
             nobilem
             〈◊〉
             plenum
             fumosis
             imaginibus
             :
             animus
             facit
             .
             Sen.
             ep
             .
             44.
             
             Nemo
             altero
             nobilior
             ,
             nisicui
             rectius
             ingenium
             ,
             &
             artibus
             bonis
             aptius
             .
             Idem
             de
             ben
             .
             l.
             3.
             c.
             28.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eurip.
             Dictye
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Epicharm
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Democr
             .
             Stob.
             c.
             84.
             animalia
             muta
             Quis
             gene●●●●
             putet
             nisi
             fortia
             ?
             Nobilitae
             summa
             est
             atque
             unica
             Virtus
             .
             Iuven
             :
             sat
             .
             8.
             
          
           
             c
             1
             Pet.
             3.
             7.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Gorgon
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             in
             Patr.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             in
             convent
             .
             Episc.
             Itaque
             quod
             Hieron
             .
             olim
             prae●at
             .
             in
             Pr●v
             .
             p●ucis
             immutatis
             ;
             iungat
             Epist●l●
             ,
             qu●s
             〈◊〉
             Conjugium
             .
             I●ò
             ●●●ta
             non
             dividat
             ,
             qu●s
             Christi
             nect●●
             〈…〉
             ad
             Chrom
             .
             &
             Eus●b
             .
             Non
             debet
             charta
             dividere
             ,
             quos
             amor
             mutuu●
             copul●vit
             ,
             &c.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Cle●●thes
             apud
             Arrian
             ▪
             dissert
             ,
             l.
             4.
             c.
             1.
             
          
           
             e
             Opera
             Dei
             sunt
             in
             mediis
             contrariis
             .
             Luther
             .
             apud
             Paulum
             ab
             Eilzen
             in
             Genes
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Cypr.
             
          
           
             f
             Verè
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Quod
             de
             ●apt
             .
             Dominus
             Ioan.
             5.
             35.
             
          
           
             g
             〈…〉
             Senec.
             epist.
             107.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             〈◊〉
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             〈◊〉
             Steb
             .
             c.
             95.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Casarius
             apud
             Gree
             ,
             Naz.
             ep
             .
             59.
             
          
           
             i
             Psa.
             34.
             19.
             
             &
             73.
             14.
             
             Luk.
             9.
             23.
             
             &
             21.
             12
             ,
             16
             ,
             17.
             
             Act.
             14.
             
             ●2
             .
             1
             Cor.
             15.
             19.
             
          
           
             k
             Luk.
             9.
             24.
             
             &
             21.
             18.
             2
             
             Cor.
             1.
             3
             ,
             4
             ,
             5.
             
             &
             2.
             14
             
             &
             6.
             10.
             
             &
             10.
             4.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             prolis
             〈◊〉
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Incertus
             Author
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Demberit
             .
             apud
             Stob.
             c.
             74.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eu●ntus
             apud
             Plut.
             de
             am
             prol
             .
          
           
             m
             Gen.
             15.
             2.
             
             &
             30.
             1.
             
             Iohn
             16.
             21.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Menand
             .
             apud
             Stob.
             c.
             73.
             
          
           
             n
             1
             Sam.
             1.
             6
             ,
             7
             ,
             8
             ,
             〈…〉
             11.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             ibid.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Menand
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eurip.
             Oenomao
             .
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             -Eurip
             .
             Meleagr
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             -Menand
             .
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eurip.
             Dan●e
             .
             -
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             Androm
             ,
             inde
             restituendus
             apud
             Stob.
             cap.
             74.
             
          
           
             r
             Rom.
             5.
             2
             ,
             3.
             
             &
             8.
             18.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Languente
             mens
             &
             languet
             unâ
             corpore
             .
          
           
             t
             Psal.
             13.
             4
             ,
             5.
             
             &
             42.
             5
             ,
             11.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Iulian.
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             post
             redit
             ,
             suū
             .
             Hoc
             enim
             proclivi●
             homo
             suspicatur
             in
             alio
             quod
             sentit
             in
             seipso
             .
             Aug.
             in
             Psal.
             118.
             conc
             .
             12.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Basil.
             
          
           
             y
             Liceat
             usurpare
             Pauli
             illud
             Rom.
             15.
             14
             ,
             15.
             
             Martem
             are
             liticen
             accendit
             bellantibus
             Imbellis
             ipse
             :
             plebsque
             ignava
             fortib
             '
             Clamore
             stimulos
             subdit
             dimicantibus
             .
             Acer
             ,
             &
             ad
             palmae
             per
             se
             〈◊〉
             honores
             ,
             Si
             tamen
             ●●rteris
             ,
             fortius
             ibit
             equus
             .
             Ovid.
             P●nt
             .
             2.
             11.
             
          
           
             z
             3
             Iohn
             2.
             
          
        
         
           Notes for div A01539-e1580
           
             a
             Musica
             in
             〈◊〉
             ,
             importuna
             narratio
             .
          
           
             b
             Eccles.
             22.
             6.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Sophocl
             .
          
           
             *
             Amos
             6.
             6.
             
          
           
             d
             Matth.
             9.
             12.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Greg.
             Naz.
             ep
             .
             66.
             
          
           
             e
             Esai
             .
             40.
             1.
             
             &
             50.
             4.
             
             &
             61.
             1.
             
             Temporis
             officium
             est
             solatia
             dicere
             certi
             ,
             Dum
             do●or
             in
             cursu
             est
             -
             Ovid.
             de
             Pont.
             4.
             11.
             
          
           
             Psalme
             .
          
           
             Scope
             .
          
           
             Matter
             .
          
           
             *
             Partim
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             partim
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Parts
             2.
             
             Doctrine
             .
          
           
             Vse
             .
             Part
             1.
             
             Doctrine
             .
          
           
             f
             Vers.
             1-9
             .
          
           
             Parts
             2.
             
             Vses
             2.
             
          
           
             Vse
             1.
             
          
           
             g
             Vers.
             10.
             
          
           
             Vse
             2.
             
          
           
             h
             Vers.
             12.
             
          
           
             Text.
             
          
           
             l
             Vers.
             11.
             
          
           
             Connexion
             .
          
           
             Diuision
             .
          
           
             Branches
             3.
             
          
           
             Branch
             1.
             
          
           
             *
             Eccles.
             11.
             7.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eurip.
             Iphig
             .
             Aul.
             -
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Dion
             .
             Chrys.
             orat
             .
             3.
             
          
           
             k
             Ester
             8.
             16.
             
             Esai
             .
             50.
             10.
             
          
           
             Branch
             2.
             
          
           
             l
             1
             Cor.
             15.
             19.
             
          
           
             Branch
             3.
             
          
           
             Consider
             .
             3.
             
          
           
             Consider
             .
             1.
             
          
           
             Consider
             .
             2.
             
          
           
             Consider
             .
             3.
             
          
           
             Consider
             .
             1.
             
          
           
             Point
             1.
             
          
           
             *
             Gaudium
             bonorum
             est
             .
             Aug.
             de
             Civit
             .
             Dei.
             l.
             14.
             c.
             8.
             
          
           
             Branches
             2.
             
          
           
             “
             Nisi
             justus
             non
             gaudet
             .
             Senec.
             epist.
             59.
             
          
           
             Branch
             1.
             
          
           
             Obseruatiō
             1.
             
          
           
             Reason
             1.
             
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             de
             bapt
             .
          
           
             Reason
             2.
             
          
           
             m
             Psal.
             68.
             4.
             
          
           
             n
             Psal.
             64.
             10.
             
          
           
             Reason
             3.
             
          
           
             o
             Psal.
             126.
             5.
             
          
           
             p
             Esai
             .
             35.
             10.
             
          
           
             q
             Esai
             .
             65.
             13
             ,
             14.
             
          
           
             Reason
             4.
             
          
           
             r
             Prov.
             29.
             6.
             
          
           
             s
             Psal.
             30.
             11.
             
             &
             32.
             7.
             
          
           
             Reason
             5.
             
          
           
             t
             Psal.
             33.
             1.
             
          
           
             *
             Vers.
             12.
             
          
           
             u
             Psal.
             32.
             11.
             
          
           
             x
             Philip.
             3.
             1.
             
          
           
             y
             1
             Thess.
             5.
             17.
             
          
           
             z
             Phil.
             4.
             4.
             
          
           
             Grounds
             2.
             
          
           
             a
             Et
             res
             plena
             gaudio
             &
             spes
             .
             Gaudium
             in
             re
             ;
             gaudiū
             in
             spe
             .
             Gaudium
             de
             possessione
             ,
             gaudium
             de
             promissione
             .
             Gaudium
             de
             praesenti
             exhibitione
             ;
             gaudium
             de
             futura
             expectatione
             ,
             Bern.
             de
             temp
             .
             15.
             
          
           
             Ground
             1.
             
          
           
             Branches
             2.
             
          
           
             b
             Rom.
             5.
             9.
             
          
           
             c
             Rom.
             5.
             10.
             
          
           
             d
             Rom.
             5.
             1.
             
          
           
             e
             Ephes.
             1.
             6.
             
          
           
             Branch
             1.
             
          
           
             f
             Prov.
             20.
             2.
             
             &
             19.
             12.
             
          
           
             g
             Amos
             3.
             8.
             
          
           
             h
             Prov.
             16.
             14.
             
          
           
             i
             1
             Tim.
             6.
             15.
             
             Apoc.
             19.
             16.
             
          
           
             k
             Genes
             .
             2.
             7.
             
          
           
             l
             Iam.
             4.
             12.
             
             Matth.
             10.
             28.
             
          
           
             m
             Esai
             .
             66.
             24.
             
          
           
             n
             Apoc.
             14.
             10
             ,
             11.
             
             Vbimors
             sine
             morte
             ,
             finis
             sine
             fine
             ,
             defectus
             sine
             defectu
             :
             quia
             &
             mors
             semper
             vivit
             ,
             &
             finis
             semper
             incipit
             ,
             &
             defect
             desicere
             nescit
             .
             Greg.
             mor.
             l.
             9.
             c.
             47.
             
          
           
             o
             Hebr.
             2.
             15.
             1
             
             Cor.
             15.
             31.
             
             Quotidiè
             moritur
             ,
             morte
             qui
             assiduè
             pavet
             .
             Perit
             ante
             vulnus
             pavore
             ,
             cui
             spiritū
             rapuit
             timor
             .
             Sen.
             Herc.
             fur
             .
             4.
             
             Si
             quod
             ab
             homine
             timetur
             malum
             ,
             eo
             perinde
             dū
             expectatur
             quasi
             venisset
             urgetur
             :
             &
             quicquid
             ne
             patiatur
             timet
             ,
             jam
             metu
             patitur
             .
             Sen.
             ep
             .
             74.
             
          
           
             p
             Morte
             mori
             potius
             quàm
             vitā
             ducere
             mortis
             .
             Morsq
             ,
             minus
             poenae
             quàm
             mora
             (
             quàm
             metꝰ
             )
             mortis
             habet
             .
             Maximin
             .
             eleg
             .
             1.
             
             Quid
             enim
             hujus
             vivere
             est
             ,
             nisi
             diu
             mori
             ?
             Sen.
             epist.
             101.
             
          
           
             q
             Insidias
             semel
             subire
             satius
             est
             quam
             cavere
             semper
             .
             Iul.
             Caesar.
             Sueton.
             c.
             86.
             
             Incidi
             semel
             est
             satius
             quàm
             semper
             premi
             .
             Nem●
             tam
             timidus
             est
             ,
             ut
             malit
             semper
             pendere
             quàm
             semel
             cadere
             .
             Sen.
             epist.
             22.
             
             Graevius
             est
             aliquem
             spem
             raortis
             expectare
             ,
             quàm
             tormentorum
             crudelia
             sustinere
             .
             Cassiod
             .
             epist.
             var.
             7.
             6.
             
          
           
             r
             Vicount
             Lisle
             in
             Hen.
             8.
             
             Francisc.
             Landav●in
             Annal.
             l.
             1
             .
             &
             Holinsh.
             in
             Hen.
             8.
             an
             .
             34.
             
          
           
             s
             Quomodo
             de
             Tantalo
             Pindar
             .
             Olymp
             .
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             Quomodo
             Bern.
             ad
             illud
             Psal.
             55.
             15.
             
             Descendam
             in
             infernum
             viventes
             .
             Descendant
             viventes
             ,
             ut
             non
             descendant
             morientes
             .
             Ad
             fratr
             .
             de
             mont
             .
             Dei.
             Sed
             &
             Anselm
             ,
             in
             deplor
             .
             &
             Gers.
             super
             Magnis
             .
             9.
             
          
           
             t
             Ephes.
             1.
             17.
             
          
           
             u
             2
             Cor.
             5.
             19
             ,
             20.
             
             Luk.
             24.
             47.
             
             Act.
             13.
             38.
             
          
           
             “
             1
             Cor.
             2.
             12.
             
          
           
             x
             Psal.
             32.
             1.
             
          
           
             y
             Psal.
             32.
             11.
             
          
           
             z
             Act.
             2.
             38
             ,
             41
             ,
             46.
             
             &
             16.
             31
             ,
             34.
             
          
           
             Branch
             2.
             
          
           
             a
             Prov.
             19.
             12.
             
          
           
             b
             Psal.
             146
             3
             ,
             4.
             
             Esai
             .
             2.
             22.
             
          
           
             c
             Psal.
             30.
             5.
             
          
           
             d
             Psal.
             63.
             3.
             
          
           
             e
             Psal.
             5.
             12.
             
             &
             32.
             10.
             
             &
             103.
             4.
             
          
           
             f
             Psal.
             30.
             11.
             
          
           
             g
             Eccles.
             7.
             26.
             
          
           
             *
             Rom.
             12.
             12.
             
          
           
             h
             Iam.
             1.
             12.
             
          
           
             i
             Luk.
             12.
             32.
             
          
           
             k
             1
             Cor.
             9.
             25.
             
          
           
             Ground
             2.
             
          
           
             l
             1
             Pet.
             1.
             4.
             
             Apoc.
             1.
             21.
             
             Luk.
             1.
             33.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Antiph
             .
             de
             cboret
             .
             Spes
             duleissima
             oblectamenta
             .
             Sen.
             ep
             .
             23.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Miscrrimum
             est
             timere
             ,
             cum
             speres
             nihil
             .
             Sen.
             Troad
             .
             3.
             
             Itaque
             postquam
             adempta
             spes
             est
             ,
             lassus
             cura
             confec●ꝰ
             animus
             stupet
             .
             Ter.
             And
             2.
             1.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Electra
             apud
             Nonnum
             d●onys
             .
             l.
             7.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theophyl
             .
             ep
             .
             24.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             pro
             pa●per
             .
             Sola
             spes
             ●●minem
             in
             miserijs
             consolari
             sotet
             .
             〈◊〉
             Ca●il
             .
             4.
             〈…〉
             de
             Ponto
             1.
             7.
             
          
           
             p
             Spes
             incerti
             boni
             nomen
             est
             .
             Sen.
             epist.
             10.
             
             Fallitur
             augurio
             〈◊〉
             bona
             saepe
             suo●
             Ovid.
             epist.
             16.
             
             Multa
             quidem
             praeter
             spem
             scio
             multis
             bona
             even●sse
             .
             ●t
             ego
             〈…〉
             spem
             decepisse
             multos
             .
             Plaut
             .
             Rud.
             2.
             3.
             
          
           
             q
             Rom.
             8.
             24.
             
             Heb.
             11.
             1.
             
          
           
             r
             1
             King.
             10.
             6
             ,
             7.
             
          
           
             s
             Ephes.
             3.
             20.
             
             Esai
             .
             64.
             4.
             1
             
             Cor.
             3.
             9.
             
          
           
             t
             Rom.
             5.
             5.
             
             Spes
             〈◊〉
             confundit
             .
             Spes
             in
             terrenis
             incerti
             nomen
             ▪
             boni
             :
             Spes
             in
             divinis
             nomen
             est
             certissimi
             .
             Hebr.
             11.
             1.
             
          
           
             u
             Rom.
             8.
             30.
             
             Quia
             jam
             fecit
             quae
             futura
             sunt
             .
             Aug.
             de
             corrept
             .
             &
             grat
             .
             c.
             9.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Iulian.
             1.
             
             Spes
             inconcussa
             .
          
           
             x
             Luke
             10.
             20.
             
          
           
             y
             Matth.
             5.
             11
             ,
             12.
             
          
           
             z
             Rom.
             5.
             1
             ,
             2
             ,
             3.
             
          
           
             Conclusion
             .
          
           
             a
             Psal.
             149.
             5.
             
             Gaudeant
             sancti
             .
          
           
             Branch
             2.
             
             Obseruatiō
             2.
             
          
           
             b
             Hosh.
             10.
             1.
             
             Etiāsi
             leta
             tibi
             obveniant
             omnia
             ,
             nō
             est
             tamen
             quod
             laeteris
             .
             Riber
             .
             ibid.
             
          
           
             *
             Non
             potest
             gaudere
             nisi
             sortis
             ,
             justus
             ,
             &
             temperans
             .
             Sen.
             ep
             .
             59.
             
             Stulti
             ac
             mali
             non
             gaudent
             .
             Ibid.
             
          
           
             Reason
             1.
             
          
           
             c
             Gal.
             5.
             22.
             
          
           
             d
             Potest
             esse
             radix
             sine
             stipite
             ,
             stipes
             sine
             fructu
             :
             sed
             nec
             stipos
             nec
             fructus
             sine
             radice
             .
          
           
             e
             Iob
             14.
             7
             ,
             8.
             
             Dan.
             4.
             14
             ,
             15.
             
          
           
             f
             Iude
             19.
             
          
           
             g
             Rom.
             8.
             9.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot.
             analyt
             .
             post
             .
             l.
             2.
             c.
             11.
             &
             r●et
             .
             l.
             2.
             
             C.
             22.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Sept.
             Esai
             .
             57.
             21.
             
             Gandere
             non
             est
             impijs
             .
             Aug.
             de
             Civil
             .
             l.
             14.
             c.
             8
             &
             in
             Psal.
             96.
             
          
           
             Reason
             2.
             
          
           
             k
             Non
             est
             pax
             impijs
             .
             Esai
             .
             48.
             22.
             
          
           
             l
             Rom.
             14.
             17.
             
          
           
             m
             Rom.
             15.
             13.
             
          
           
             n
             Galat.
             5.
             22.
             
          
           
             o
             Iob
             15.
             20
             ,
             21.
             
          
           
             p
             Esai
             .
             57.
             20
             ,
             21.
             
             Nihil
             stultitia
             pacatum
             habet
             .
             Tam
             superne
             illi
             metus
             est
             quàm
             infra
             :
             ad
             utrumque
             trepidat
             latus
             .
             Sequ●ntur
             pericula
             &
             occurrunt
             .
             Ad
             omnia
             pavida
             ,
             imparata
             est
             :
             &
             ipsis
             terretur
             auxilijs
             .
             Sen.
             ep
             .
             92.
             
          
           
             q
             Pax
             infida
             ,
             pax
             incerta
             .
             Vti
             de
             Romana
             cum
             Samnitibus
             transactione
             ,
             Liv.
             hist.
             l.
             9.
             
          
           
             r
             Noli
             huic
             tranquillitati
             confidere
             .
             Momento
             temporis
             mare
             evertitur
             ;
             &
             eadem
             die
             ubi
             luserunt
             ,
             sorbentur
             navigia
             .
             Sen.
             epist.
             4.
             
          
           
             Reason
             3.
             
          
           
             s
             Ester
             8.
             16.
             
          
           
             t
             Tobit
             .
             5.
             vulg
             .
             edit
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Dion
             .
             Chrys.
             orat
             .
             4.
             
             Nec
             frustra
             praedicant
             mentes
             hominum
             nitere
             liquido
             die
             ,
             coacta
             nube
             flaccescere
             .
             Symmach
             .
             epist.
             31.
             
          
           
             u
             Ephes.
             5.
             8.
             
          
           
             x
             Luke
             16.
             8.
             
             Iohn
             12.
             36.
             1
             
             Thess.
             5.
             5.
             
          
           
             y
             1
             Thess.
             5.
             4.
             1
             
             Iohn
             2.
             9.
             
          
           
             z
             1
             Iohn
             2.
             10.
             
          
           
             a
             Iohn
             12.
             35.
             1
             
             Iohn
             1.
             7.
             
          
           
             b
             Psalm
             .
             89.
             15.
             
          
           
             c
             Ephes.
             5.
             8.
             
          
           
             d
             1
             Thess.
             5.
             5.
             
          
           
             e
             Ephes.
             6.
             12.
             
          
           
             f
             Coloss.
             1.
             13.
             
          
           
             g
             1
             Iohn
             1.
             6.
             
             &
             2.
             11.
             
          
           
             h
             1
             Iohn
             2.
             9.
             
          
           
             i
             1
             Iohn
             2.
             11.
             
          
           
             k
             Esai
             .
             9.
             2.
             
             Luke
             1.
             79.
             
          
           
             l
             Iude
             13.
             
             Iob
             10.
             21
             ,
             22.
             
          
           
             m
             Exod.
             10.
             22
             ,
             23.
             
          
           
             n
             Esai
             .
             9.
             2.
             
          
           
             o
             Sunt
             enim
             modò
             in
             tenebris
             exteris
             ,
             unde
             correctio
             desperanda
             non
             est
             ;
             quam
             si
             contempserint
             ,
             ibunt
             in
             tenebras
             exteriores
             ,
             ubi
             correctionis
             locus
             nō
             erit
             .
             Aug.
             ep
             .
             120.
             c.
             22.
             
             Abistis
             exteris
             tenebris
             in
             exteriores
             mittētur
             ,
             qui
             ex
             istis
             exteris
             non
             ad
             interiora
             convertuntur
             .
             Ibid.
             c.
             36.
             
             In
             tenebras
             ex
             tenebris
             inoeliciter
             exclusi
             infoelicius
             includendi
             .
             Idem
             homil
             .
             16.
             
          
           
             p
             Matth.
             8.
             12.
             
          
           
             q
             Ignis
             gehennae
             lucebit
             miseris
             ad
             miseriae
             augmentum
             ,
             ut
             videant
             unde
             doleant
             ;
             sed
             non
             lucebit
             ad
             consolationem
             ,
             ut
             videant
             unde
             gaudeant
             .
             Greg.
             mor.
             l.
             9.
             c.
             49.
             
             Isidor
             .
             de
             sum
             .
             bon
             .
             l.
             1.
             
             C.
             31.
             
             &
             Ludolf
             .
             vit
             .
             Christ.
             l.
             2.
             c.
             88.
             
          
           
             Vse
             1.
             
          
           
             Error
             .
             1.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Videndus
             Eustath
             .
             ad
             Iliad
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Lucian
             .
             in
             DCor
             .
             dialog
             .
             &
             Serv.
             ad
             Aen.
             6.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eurip.
             Helen
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Lycophr
             .
             Cassand
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Vt
             ex
             Stesichoro
             Tzetzes
             .
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Lycophrō
             ex
             Sophoclis
             Antigone
             ,
             quod
             id
             de
             uxo●e
             mala
             extulit
             Oblectamenta
             fallacia
             :
             fa●sa
             gaudia
             .
             Ex
             Virgil.
             Aeneid
             .
             4.
             
             Sen.
             ep
             .
             59.
             ●
             &
             mala
             mentis
             Gaudia
             .
             Ex
             eodem
             Aug.
             de
             civit
             .
             l.
             14.
             c.
             8.
             
             Impropriè
             locutus
             ,
             cùm
             nullum
             gaudiū
             malū
             sit
             .
             Sen.
             ib.
             
          
           
             Reason
             1.
             
          
           
             u
             Quodcunque
             invectitium
             gaudium
             est
             ,
             fundamento
             caret
             .
             Senec.
             epist.
             23.
             
             Fragilibꝰ
             inaititur
             ,
             qui
             adventitio
             laetus
             est
             :
             exibit
             gaudium
             ,
             quod
             intravit
             .
             Ibid.
             98.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Iulian.
             1.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             Virt.
             &
             Vit.
             
          
           
             Reason
             2.
             
          
           
             *
             Rom.
             8.
             31.
             
          
           
             †
             Si
             cōtra
             nos
             ,
             quis
             pro
             nobis
             .
             Petr.
             Cell
             .
             ep
             .
             112.
             
          
           
             a
             Ester
             7.
             6
             ,
             7.
             
          
           
             b
             Ester
             5.
             13.
             
          
           
             Dan.
             5.
             5
             ,
             6.
             
          
           
             c
             Iob
             3.
             20
             ,
             21.
             
             Morsqueminus
             poenae
             quàm
             mora
             mortis
             habet
             .
             Maximin
             .
             el●g
             .
             1.
             
             Caius
             non
             temere
             in
             quenquā
             ,
             nisi
             crebris
             &
             minutis
             ictibus
             animadverti
             passus
             ē
             ,
             perpetuo
             notoque
             jam
             praecepto
             ,
             ita
             fieri
             ut
             s●
             morisentiat
             :
             qui
             &
             mortem
             deposcenti
             ,
             Nondum
             ,
             inquit
             ,
             tecum
             in
             gratiam
             redij
             .
             Sueton.
             c.
             30.
             
             Hinc
             Oedipus
             Sen.
             Theb.
             1.
             
             Omitte
             poenas
             languidas
             ●ogae
             morae
             ,
             Funus
             meum
             ne
             extende
             ;
             qui
             cogit
             mori
             Nolentem
             ,
             in
             aequo
             est
             ,
             quique
             properantem
             impedit
             .
             Occidere
             est
             ,
             vetare
             capicentem
             mori
             .
             Non
             tamen
             in
             aequo
             est
             ,
             alterum
             grauius
             reor
             .
             Malo
             imperari
             ,
             quā●ripi
             mortem
             mihi
             .
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             sera
             vind
             .
          
           
             e
             Iohn
             3.
             18.
             
             Quotidiè
             damnatur
             ,
             qui
             semper
             timet
             .
             P.
             Syr.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             ser.
             vind
             .
             Mundus
             hic
             malus
             carcer
             est
             ,
             Merita
             carcerem
             faciunt
             .
             In
             uno
             eodemque
             habitaculo
             alteridomus
             est
             ,
             alteri
             carcer
             est
             ,
             dum
             ille
             custodit
             ,
             ●lle
             custoditur
             :
             alteri
             domum
             fecit
             libertas
             ,
             alteri
             carcerem
             servitus
             .
             Aug.
             in
             Ps.
             141.
             
          
           
             g
             Carcere
             inclu●●tur
             ;
             reatuligatur
             :
             carcer
             ejus
             caro
             ejus
             est
             .
             Aug.
             homil
             .
             40.
             
             Nihil
             est
             miseriu●
             quàm
             animus
             hominis
             consciꝰ
             .
             Plaut
             .
             Mostell
             .
             3.
             1.
             
          
           
             h
             Anne
             magis
             ficuli
             genuerunt
             aera
             tyranni
             ?
             Aut
             magis
             auratis
             pendens
             laquearibꝰ
             ensis
             Purpureas
             subter
             cervices
             terruit
             ,
             Imus
             Imꝰ
             praecipites
             ,
             quā
             si
             sibi
             dicat
             ,
             &
             intus
             Palleat
             infoelix
             ,
             quod
             proxima
             nesciat
             uxor
             .
             Pers.
             sat
             .
             3.
             
             Allusit
             ad
             Damoclis
             historiam
             ,
             cui
             caratione
             Dionysius
             confirmavit
             ,
             Nihil
             esse
             ei
             beatum
             ,
             cui
             semper
             aliquis
             terror
             impendat
             .
             Cic.
             Tuscul.
             l.
             5.
             
          
           
             *
             Iam.
             5.
             1
             ,
             2.
             
          
           
             Error
             2.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Philo
             de
             malorā
             insid
             .
             Sola
             virtus
             praestat
             gaudium
             perpetuum
             ,
             securum
             .
             Sen.
             ep
             .
             27.
             
          
           
             k
             Gaudium
             proprium
             bonorum
             &
             piorum
             est
             .
             Aug.
             de
             civit
             .
             Dei
             ,
             l.
             14.
             c.
             8.
             
          
           
             *
             Galat.
             5.
             22.
             
          
           
             “
             Rom.
             14.
             17.
             
          
           
             †
             Amabit
             sapiens
             ;
             cupient
             caeteri
             .
             Afra
             .
             Solus
             sapiens
             scit
             amare
             .
             Sen.
             epist.
             81.
             
             Gaudebit
             sanctus
             ;
             caeteri
             lascivient
             ,
             vel
             gestiunt
             ,
             ut
             Aug.
             de
             serm
             .
             in
             mōt
             .
             l.
             1.
             
             Gaudium
             nisi
             sapienti
             non
             contingit
             .
             Sen.
             ep
             .
             59.
             
          
           
             l
             Existimas
             me
             nunc
             detrahere
             tibi
             multas
             voluptales
             .
             Imò
             contra
             .
             Noli
             tibi
             unquam
             deesse
             laetitiam
             .
             Volo
             illam
             tibi
             domi
             nasci
             :
             nascitur
             ,
             si
             modò
             intra
             teipsum
             sit
             .
             In
             veri
             gaudij
             possessione
             esse
             te
             volo
             ,
             quod
             nunquam
             deficiat
             .
             Ad
             solidum
             conor
             perducere
             ,
             quod
             introrsus
             plus
             pateat
             .
             Sen.
             ep
             .
             23.
             
             Major
             est
             suavitas
             mentis
             quàm
             ventris
             .
             Aug.
             de
             verb.
             Dom.
             27.
             
          
           
             m
             Isaacum
             ,
             i.
             gaudium
             jugulandum
             tibi
             formid●s
             ?
             securꝰ
             esto
             .
             Non
             Isaak
             ,
             sed
             aries
             mactabitur
             :
             non
             peribit
             tibi
             laetitia
             ,
             sed
             contumacia
             ,
             cujus
             utique
             cornua
             vepribus
             haerent
             ,
             &
             sine
             punctionibus
             anxietatis
             esse
             non
             potest
             .
             Ber●●de
             bon
             .
             deser
             .
          
           
             n
             Sapiens
             laetitia
             fruitur
             maxima
             ,
             continua
             ,
             sua
             .
             Sen.
             ep
             .
             72.
             
          
           
             o
             Psal.
             36.
             9.
             
             Hunc
             it
             a
             fundatum
             necesse
             est
             sequatar
             hilaritas
             continua
             ,
             l●titia
             alta
             atque
             ex
             alto
             veniens
             .
             Sen
             ,
             de
             bent
             .
             cap.
             4.
             
          
           
             p
             Satietas
             gau●torum
             amoenissimorum
             .
             Psalm
             .
             16.
             11.
             
          
           
             q
             Torrens
             delitiarum
             .
             Psal.
             36.
             8.
             
          
           
             a
             Haec
             quoque
             fortuita
             tunc
             delectant
             ,
             cum
             illaratio
             temperavit
             &
             miscuit
             .
             Sen.
             ep
             .
             72.
             
          
           
             b
             1
             Cor.
             3.
             22
             ,
             23.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Antisth
             .
             &
             Zeno
             apud
             Laert.
             Vnꝰ
             est
             sapiens
             ,
             cujus
             oīa
             sunt
             .
             Sen.
             de
             benef
             .
             l.
             7.
             c.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Post
             Diogenem
             Clemens
             Alex.
             in
             protrept
             .
          
           
             c
             Hebr.
             1.
             2.
             
          
           
             d
             Apoc.
             21.
             7.
             
          
           
             e
             Rom.
             8.
             17.
             
          
           
             f
             1
             Cor.
             7.
             30
             ,
             31.
             
             Deut.
             12.
             21
             ,
             22.
             
             &
             14.
             23
             ,
             26.
             
             Neh.
             8.
             10
             ,
             11
             ,
             12.
             
             Zech.
             3.
             10.
             
          
           
             g
             Gen.
             30.
             27
             ,
             30.
             
             &
             39.
             5.
             
             Deus
             multa
             malis
             tribuit
             .
             Sed
             ea
             bonis
             paraverat
             .
             Contingunt
             autem
             &
             malis
             ,
             quia
             separari
             non
             possunt
             .
             Nō
             possent
             certis
             contingere
             ,
             nisi
             &
             caet●ris
             donarentur
             .
             Sen.
             de
             benef
             .
             lib.
             4.
             cap.
             28.
             
          
           
             h
             Non
             sequitur
             ,
             ut
             cui
             mens
             sapit
             ,
             ei
             palatum
             non
             sapiat
             .
             Cic.
             de
             fin
             .
             l.
             1.
             
             Sensum
             enim
             hominis
             nulla
             exuit
             virtus
             .
             Sen.
             ep
             .
             85.
             
          
           
             i
             Iob
             12.
             11.
             
             &
             34.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             ad
             Eunom
             .
          
           
             k
             Psal.
             66.
             13.
             
          
           
             l
             Psal.
             4.
             7.
             
          
           
             m
             Gen.
             32.
             10.
             
             &
             48.
             15.
             
             Deut.
             32.
             13
             ,
             14.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             virt
             .
             &
             vit
             .
          
           
             o
             Genes
             .
             32.
             10.
             
             Psal.
             65.
             9
             ,
             10
             ,
             11
             ,
             12.
             
             Zech.
             9.
             17.
             
          
           
             p
             Non
             tam
             dono
             leta
             est
             ,
             quam
             abs
             te
             datum
             ;
             (
             non
             tam
             munere
             quàm
             abs
             te
             missum
             ;
             )
             idve
             rò
             triumphat
             seriò
             .
             Ter.
             Eun.
             3.
             11.
             
             At
             illa
             quanto
             gratiora
             sunt
             ,
             quantoque
             in
             partem
             interiorē
             animi
             nunquā
             exitura
             descendunt
             ,
             cùm
             delectant
             cogitantem
             magis
             à
             quo
             ,
             quàm
             quid
             acceperis
             .
             Sen.
             de
             ben
             .
             l.
             1.
             c.
             15.
             
          
           
             q
             Non
             est
             vera
             jucunditas
             quae
             secundùm
             seculū
             jucunditas
             est
             .
             Aug.
             in
             Psal.
             96.
             
             Virg.
             cùm
             mala
             mentis
             Gaudia
             dixit
             ,
             impropriè
             locutus
             ,
             significavit
             homines
             suo
             malo
             laetos
             .
             Sen.
             ep
             .
             59.
             
          
           
             r
             Dimitte
             istas
             voluptates
             turbidas
             ,
             magno
             luendas
             :
             non
             venturae
             tantum
             ,
             sed
             praeteritae
             nocent
             .
             Quemadmoaū
             scelera
             etiam
             si
             non
             sint
             deprehensa
             cùm
             fierent
             ,
             solicitudo
             non
             cum
             ipsis
             abit
             :
             ila
             improbarum
             voluptatum
             etiam
             post
             ipsas
             poenitentia
             est
             .
             Non
             sunt
             solidae
             ,
             non
             sunt
             sideles
             :
             etiamsi
             non
             nocent
             ,
             fugiunt
             .
             Sen.
             ep
             .
             27.
             
             Oblectamenta
             fallacia
             &
             brevia
             ;
             ebrietatis
             instar
             ,
             quae
             unius
             horae
             hilarem
             insaniam
             longi
             temporis
             taedio
             pensat
             .
             Idem
             ep
             .
             59.
             
             Adeò
             haec
             gaudia
             non
             sunt
             ,
             ut
             saepe
             initia
             futurae
             tristitiae
             sint
             .
             Ibid.
             
          
           
             s
             At
             non
             est
             voluptatum
             tanta
             quasi
             titillatio
             in
             senibus
             .
             Credo
             ,
             sed
             ne
             desideratio
             quidem
             .
             Nihil
             autem
             molestū
             ,
             quod
             non
             desideres
             .
             Cupidis
             fortasse
             rerum
             talium
             ediosum
             &
             molestū
             est
             carere
             :
             satiatis
             verò
             &
             expletis
             jucundius
             est
             carere
             quàm
             frui
             .
             Quanquam
             non
             caret
             is
             qui
             non
             desiderat
             .
             Iucundius
             ergò
             non
             desiderare
             quàm
             frui
             .
             Cic.
             de
             senect
             .
             An
             tu
             malā
             optares
             scabiē
             ,
             quia
             scabendi
             aliqua
             est
             voluptas
             ?
             Erasm.
             in
             colloq
             .
          
           
             t
             1
             Sam.
             10.
             9.
             
          
           
             u
             1
             Cor.
             13.
             11.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Clem.
             Alex.
             in
             protrept
             .
             ●
             sub
             nutrice
             puella
             cùm
             luderet
             infans
             ,
             Quod
             cupidè
             petiit
             ,
             maturè
             plena
             reliquit
             .
             Horat.
             ep
             .
             1.
             lib.
             2.
             
          
           
             x
             Luk.
             20.
             34
             ,
             35.
             
          
           
             y
             Vanas
             voluptates
             ,
             breves
             ,
             poenitendas
             ,
             in
             contrarium
             abituras
             .
             Ita
             dico
             ,
             in
             praecipiti
             voluptas
             est
             ,
             ad
             dolorem
             vergit
             .
             Sen.
             epist.
             23.
             
          
           
             z
             ●nocet
             empta
             dolore
             voluptas
             .
             Horat.
             epist.
             1.
             
          
           
             a
             Tenes
             utique
             memoria
             quantum
             senseris
             gaudium
             ,
             cum
             praetexta
             posita
             ,
             sumpsisti
             virilem
             ●ogam
             ,
             &
             in
             forum
             deductus
             es
             .
             Majus
             expecta
             ,
             cùm
             puerilem
             animum
             deposueris
             ,
             &
             te
             in
             viros
             philosophia
             transcripserit
             ,
             Sen.
             ep
             .
             4.
             
          
           
             b
             Homo
             erat
             ,
             qui
             improbos
             gaudere
             negabat
             :
             norat
             gaudia
             calicis
             ,
             mensae
             ,
             lecti
             ,
             &c.
             sed
             tale
             gaudium
             videbat
             ,
             in
             cujus
             comparatione
             iliud
             gaudium
             non
             erat
             .
             Ac
             si
             tu
             nosses
             Solem
             ,
             &
             alij
             laudanti
             lucernam
             diceres
             ,
             Non
             est
             lux
             ista
             .
             Aug.
             in
             Psal.
             96.
             
             Quae
             sunt
             epidarū
             ,
             aut
             ludorum
             ,
             scortorumve
             voluptates
             cum
             his
             voluptatibus
             comparandae
             ?
             Cic.
             de
             senect
             .
             Nemo
             sanae
             mentis
             ampliorem
             credat
             esse
             in
             vitijs
             quàm
             in
             virtutibus
             delectationē
             .
             Bern.
             de
             bon
             .
             deser
             .
          
           
             c
             Galat.
             5.
             22.
             
          
           
             d
             Rom.
             14.
             17.
             
          
           
             l
             1
             Pet.
             1.
             8.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             m
             2
             Cor.
             7.
             4.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             n
             Illud
             verum
             &
             solum
             est
             gaudium
             ,
             quod
             non
             de
             terra
             ,
             sed
             de
             coelo
             est
             ,
             quod
             non
             de
             creatura
             ,
             sed
             de
             Creatore
             cōcipitur
             .
             Cui
             comparata
             omnis
             aliunde
             jucunditas
             moeror
             est
             ,
             omnis
             suavitas
             dolor
             est
             ,
             omne
             dulce
             amarum
             ,
             decorum
             omne
             foedum
             ,
             omne
             aliud
             quodcunque
             delect●re
             possit
             ,
             molestum
             .
             Bern.
             epist.
             114.
             
          
           
             o
             Apoc.
             2.
             17.
             
             Ego
             neminem
             arbitror
             posse
             vel
             scire
             quid
             sit
             ,
             nisi
             qui
             acceperit
             .
             Bern.
             in
             Cant.
             3.
             
             Melius
             impressum
             quàm
             expressum
             innot●scit
             .
             Ibid
             9.
             
          
           
             p
             Prov.
             14.
             10.
             
          
           
             q
             Mel
             si
             non
             noffes
             ,
             quàm
             benè
             saperet
             ,
             nisi
             gustares
             non
             scires
             .
             Lauda
             verbis
             quantum
             potes
             ,
             qui
             non
             gustaverit
             ,
             non
             intelliget
             .
             Aug.
             in
             Psal.
             30.
             
             &
             51.
             
             Cyrill
             .
             ad
             Ioan.
             l.
             4.
             c.
             38.
             
             &
             Greg.
             in
             Euang.
             36.
             
          
           
             r
             I●
             his
             non
             capit
             intelligentia
             ,
             nisi
             quantum
             attingit
             experientia
             .
             Bern.
             in
             Cant.
             22.
             
             Expertus
             novit
             ;
             inexpertus
             ignorat
             .
             Idem
             de
             divers
             .
             19.
             
          
           
             Vse
             2.
             
          
           
             Exhortation
             .
          
           
             Branch
             1.
             
          
           
             a
             Nemo
             est
             qui
             non
             gaudere
             velit
             .
             Bern.
             de
             divers
             .
             19.
             
          
           
             b
             Nemo
             est
             qui
             non
             beatus
             esse
             velit
             .
             Aug.
             ep
             .
             121.
             &
             de
             Trinit
             .
             lib.
             13.
             cap.
             3.
             
             Vivere
             omnes
             beatè
             volunt
             .
             Sen.
             de
             beat
             .
             cap.
             1.
             
          
           
             *
             Beata
             quippe
             vitae
             est
             gaudere
             veritate
             .
             Aug.
             confess
             .
             l.
             10.
             c.
             23.
             
          
           
             c
             Disce
             gaudere
             .
             Sē
             .
             ep
             .
             23.
             
             Hujus
             fundamentum
             quod
             sit
             ,
             queris
             ?
             ne
             gaudeas
             vanis
             .
             Fundamentū
             esse
             dixi
             ?
             culmen
             est
             .
             Ad
             summa
             pervenit
             ,
             qui
             scit
             quo
             gaudeat
             .
             Ibid.
             
          
           
             d
             Matth.
             6.
             32.
             
          
           
             e
             Rom.
             14.
             17.
             
          
           
             f
             Gaudium
             in
             fine
             ;
             sed
             gaudium
             sine
             fine
             .
             Bern.
             de
             divers
             .
             19.
             
          
           
             g
             Est
             gaudium
             de
             regno
             Dei
             ,
             sed
             non
             est
             primum
             in
             regno
             Dei
             :
             de
             justitia
             &
             pace
             gaudium
             procedit
             .
             Ibid.
             18.
             
             Laetitia
             merces
             ;
             justitia
             meritum
             &
             materia
             est
             .
             Idem
             de
             temp
             .
             30.
             
          
           
             h
             Ipsa
             est
             via
             per
             quam
             ad
             pacem
             proceditur
             ,
             ad
             laetitiam
             pervenitur
             .
             Idem
             de
             temp
             .
             30.
             
             Quid
             viam
             praetergredimini
             ,
             qui
             ad
             gaudium
             properatis
             ?
             Idem
             de
             divers
             .
             18.
             
             Quid
             praecipiti
             saltu
             justitiam
             transilientes
             &
             pacem
             ,
             rem
             finalem
             in
             principium
             convertere
             &
             pervertere
             vultis
             .
             Ibid.
             19.
             
          
           
             *
             Eundem
             cursu
             diverso
             porium
             petas
             .
          
           
             i
             Gaudium
             hoc
             non
             nascitur
             nisi
             ex
             virtutum
             conscientia
             .
             Sen.
             ep
             .
             59.
             
          
           
             k
             Eccles.
             2.
             12.
             
          
           
             l
             Eccles.
             1.
             16.
             1
             
             King.
             3.
             12.
             
          
           
             m
             1
             King.
             3.
             13.
             
             Eccles.
             2.
             
             1-11
             .
          
           
             n
             Eccles.
             1.
             13
             ,
             17.
             
             &
             2.
             1
             ,
             2
             ,
             &c.
             
          
           
             o
             Eccles.
             7.
             7
             ,
             9.
             ●
             
          
           
             p
             Eccles.
             12.
             1
             ,
             13.
             
          
           
             q
             Eccles.
             1.
             1
             ,
             14
             ,
             17.
             
             &
             2.
             1
             ,
             11.
             
          
           
             r
             Ve
             his
             qui
             praetergrediuntur
             viā
             ,
             qui
             relicta
             justitiâ
             vanam
             &
             transitoriam
             laetitiam
             quaerunt
             .
             Cùm
             enim
             de
             transitorijs
             quaerū●
             laetitiam
             ,
             non
             poterit
             non
             transire
             laetitia
             transeuntibus
             eis
             de
             quibus
             erat
             :
             sic
             lignis
             deficientibus
             deficit
             ignis
             .
             Bern.
             de
             temp
             .
             30.
             
             Ad
             gaudium
             pervenire
             cupis
             ;
             sed
             erras
             ,
             qui
             inter
             divitias
             illuc
             venturum
             esse
             te
             speras
             .
             Inter
             honores
             gaudium
             ,
             i.
             inter
             solicitudines
             quaeris
             ?
             Ista
             quae
             sic
             petis
             ,
             tanquā
             datura
             gaudiū
             &
             voluptates
             ,
             caussae
             dolorū
             sunt
             .
             Omnes
             tendimus
             ad
             gaudium
             :
             sed
             unde
             magnum
             &
             stabile
             consequantur
             ,
             ignorant
             .
             Ille
             ex
             convivijs
             &
             luxuria
             ;
             ille
             ex
             ambitione
             &
             circumfusa
             clientiū
             turba
             ;
             ille
             ex
             amica
             ;
             alius
             ex
             studiorum
             liberalium
             vana
             ●stentatione
             ,
             &
             nihil
             sanantibus
             literis
             .
             Omnes
             istos
             oblectamenta
             fallacia
             &
             brevia
             decipiunt
             :
             sicut
             plausus
             &
             acclamationis
             secund●
             faver
             ,
             qui
             magna
             solicitudine
             &
             partus
             est
             ,
             &
             expiandus
             .
             Sen.
             ep
             .
             59.
             
          
           
             s
             Cùm
             fatigaverint
             se
             vino
             &
             libidinibus
             ,
             cùm
             inter
             vina
             (
             vitia
             Lips.
             )
             illos
             nox
             defecit
             tunc
             exclamant
             miseri
             Virgilianum
             illud
             ,
             Namque
             ut
             postremam
             falsa
             inter
             gaudia
             noctem
             Egerinnis
             nosti
             .
             -
             Sen.
             ibid.
             
          
           
             t
             Matth.
             7.
             16.
             
          
           
             *
             1
             Tim.
             6.
             9
             ,
             10.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Plut.
             de
             tranquill
             .
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             ibid.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             virt
             .
             &
             vit
             .
          
           
             z
             Feciftinos
             ,
             Domine
             ,
             ad
             te
             :
             &
             inquietum
             est
             cor
             nostrum
             ,
             donec
             requiescat
             in
             te
             .
             Aug.
             confess
             .
             lib.
             1.
             cap.
             1.
             
             Animam
             nisi
             Deus
             non
             implet
             .
             Hugo
             Vict.
             de
             spir
             .
             &
             anim
             .
             c.
             65.
             non
             satiat
             .
             Aug.
             deverb
             .
             Apost
             .
             16.
             
          
           
             ast;
             -
             juvat
             illum
             sic
             domus
             aut
             res
             ,
             Vt
             lippum
             pictae
             tabulae
             ,
             fomenta
             podagram
             ,
             Auriculas
             citharae
             collectasorde
             dolentes
             .
             Horat.
             lib.
             1.
             epist.
             2.
             
          
           
             “
             Eccles.
             2.
             
             4-11
             .
          
           
             †
             Psal.
             36.
             9.
             
             &
             16.
             11.
             
          
           
             *
             2
             Cor.
             1.
             3.
             
          
           
             Branch
             2.
             
          
           
             a
             Ps.
             2.
             11.
             
             &
             32.
             11.
             
             &
             33.
             1.
             
             &
             97.
             12.
             
             &
             68.
             4.
             
             &
             48.
             11.
             
             &
             149.
             2
             ,
             5.
             
             Math.
             5.
             12.
             
             Luke
             10.
             20.
             
             Rō
             .
             12.
             12.
             
             Phil.
             3.
             1.
             
             &
             4.
             4.
             1
             
             Thess.
             5.
             17.
             
          
           
             b
             Psalm
             .
             39.
             12.
             1
             
             Petr.
             3.
             11.
             
          
           
             c
             Genes
             .
             47.
             9.
             
             Ephes.
             5.
             16.
             
          
           
             d
             Corpus
             mortis
             .
             Rom.
             7.
             24.
             
          
           
             e
             1
             Cor.
             3.
             1.
             
          
           
             f
             2
             Petr.
             1.
             10.
             
          
           
             g
             Non
             est
             beatus
             ,
             esse
             se
             qui
             non
             putat
             .
             P.
             Syr.
             Mis●●
             est
             ,
             qui
             non
             se
             beatissimū
             judicat
             .
             Sen●
             ep
             .
             10.
             
             Quid
             enim
             refert
             qualis
             statu●
             tuus
             sit
             ,
             si
             tibi
             videtur
             malꝰ
             ?
             Ibid.
             Nemo
             foelix
             est
             ,
             qui
             judicio
             suo
             nuser
             est
             Salvian
             .
             de
             provid
             .
             l.
             1.
             
             Miser
             est
             ,
             si
             〈◊〉
             sua
             non
             amplissima
             videntur
             .
             Epicur
             .
          
           
             h
             Psal.
             42.
             5
             ,
             11.
             
             &
             43.
             5.
             
          
           
             i
             1
             Sam.
             10.
             6.
             
          
           
             k
             Esai
             .
             50.
             10.
             
          
           
             l
             Psal.
             13.
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             ad
             civ
             .
             pericht
             .
          
           
             Motiues
             4.
             
          
           
             Motiue
             1.
             
          
           
             m
             Psal.
             33.
             1.
             
          
           
             n
             Beneficia
             hilares
             accipiamus
             ,
             gaudi●̄
             profitentes
             :
             &
             id
             danti
             manifestū
             sit
             ,
             ut
             praesentem
             fructum
             capiat
             .
             Iusta
             enim
             causa
             letitiae
             est
             amicū
             lat●̄
             videre
             ,
             justior
             fecisse
             .
             Sen.
             de
             be●
             .
             l.
             2.
             c.
             22.
             
             Gratias
             agere
             ,
             gaudentis
             est
             .
             Ibid.
             l.
             3.
             c.
             3.
             
          
           
             o
             Ingrati
             grati●
             :
             uti
             saepe
             Augustin
             .
          
           
             Motiue
             2.
             
          
           
             p
             Psal.
             2.
             11.
             
          
           
             q
             Deut.
             16.
             11
             ,
             14.
             15.
             
          
           
             r
             Deut.
             28.
             47
             ,
             48.
             
          
           
             s
             2
             Cor.
             9.
             7.
             
             Rom.
             12.
             8.
             
             Qui
             cū
             tristitia
             manum
             porrigit
             ,
             remunerationis
             fructum
             amittit
             .
             Pulchrè
             &
             eleganter
             in
             colorando
             beneficio
             candor
             jucunditatis
             laudatus
             est
             voce
             illa
             poetica
             ,
             (
             Ovid.
             Met.
             )
             ante
             〈◊〉
             v●ltus
             Accessere
             〈◊〉
             .
             Bern.
             in
             Cant.
             71.
             
          
           
             t
             Tertius
             obedientiae
             gradus
             ,
             hilariter
             obedire
             ,
             ut
             voluntati
             cordis
             ,
             simplicitati
             operis
             ,
             vultus
             〈◊〉
             adjungas
             .
             Idem
             de
             grad
             .
             obed
             .
          
           
             u
             Mu●tum
             col●rat
             obedi●ntiam
             obseq●entis
             ,
             vultus
             s●renitas
             .
             Quis
             imperet
             lib●mer
             tristitiam
             efflanti
             ?
             Bern.
             ibid.
             Quicquid
             focis
             ,
             cū●ilari●ate
             fac
             :
             bonum
             tunt
             benè
             facis
             .
             Sin
             autem
             cum
             tristitia
             facis
             ,
             fit
             de
             te
             ,
             non
             ipse
             facis
             .
             Aug.
             in
             Psal.
             91.
             
          
           
             Motiue
             3.
             
          
           
             o
             Psal.
             13.
             2.
             
          
           
             p
             Fructus
             contumeliae
             in
             sensu
             &
             indignatione
             patientis
             est
             .
             Sen.
             de
             constant
             .
             sap
             .
             c.
             17.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Rom.
             8.
             37.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             2
             Cor.
             2.
             14.
             
             &
             4.
             8
             ,
             9.
             
             Genus
             ultionis
             est
             ,
             eripere
             ei
             qui
             fecit
             ,
             contumeliae
             voluptatem
             .
             Sen.
             de
             const
             .
             sap
             .
             c.
             17.
             
          
           
             r
             Nempeidcircò
             aliquis
             te
             laedit
             ut
             doleas
             ;
             quia
             fructꝰ
             omnis
             laedentis
             in
             dolore
             lesi
             est
             .
             Ergò
             cùm
             fructum
             ejus
             everteris
             non
             dolendo
             ,
             ipse
             doleat
             necesse
             est
             amissione
             fructus
             sui
             .
             Tertull.
             de
             patient
             .
             c.
             8.
             
          
           
             Motiue
             4.
             
          
           
             s
             Num.
             13.
             31.
             
          
           
             t
             Num.
             14.
             
             1-4
             .
          
           
             u
             Psal.
             4.
             6
             ,
             7.
             
             &
             68.
             4
             ,
             5.
             
             &
             89.
             15
             ,
             16
             ,
             17.
             
             &
             118.
             15.
             
             Prov.
             29.
             6.
             
             Rō
             .
             5.
             2
             ,
             3.
             
          
           
             Conclusion
             .
          
           
             Obiection
             .
          
           
             Branches
             2.
             
          
           
             Branch
             1.
             
          
           
             a
             Iob
             21.
             7
             ,
             12
             ,
             13.
             
          
           
             Psal.
             73.
             4
             ,
             5
             ,
             7.
             
          
           
             Esai
             .
             5.
             11
             ,
             12.
             
          
           
             Amos
             6.
             4
             ,
             5
             ,
             6.
             
          
           
             Answer
             1.
             
          
           
             b
             Tu
             illum
             judicas
             gaudere
             ,
             qui
             ridet
             ?
             Aninus
             debet
             esse
             ●lacer
             ,
             &c.
             Sen.
             ep
             .
             23.
             
          
           
             *
             Itaque
             rectè
             Cit.
             de
             Orat.
             l.
             2.
             
             Ingenij
             fructus
             tenuissimus
             est
             risus
             .
             Et
             ibid.
             Locus
             &
             regio
             quasi
             ridiculi
             turpitudine
             &
             deformitate
             quadam
             continetur
             .
             Vide
             &
             Quintil.
             instit
             .
             l.
             6.
             c.
             3.
             
          
           
             c
             Res
             severa
             est
             verum
             gaudium
             .
             Sen.
             ep
             .
             23.
             
          
           
             d
             Caetera
             hilaritates
             leves
             sunt
             ;
             frontem
             remittunt
             ,
             pectus
             non
             implent
             .
             Ibid.
             
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Homer
             .
             Iliad
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             e
             Hac
             quibus
             delectatur
             vulgus
             ,
             tenuem
             quandam
             habent
             ac
             perfusoriam
             voluptatem
             .
             Sen.
             ib.
             i.
             leviter
             aspergentem
             ,
             non
             &
             penetrantem
             .
             Lips.
             
          
           
             f
             Stolidi
             risus
             ,
             spinarum
             sub
             olla
             crepitus
             .
             Eccles.
             7.
             6.
             
             Ecquando
             ne
             vidisti
             flamma
             stipul●
             exortā
             ,
             claro
             strepitu
             ,
             largo
             fulgore
             ,
             cito
             incremento
             ,
             sedenim
             materiâ
             levi
             ,
             caduco
             incendio
             ,
             nullis
             reliqurijs
             .
             Apul.
             in
             apolog
             .
             L●titiae
             secularis
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             aptissima
             .
          
           
             g
             Psal.
             58.
             9.
             
             Tractumà
             semicrudis
             carnibus
             ollâ
             extractis
             ,
             priusquam
             ignis
             calorem
             senserint
             .
             Drus.
             proverb
             .
             class
             .
             2.
             l.
             2.
             prov
             .
             30.
             
          
           
             Answer
             2.
             
          
           
             h
             Prov.
             14.
             10.
             
          
           
             i
             Prov.
             14.
             13.
             medio
             de
             fonte
             leporum
             Surgit
             amari
             aliquid
             ,
             quod
             in
             ipsis
             floribus
             angat
             .
             Lucret
             .
             l.
             4.
             
             Hilaritas
             ficta
             est
             :
             aut
             gravis
             &
             suppurata
             tristitia
             .
             Sen.
             ep
             .
             80.
             
          
           
             k
             Calceus
             iste
             vobis
             nonne
             concinnus
             admodum
             videtur
             ;
             solus
             ipse
             ubi
             pedem
             angat
             persentisco
             .
             Aemyliꝰ
             apud
             Plut.
             in
             vita
             ejus
             &
             Hieron
             .
             ad
             Iovin
             .
             l.
             1.
             
          
           
             l
             Vides
             convivium
             ,
             laetitiam
             :
             interroga
             conscientiam
             .
             Ambros
             .
             offic
             .
             l.
             1.
             c.
             12.
             
             Perpetua
             anxietas
             nec
             mensae
             tempore
             cessat
             .
             Iuvenal
             .
             sat
             .
             13.
             
          
           
             m
             Sardonius
             hic
             risus
             est
             :
             mordet
             eos
             interim
             interius
             cōscientiae
             vermis
             cauterijs
             omnibus
             acrior
             .
             Calvin
             .
             institut
             .
             l.
             1.
             c.
             3.
             
          
           
             n
             Prov.
             29.
             6.
             
          
           
             o
             Prov.
             5.
             22.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             tranquill
             .
             Vulnus
             alit
             venis
             ,
             &
             caeco
             carpitur
             igne
             .
             Virg.
             Aen.
             4
             .
             -●acitum
             vivit
             sub
             pectore
             vulnus
             .
             Ibid.
             -languescit
             vulnere
             caeco
             ,
             Conscius
             ipse
             animus
             sese
             dum
             sorte
             remordet
             .
             Lucret
             .
             l.
             4
             .
             -ilia
             subter
             Caecum
             vulnus
             habet
             ;
             sed
             lato
             balteus
             auro
             Protegit
             .
             Pers.
             sat
             .
             4.
             
          
           
             q
             Evasisse
             putas
             ,
             quos
             diri
             conscia
             facti
             ,
             Mens
             habet
             attonitos
             ,
             &
             surdo
             verbere
             caedit
             ,
             Occultum
             quatiente
             intus
             tortore
             flagellum
             .
             Iuvenal
             .
             sat
             .
             13.
             
          
           
             Answer
             3.
             
          
           
             Quamvis
             ex
             honesta
             causa
             imperitus
             homo
             gaudeat
             ,
             tamen
             affectum
             ejus
             impotentem
             ,
             &
             in
             diversa
             statim
             inclinaturum
             ,
             voluptatem
             voco
             opinione
             falsi
             boni
             motā
             ,
             immoderatam
             ,
             &
             immodicā
             .
             Sen.
             ep
             .
             59.
             
          
           
             s
             Lucida
             intervalla
             .
          
           
             t
             Insaniae
             illis
             genꝰ
             hilare
             cōtigit
             .
             (
             qualis
             illa
             Argivi
             cujusdam
             apud
             Horatium
             ep
             .
             2.
             l.
             2.
             )
             Sed
             non
             est
             illa
             hilaritas
             longa
             .
             Observa
             :
             videbis
             eosdem
             intra
             exiguum
             tempus
             acerrimè
             ride●●
             ,
             &
             accrrimè
             rabere
             .
             Sen.
             epist.
             29.
             
             Hilarem
             illis
             contingit
             insaniam
             insanire
             ,
             ac
             per
             risum
             furere
             .
             Idem
             de
             beat
             .
             cap.
             12.
             
          
           
             u
             Qualis
             Thrasylaus
             ille
             Atheniensis
             qui
             onmes
             naves
             suas
             credidit
             ,
             quae
             in
             Piraeum
             appellerent
             .
             Athen.
             dipnosoph
             .
             lib.
             12.
             
          
           
             *
             Peccatores
             dormientibus
             similes
             .
             Anastas
             .
             in
             Hexam
             .
             lib.
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Clem.
             paedag
             .
             lib.
             2.
             cap.
             10.
             
             Imò
             &
             somniantibus
             qui
             pericula
             vera
             non
             extimescunt
             ,
             vana
             timent
             .
             Herolt
             .
             de
             temp
             .
             2.
             
          
           
             x
             Eph.
             5.
             14.
             1
             
             Thess.
             5
             ,
             6
             ,
             7.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Dion
             .
             Chrysost.
             orat
             .
             33.
             
          
           
             y
             Iob
             20.
             8.
             
             &
             27.
             19.
             
             Nocte
             soporifera
             veluti
             cùm
             somnia
             ludunt
             Errantes
             oculos
             ,
             effossaque
             protulit
             aurum
             In
             lucem
             tellus
             ,
             versat
             manus
             improba
             furtum
             ,
             The
             saurosque
             rapit
             ,
             sudor
             quoque
             proluit
             ora
             ,
             Et
             mentem
             timor
             altus
             habet
             ,
             ne
             forte
             gravatum
             Excutiat
             gremium
             secreti
             conscius
             auri
             .
             Mox
             ubi
             fugerunt
             elusam
             gaudia
             mentem
             ,
             Veraque
             forma
             redit
             ,
             animus
             quod
             perdidit
             optat
             ,
             Atque
             in
             praeterita
             se
             totus
             imagine
             versat
             .
             Petron.
             satyr
             .
             Videatur
             Aug.
             in
             Psal.
             75.
             &
             homil
             .
             13.
             
             Greg.
             mor.
             lib.
             18.
             cap.
             10.
             
             Ambr.
             de
             Ioseph
             .
             c.
             6.
             
             &
             Sen.
             ep
             .
             103.
             
          
           
             z
             Psal.
             73.
             19.
             
             Esai
             .
             29.
             8.
             
             Absque
             Dei
             no●itia
             quae
             potest
             esse
             solida
             ,
             faelicitas
             ,
             cùm
             sit
             somnio
             similis
             ?
             Minut.
             Octav.
             Vita
             facinorosi
             ,
             ut
             somnium
             :
             aperuit
             oculos
             ,
             transivit
             requies
             ejus
             ,
             evanuit
             delectatio
             .
             Ambr.
             offic
             .
             l.
             1.
             c.
             12.
             
             Vide
             Luciani
             Micyllum
             .
          
           
             *
             &
             Scelꝰ
             tutū
             aliquis
             ,
             nemo
             securum
             tulit
             .
             Sen.
             Hippol.
             Tutum
             aliqua
             res
             in
             malā
             conscientia
             praestat
             ,
             nulla
             securum
             .
             Nocens
             habuit
             aliquando
             latendi
             forti●am
             ,
             nunquam
             fiduciam
             .
             Sen.
             ep
             .
             105.
             
          
           
             Branch
             2.
             
          
           
             a
             Psal.
             6.
             2
             ,
             3
             ,
             6
             ,
             7.
             
             &
             13.
             2.
             
             &
             42.
             3
             ,
             4
             ,
             6
             ,
             7.
             
             &
             73.
             13.
             
          
           
             Answer
             1.
             
          
           
             b
             Festucā
             quaerunt
             ,
             unde
             oculum
             sibi
             eruant
             .
             Ben.
             de
             bon
             .
             deser
             .
          
           
             c
             2
             Cor.
             6.
             10.
             
             &
             7.
             4.
             
             Phil.
             4.
             11
             ,
             12
             ,
             13.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Plut.
             de
             v●rt
             .
             &
             vit
             .
          
           
             d
             Prov.
             15.
             15.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Diogenes
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Plut.
             de
             tranquill
             .
          
           
             e
             Rom.
             5.
             3.
             
             Non
             è
             malis
             solùm
             liberaberis
             ,
             sed
             ●mum
             bibes
             ex
             eis
             ,
             ubi
             ceperis
             ,
             in
             his
             etiam
             gloriari
             .
             Bern.
             de
             divers
             .
             18.
             
          
           
             f
             Hebr.
             10.
             34.
             
          
           
             g
             Act.
             5.
             40
             ,
             41.
             
             Tribulatio
             pro
             salatio
             ,
             contumelia
             pro
             gloria
             ,
             inopia
             pro
             abundantia
             est
             .
             Bern.
             prav
             .
             serm
             .
             63.
             
             Quomodo
             idem
             de
             Socrate
             ,
             ep
             .
             57.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Gr.
             Naz.
             in
             Iulian.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             de
             Pasch.
             
          
           
             i
             Dr
             Burgesse
             on
             Act.
             9.
             31.
             
          
           
             k
             Bona
             non
             sua
             nerunt
             .
             -Virg
             .
             Georg.
             l.
             2.
             
          
           
             l
             Volentes
             ea
             vituperant
             ,
             sibi
             quae
             nō
             placent
             .
          
           
             Answer
             2.
             
          
           
             m
             Act.
             26.
             29.
             
          
           
             n
             Rom.
             9.
             2
             ,
             3.
             
          
           
             o
             2
             Pet.
             2.
             8.
             
          
           
             p
             Psal.
             119.
             136
             ,
             158.
             
          
           
             q
             Sicut
             ,
             Malus
             bonum
             esse
             vult
             malum
             ,
             ut
             sit
             sui
             similis
             .
             Plaut
             .
             Trimum
             .
             2.
             2.
             
             Ita
             bonus
             bonum
             .
          
           
             r
             Magnus
             bonorum
             labor
             est
             mores
             tolerare
             contrarios
             ,
             quibus
             qui
             non
             offenditur
             ,
             parum
             proficit
             .
             Tantum
             enim
             torquet
             justum
             alieni
             peccati
             iniquitas
             ,
             quantum
             à
             sua
             recedit
             .
             Aug.
             in
             sent
             .
             Prosper
             .
             122.
             
             Itaque
             scite
             ac
             verè
             Martin
             .
             Dum.
             de
             morib
             .
             Qui
             aequo
             animo
             malis
             immise●tur
             ,
             malus
             est
             .
          
           
             s
             Neminem
             pudet
             ,
             nemimem
             poenitet
             ,
             nisi
             quod
             plane
             retrò
             non
             fuerit
             .
             Tertull
             .
             apolog
             .
          
           
             t
             Greenham
             alicubi
             .
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz
             de
             Sasim
             .
             Ep
             sc.
             
          
           
             x
             Eccles.
             5.
             10.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysost.
             in
             1
             Cor.
             hom
             .
             14.
             
             Confessio
             est
             paupertatis
             augendi
             cupiditas
             .
             Omnis
             enem
             cupido
             acquirendi
             ex
             opinione
             inopiae
             venit
             .
             Apul.
             in
             apolog
             .
          
           
             z
             Quid
             enim
             refert
             quàm
             magnum
             sit
             ,
             quod
             tibi
             minus
             est
             .
             Apul.
             ibid.
             
          
           
             Answer
             .
             3.
             
          
           
             a
             Foelicitatem
             ipsi
             suam
             no
             intelligunt
             .
             Sen.
             de
             benef
             .
             lib.
             2.
             cap.
             27.
             
          
           
             b
             Psal.
             85.
             8.
             
          
           
             c
             Gen.
             45.
             26.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Act.
             14.
             15.
             
             Iam.
             5.
             17.
             
          
           
             *
             Per
             vitrū
             viride
             visa
             viridia
             videatur
             .
             Cardan
             .
             de
             subtil
             .
             l.
             7.
             
          
           
             Tinguntur
             ab
             eis
             in
             quorum
             oram
             subeundo
             venerunt
             .
             Plin.
             hist.
             nat
             .
             l.
             2.
             c.
             18.
             
          
           
             †
             Vti
             de
             slava
             bile
             Varro
             in
             Eumenid
             .
             Arquatis
             lutea
             videntur
             ,
             etiam
             quae
             non
             sunt
             lutea
             .
             Nonius
             de
             propr
             .
             serm
             .
             l.
             1.
             
          
           
             e
             See
             Bright
             of
             Melanchol
             .
             
               chap.
               17.
            
             
             &
             34.
             
             &
             35.
             
          
           
             f
             Quomodo
             Cicer.
             de
             senect
             .
             Non
             est
             proprium
             hoc
             senectutis
             vitium
             ,
             sed
             commune
             valetudinis
             .
          
           
             Answer
             4.
             
          
           
             g
             Gen.
             25.
             22
             ,
             23.
             
          
           
             h
             Galat.
             5.
             17.
             
             Rom.
             7.
             23.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Pythagoricum
             monitum
             .
             Plut.
             de
             fuga
             .
             &
             de
             sanit
             .
             Verum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             magis
             ,
             uti
             idem
             de
             tranquill
             .
             Hinc
             Antonini
             Imper.
             monitum
             vitae
             suae
             l.
             12.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Matth.
             11.
             29.
             
             Grave
             dum
             tollis
             ,
             suave
             cùm
             tuleris
             .
             Greg.
             in
             Ezech.
             l.
             2.
             hom
             .
             7.
             
             Quàm
             malè
             inassueti
             veniunt
             ad
             aratra
             juv●enci
             ?
          
           
             l
             Hosh.
             10.
             11.
             
          
           
             m
             Hosh.
             13.
             13.
             
          
           
             n
             Rom.
             8.
             7.
             
          
           
             o
             Sublata
             causa
             ,
             tollitur
             effectus
             .
          
           
             Answer
             5.
             
          
           
             p
             Psal.
             119.
             176.
             
          
           
             q
             2
             Chron.
             18.
             1
             ,
             3
             ,
             31.
             
             &
             19.
             2.
             
          
           
             r
             Deut.
             32.
             15.
             
          
           
             *
             Negatis
             animus
             in●iat
             avidsꝰ
             .
             Bern
             ,
             in
             Cant.
             67.
             
             Audax
             omnia
             perpeti
             Gens
             humana
             ruit
             per
             vetitum
             nefas
             .
             Horat
             .
             carm
             .
             1.
             3.
             
             Nitimur
             in
             vetitū
             semp●r
             ,
             cupimusque
             negatum
             .
             Quod
             non
             licet
             ,
             acrius
             urit
             ,
             Ovid
             〈◊〉
             .
             2.
             19.
             
          
           
             s
             Psal.
             30.
             6
             ,
             7.
             
          
           
             t
             2
             Sam.
             11.
             2
             ,
             3
             ,
             4.
             
          
           
             u
             Psal.
             32.
             3
             ,
             4.
             
          
           
             x
             Psal.
             51.
             8
             ,
             12.
             
          
           
             Causa
             tristitiae
             peccatum
             est
             :
             causa
             laetitiae
             justitia
             est
             .
             Aug.
             in
             Psal.
             42.
             
          
           
             y
             Crudelem
             medicū
             intemperans
             aeger
             facit
             .
             P.
             Syr.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             ad
             cives
             periclitant
             .
          
           
             Answer
             6.
             
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil
             .
             Caes.
             hom
             .
             4.
             
          
           
             a
             Matth.
             5.
             4.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysost.
             in
             Philip.
             hom
             .
             14.
             
          
           
             b
             Pro.
             14.
             13.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Antipho
             .
             Apes
             pungunt
             ,
             quia
             ubicunq
             dulce
             est
             ,
             ibi
             &
             acidum
             teperies
             .
             Petron.
             Satyr
             .
          
           
             c
             Esai
             .
             61.
             3.
             
             Matth.
             5.
             4.
             
          
           
             d
             Greenhā
             observ
             .
          
           
             e
             Bellū
             contra
             diabolum
             pacem
             patrat
             ad
             Deum
             .
             Origen
             .
             ad
             Rom.
             5.
             
             Nisi
             discordaveris
             cū
             diabolo
             ,
             pacem
             non
             habebis
             cum
             Christo.
             Aug.
             quest
             .
             N.
             T.
             92.
             
             Itaque
             verè
             Greg.
             Naz.
             de
             pace
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Et
             in
             apolog
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             2.
             
             Cor.
             7.
             9
             ,
             10
             ,
             11.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysost.
             in
             Phil.
             hom
             .
             15.
             
          
           
             g
             Gen.
             43.
             30.
             
             &
             45.
             2.
             
             &
             46.
             29
             ,
             30.
             
             Communis
             lachryma
             est
             &
             moerori
             &
             gaudio
             .
             Non
             solꝰ
             dolor
             lachrymas
             habet
             ;
             habet
             &
             laetitia
             lachrymas
             suas
             .
             Ambros.
             in
             Satyr
             .
             Habet
             &
             lachrymas
             magna
             voluptas
             .
             Sen.
             Thy.
             5.
             2.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Gr.
             Naz.
             in
             Iul.
             1.
             
             Ex
             consideratione
             alicujus
             delectabilis
             cū
             permixtione
             alicujus
             tristabilis
             .
             Aquin.
             sum
             .
             2●
             .
             2●
             .
             q.
             82.
             a.
             4.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             Caes.
             hō
             .
             4.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Isid●r
             .
             Pe●ep
             .
             8.
             l.
             3.
             
             Flebo
             meos
             casus
             :
             est
             qu●dam
             stere
             voluptas
             .
             Expletur
             lachrymis
             ,
             〈◊〉
             dolor
             .
             Ovid.
             trist
             .
             4.
             3.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysost.
             〈…〉
             14.
             
          
           
             l
             Ipse
             dolor
             v●lupt●s
             est
             .
             Aug.
             confess
             .
             l.
             3.
             c.
             2.
             
          
           
             m
             Luk.
             15.
             7.
             
          
           
             n
             2
             Cor.
             7.
             10.
             
          
           
             o
             Matth.
             5.
             4.
             
          
           
             p
             Luk.
             6.
             21.
             
          
           
             Answer
             7.
             
          
           
             q
             1
             King.
             6.
             4.
             
             Ezech.
             40.
             16.
             
          
           
             r
             Levium
             metallorum
             fructꝰ
             in
             summo
             est
             :
             illa
             opulentissima
             sunt
             ,
             quorū
             in
             alto
             latet
             vena
             ,
             assiduè
             plenius
             responsura
             f●dienti
             .
             Sen.
             epist.
             23.
             
          
           
             s
             Solidū
             gaudium
             plus
             introrsus
             patet
             .
             Ibid.
             
          
           
             t
             2
             Cor.
             5.
             12.
             
          
           
             u
             Spem
             vuliu
             simulat
             ,
             premit
             altum
             corde
             dolorem
             .
             Virg.
             Aen.
             l.
             1.
             
             Rebus
             affectis
             hilaritatem
             de
             industria
             ●●●ulant
             ,
             &
             adversas
             res
             adumbrata
             laetitia
             abscondunt
             .
             Sen.
             ad
             Polyb.
             c.
             24.
             
          
           
             x
             2
             Cor.
             6.
             10.
             
          
           
             y
             Psal.
             45.
             13.
             
          
           
             z
             1
             Iohn
             3.
             2.
             
          
           
             a
             1
             Cor.
             2.
             14.
             
          
           
             b
             Iohn
             4.
             33.
             
          
           
             c
             Non
             n●vit
             impius
             gaudium
             justi
             .
             Aug.
             in
             Psal.
             137.
             
          
           
             d
             Vel
             ineunte
             ,
             vel
             exeunte
             hyeme
             ,
             antequam
             in
             caulem
             ascendere
             humiditas
             ceperit
             ,
             Cord.
             in
             pharmacop
             .
          
           
             e
             Martyr
             etiam
             in
             ●atena
             gaudet
             ,
             Gaudebat
             Crispina
             ,
             cùm
             tenebatur
             ,
             cùm
             audiebatur
             ,
             cùm
             damnabatur
             ,
             cùm
             ducebatur
             .
             Aug.
             in
             Psal.
             137.
             
          
           
             Answer
             8.
             
          
           
             f
             Psal.
             37.
             2.
             
             &
             92.
             12.
             
             Foenea
             quadam
             foelicitate
             temporaliter
             florent
             .
             Aug.
             epist.
             120.
             c.
             5.
             
             Gramen
             hyeme
             viret
             ,
             aestate
             arescit
             :
             arbor
             arescente
             gramine
             virescit
             .
             Idem
             in
             Psal.
             36.
             
          
           
             g
             Coloss.
             3.
             3
             ,
             4.
             
          
           
             h
             Malach.
             4.
             2.
             
          
           
             i
             Cant.
             2.
             11.
             
          
           
             k
             2
             Cor.
             1.
             5.
             
             &
             7.
             4.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             arbor
             ,
             non
             avis
             ,
             ut
             Tertull.
             de
             resurr
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Psal.
             92.
             12.
             
             &
             1.
             3.
             
             Ierem.
             17.
             8.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             sympos
             .
             problem
             .
             l.
             8.
             c.
             4.
             
             Palmae
             folia
             non
             decidunt
             .
             Plin.
             hist.
             nat
             .
             l.
             16.
             c.
             20.
             
             Ex
             eis
             quae
             semper
             virent
             ,
             quaedam
             folia
             abjiciunt
             ,
             ut
             Laurus
             &
             Pinus
             ,
             alijs
             clam
             subnascentibus
             ,
             palma
             verò
             perpetuis
             vestita
             soliis
             ,
             quae
             semel
             produxit
             ,
             ad
             finem
             usque
             retinet
             .
             Glycas
             ann
             .
             p.
             1.
             c.
             5.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Simonides
             apud
             Plut.
             de
             util
             .
             ex
             inim
             .
          
           
             n
             Exigis
             ut
             nulli
             gemitus
             tormenta
             sequantur
             ?
             Acceptoque
             gravi
             vulnere
             flere
             vetas
             ?
             Ovid.
             trist
             .
             5.
             1.
             
             Nulla
             flendi
             major
             est
             causa
             qu●m
             flere
             nō
             posse
             .
             Pollio
             apud
             Se.
             cōtrov
             .
             4.
             1.
             
             Misero
             si
             flere
             no
             licet
             ,
             magis
             hlendum
             est
             .
             Cestius
             ibid.
             3.
             8.
             
          
           
             Answer
             9.
             
          
           
             o
             Imperfectis
             adhuc
             gaudium
             saepe
             interscinditur
             .
             S●●
             .
             epist.
             72.
             
          
           
             Consider
             .
             2.
             
          
           
             p
             Vers.
             12.
             
          
           
             q
             Matth.
             13.
             39.
             
          
           
             Observ.
             3.
             
          
           
             r
             Iam.
             3.
             18.
             
             Gal.
             6.
             7
             ,
             8.
             
          
           
             Reason
             1.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysost.
             tom
             .
             6.
             orat
             .
             42.
             
          
           
             Reason
             2.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Chrysost.
             ibid.
             Solo
             sepulta
             credit
             quae
             sunt
             credita
             .
          
           
             Reason
             3.
             
          
           
             u
             Terra
             nunquam
             sine
             usura
             reddit
             quod
             accepit
             .
             Cicde
             senect
             .
          
           
             Reason
             4.
             
          
           
             x
             Psal.
             112.
             4.
             
             Est.
             8.
             16.
             
          
           
             y
             Psal.
             126.
             5.
             
             Non
             spes
             solùm
             fructus
             ,
             sed
             &
             fructus
             est
             ipse
             in
             semine
             .
             Bern.
             in
             Psal.
             90.
             serm
             .
             17.
             
          
           
             Vses
             4.
             
          
           
             Vse
             1.
             
          
           
             Admonition
             .
          
           
             z
             Iam.
             5.
             7.
             
          
           
             a
             Zech.
             10.
             1.
             
          
           
             b
             Deut.
             32.
             2.
             
             Hebr.
             6.
             7.
             
          
           
             c
             Heresbach
             .
             de
             re
             rust
             .
          
           
             d
             Spes
             alit
             agricolas
             :
             spes
             sulcis
             credil
             aratis
             Semina
             ,
             quae
             magno
             samore
             reddit
             ager
             .
             Tibull
             .
             2.
             6.
             
          
           
             e
             Rom.
             4.
             24.
             
             -
             credula
             vitam
             Spes
             fevet
             .
             -
             Tibull
             .
             ibid.
             
          
           
             f
             Ioel
             1.
             17.
             
          
           
             g
             Exod.
             9
             31.
             
          
           
             h
             Ioel
             1.
             5
             ,
             16.
             -
             s●pè
             est
             Spē
             mentita
             seges
             .
             Horat.
             l.
             1.
             ep
             .
             7.
             
          
           
             i
             Deradice
             siquidē
             certius
             dici
             potest
             ,
             quod
             de
             fructu
             Sen.
             ep
             .
             59.
             
             Gaudio
             junctum
             est
             non
             desinere
             ;
             nec
             in
             contraria
             verti
             .
             Et
             ep
             .
             23.
             
             Nunquam
             deficiet
             ,
             cùm
             semel
             undè
             petatur
             inveneris
             ,
             Et
             ep
             .
             27.
             
             Si
             quid
             obstat
             ,
             nubium
             modo
             intervenit
             ,
             quae
             infra
             feruntur
             ,
             nec
             unquam
             diem
             vimcunt
             .
          
           
             k
             1
             Cor.
             15.
             36.
             
          
           
             l
             Mark.
             4.
             26
             ,
             27
             ,
             28.
             
             Gaudium
             exse
             ortum
             fidele
             firmūque
             est
             ,
             &
             crescit
             ,
             &
             ad
             extremū
             usque
             prosequitur
             ,
             Sen.
             epist.
             98.
             
          
           
             m
             Prov.
             4.
             18.
             
          
           
             n
             Psal.
             37.
             6
             ,
             7.
             
          
           
             o
             Gal.
             6.
             8.
             
          
           
             p
             Prov.
             11.
             18.
             
          
           
             q
             Gal.
             6.
             9.
             
             Vse
             2.
             
             Caution
             .
          
           
             r
             Esai
             .
             59.
             2.
             
             ●am
             .
             3.
             44.
             
          
           
             s
             Sol
             interventu
             Lunae
             occultatur
             ,
             Luna
             terrae
             objectu
             :
             ita
             vices
             redduntur
             ,
             eosdem
             Solis
             radios
             Luna
             interpositu
             suo
             auferente
             terrae
             ,
             terraque
             Lunae
             .
             Plin.
             hist.
             nat
             .
             l.
             2.
             c.
             10.
             
          
           
             t
             Vis
             nunquam
             triflis
             esse
             ?
             benè
             vive
             .
             Bona
             vita
             semper
             gaudiū
             habet
             .
             Aug.
             apud
             Tambac
             .
             de
             consol
             .
             Theolog.
             l.
             9.
             
             &
             Isidor
             .
             de
             mijer
             .
             hom
             .
             l.
             2.
             
          
           
             u
             1
             Thess.
             5.
             19
             ,
             20.
             
          
           
             x
             2
             Tim.
             1.
             6.
             
          
           
             y
             Zech.
             4.
             2
             ,
             3
             ,
             12.
             
          
           
             z
             Exod.
             27.
             21.
             
          
           
             Vse
             3.
             
             Exhortation
             .
          
           
             a
             Vers.
             12.
             
          
           
             b
             Luke
             1.
             46
             ,
             47.
             
          
           
             c
             Esai
             .
             61.
             10.
             
          
           
             d
             Habb
             .
             3.
             18.
             
          
           
             Vse
             4.
             Reprehension
             
          
           
             e
             Adhuc
             in
             nobis
             non
             pueritia
             ,
             sed
             ,
             quod
             gravius
             est
             ,
             puerilitas
             remanet
             .
             Sen.
             ep
             .
             4.
             
             Etiam
             post
             jiuventam
             canosque
             puerilitas
             est
             .
             Ide●●
             de
             conflant
             .
             sap
             .
             c.
             12.
             
          
           
             f
             Gen.
             15.
             1
             ,
             2.
             
          
           
             g
             Ester
             5.
             12
             ,
             13.
             
          
           
             h
             Ester
             3.
             2
             ,
             4
             ,
             5.
             
          
           
             i
             Contemnenda
             miramur
             ,
             pueris
             simillimi
             ,
             quibus
             omne
             ludicrum
             in
             pretio
             est
             .
             Parentibus
             quippe
             ,
             nec
             minus
             fratribus
             ,
             praeferunt
             parvo
             aere
             empta
             monilia
             :
             &
             tam
             nucibus
             amissis
             flebunt
             quam
             parentibus
             .
             Sen.
             de
             ira
             l.
             1.
             c.
             12.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             tranquill
             .
          
           
             l
             Genes
             .
             37.
             34
             ,
             35.
             2
             
             Sam.
             18.
             33.
             
             &
             19.
             
             2-7
             .
             Ierem.
             31.
             15.
             
          
           
             m
             Ploratur
             lachrymis
             amissa
             pecunia
             veris.
             Iuven.
             sat
             .
             13.
             
          
           
             n
             See
             Guevaraes
             
               letter
               to
               a
               Lady
               ,
               vpon
               such
               an
               occasion
               ;
               in
               his
               golden
               Epistles
               .
            
             Et
             de
             quiousdam
             Iuvenal
             .
             satyr
             .
             6.
             
             Morte
             viri
             cupiant
             animā●ervare
             catelli
             .
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Socrates
             apud
             Stob.
             c.
             4.
             
          
           
             p
             Iob
             15.
             11.
             
          
           
             q
             Ephes.
             1.
             18.
             
          
           
             r
             Ab
             hac
             te
             infamia
             vindica
             ,
             ne
             videatur
             plus
             apud
             te
             valere
             unus
             dolor
             ,
             quàm
             haec
             tam
             multa
             solatia
             .
             Sen.
             ad
             Polyb.
             consol
             .
             c.
             31.
             
          
           
             s
             Fas
             tibi
             non
             est
             ,
             salvo
             Caesare
             ,
             de
             fortuna
             tua
             queri
             .
             Hoc
             incolumi
             salvi
             tibi
             sunt
             tui
             .
             Nihil
             perdidisti
             :
             non
             tantùm
             siccos
             oculos
             tuos
             esse
             ,
             sed
             etiam
             laetos
             oportet
             .
             In
             hoc
             tibi
             omnia
             sunt
             ;
             hic
             pro
             omnibus
             est
             .
             Adversus
             soelicitatē
             tuam
             parum
             gratu●
             es
             ,
             si
             tibi
             quicquam
             hoc
             salve
             ,
             flere
             permittis
             .
             Sen.
             ibid.
             c.
             26.
             
          
           
             t
             Deum
             habens
             ,
             oīa
             habes
             .
             Aug.
             de
             temp
             .
             146.
             
          
           
             u
             Quid
             hac
             Iobi
             miseria
             miserius
             ?
             &
             quid
             tamen
             hac
             infoehlicitate
             foeliciꝰ
             ?
             Perdiderat
             omnia
             ,
             quae
             dederat
             Deus
             .
             Sed
             habuerat
             ipsū
             ,
             qui
             dederat
             omnia
             ,
             Deum
             .
             D●ta
             perdiderat
             ,
             non
             datorem
             .
             Omnia
             perdiderat
             ,
             &
             plentis
             erat
             .
             Idem
             in
             Psal.
             66.
             &
             de
             divers
             .
             12.
             
          
           
             x
             Act.
             14.
             17.
             
          
           
             y
             Philip.
             4.
             4.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             &c.
             Basil.
             Caes.
             hom
             .
             4.
             
             Quem
             vide
             ibid.
             &
             homil
             .
             etiam
             5.
             
          
           
             Obiection
             .
          
           
             a
             Esai
             .
             22.
             12.
             
          
           
             b
             Amos
             6.
             6.
             
             
               See
               the
            
             Sparke
             .
          
           
             Answer
             1.
             
          
           
             c
             Matth.
             4.
             17.
             
             Mark.
             1.
             14.
             
          
           
             d
             Matth.
             5.
             12.
             
             Luke
             10.
             20.
             
          
           
             e
             Iam.
             2.
             11.
             
          
           
             f
             1
             Thess.
             5.
             16.
             
          
           
             g
             1
             C●r
             .
             5.
             2.
             
          
           
             h
             Praecepta
             negativa
             ligant
             semper
             &
             ad
             semper
             .
             Affirmativa
             semper
             ,
             sed
             non
             ad
             semper
             .
             Thō
             .
             Aquin.
             sum
             .
             p.
             1●
             .
             2.
             
             ●
             .
             q.
             71.
             a.
             5.
             &
             q.
             88.
             a.
             1.
             &
             q.
             100.
             a.
             10.
             
             &
             Gerson
             .
             reg
             .
             mor.
             
          
           
             i
             Continuum
             vult
             esse
             &
             nō
             interruptum
             gaudium
             nostrum
             .
             Gilbert
             .
             in
             Cant.
             10.
             
          
           
             k
             Nehem.
             8.
             9
             ,
             10.
             
          
           
             l
             2
             Cor.
             2.
             7.
             
          
           
             m
             Quomodo
             Sen●
             ad
             Polyb.
             c.
             26.
             
             Non
             licet
             tibi
             flere
             ,
             ut
             multos
             flentes
             audire
             possis
             .
             Vt
             periclitantium
             lachrymae
             possint
             ,
             tibi
             tuae
             assiccandae
             sunt
             .
          
           
             Answer
             2.
             
          
           
             n
             Psal.
             2.
             11.
             
             Sic
             Matth.
             28.
             8.
             
          
           
             *
             Habemus
             luctum
             gaudio
             mixtū
             .
             Petr.
             Martyr
             .
             in
             2
             Sam.
             24.
             
          
           
             o
             2
             Cor.
             6.
             10.
             
          
           
             p
             Philip.
             4.
             4.
             
          
           
             q
             1
             Iohn
             4.
             18.
             
          
           
             r
             Hosh.
             3.
             5.
             
             Timor
             ne
             pecces
             .
             Aliud
             est
             enim
             timere
             quia
             peccaveris
             ;
             aliud
             timere
             ne
             pecces
             .
             Philip.
             in
             Iob.
             
          
           
             s
             1
             Iohn
             4.
             19.
             
          
           
             t
             Genes
             .
             39.
             9.
             
             Psal
             97.
             10.
             
             Prov
             8.
             13.
             
             Absit
             enim
             ut
             timore
             p●reat
             amor
             ,
             si
             castus
             est
             timor
             .
             Aug.
             in
             Psal.
             118.
             
             Nemo
             melius
             diligit
             ,
             quàm
             qui
             maximè
             veretur
             offendere
             .
             Salvian
             .
             ep
             .
             4.
             
          
           
             u
             Cessat
             horror
             ,
             crescit
             dolor
             .
          
           
             x
             1
             Sam.
             24.
             7
             ,
             11.
             
             &
             26.
             9.
             
          
           
             y
             Adrastus
             Midae
             filius
             ,
             Gordrj
             nepos
             .
             Herodot
             .
             in
             C●o.
             Is
             ●iquidem
             Aty●
             Cr●●si
             filium
             errore
             pari
             interfecit
             ,
             quo
             Gualterus
             Tirrell
             Guliel●●on
             Rufum
             Anglorum
             Regem
             inter
             venandum
             interemit
             .
             Henr.
             Hunting
             .
             rer
             .
             Angl.
             l.
             7.
             
             &
             Rog.
             Hoveden
             annal
             .
             part
             .
             1.
             
          
           
             z
             Compare
             Psal.
             32.
             1
             ,
             5.
             with
             Psal.
             51.
             1
             ,
             2
             ,
             17.
             
             Possumus
             simul
             &
             dolere
             in
             nobis
             ,
             &
             gaudere
             in
             Domino
             .
             Petr.
             Martyr
             .
             in
             2
             Sam.
             24.
             
          
           
             a
             Vers.
             8
             ,
             10.
             ●sai
             .
             27.
             1
             ,
             3.
             
             &
             49.
             15.
             1
             
             Cor.
             10.
             13.
             
          
           
             b
             Psal.
             102.
             13
             ,
             19
             ,
             20.
             
             &
             119.
             49
             ,
             50
             ,
             52
             ,
             81.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Nubecula
             est
             ,
             illico
             pertransibit
             .
             Athanasius
             apud
             Socratem
             hist.
             Eccles.
             l.
             3.
             c.
             14.
             
          
           
             d
             Psal.
             125.
             3.
             
          
           
             e
             Psal.
             94.
             14.
             
          
           
             f
             Lament
             .
             3.
             31.
             
          
           
             g
             Lam.
             3.
             32.
             
          
           
             h
             Dan.
             11.
             35.
             
          
           
             i
             Mica
             7.
             19.
             
          
           
             k
             Psal.
             106.
             45.
             
          
           
             l
             Psal.
             126.
             4.
             
          
           
             m
             Esai
             .
             10.
             5
             ,
             12
             ,
             16
             ,
             17
             ,
             18.
             
          
           
             n
             Ejus
             consilijs
             militant
             ,
             etiam
             qui
             ejus
             consilijs
             repugnant
             .
             Greg.
             Agunt
             quod
             vult
             Deus
             ,
             sed
             nō
             volunt
             quod
             vult
             Deus
             .
             Bern.
             de
             grat
             .
             &
             lib.
             arb
             .
          
           
             o
             Psal.
             81.
             14.
             
          
           
             p
             Psal.
             78.
             66.
             
             &
             9.
             5.
             
          
           
             r
             Vtitur
             Deus
             creatura
             rationali
             sed
             malevola
             ,
             ut
             virga
             ,
             quam
             correcto
             silio
             pater
             in
             ignem
             tanquam
             sarmentum
             inutile
             abjicit
             .
             Bern.
             de
             grat
             .
             &
             lib.
             arb
             .
          
           
             s
             Puer
             ergo
             es
             ,
             qui
             nisi
             virgam
             qua
             verberatus
             es
             ,
             verberari
             aut
             cremari
             videris
             ,
             plorare
             non
             desistis
             .
             Idem
             inecstas
             .
          
           
             t
             Psalm
             .
             119.
             158
             ,
             139.
             
          
           
             u
             Psal.
             119.
             136.
             
             Ierem.
             9.
             1.
             
          
           
             x
             Psalm
             .
             119.
             162
             ,
             163
             ,
             166.
             
             Ier.
             16.
             19.
             
          
           
             y
             Suave
             ,
             mari
             magno
             turbantibus
             aequora
             ventis
             ,
             E
             terra
             magnum
             alterius
             spectare
             laborem
             ;
             Nō
             quia
             vexari
             quenquā
             est
             jucunda
             voluptae
             ,
             Sed
             quibus
             ipse
             malis
             careas
             ,
             quia
             cernere
             suave
             est
             .
             Lucret.
             l.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             Caes.
             hom
             .
             4.
             
          
           
             z
             Lex
             legi
             non
             miscetur
             ;
             (
             sed
             nec
             adversatur
             :
             )
             utraque
             sua
             it
             vta
             .
             Sen.
             de
             benef
             .
             l.
             6.
             c.
             6.
             
          
           
             Answer
             3.
             
          
           
             *
             Psal.
             112.
             4.
             
             Lux
             oritur
             justo
             ,
             quae
             non
             oritur
             injusto
             .
             Aug.
             in
             Psal.
             96.
             
          
           
             “
             Esai
             .
             59.
             10.
             
          
           
             †
             Amos.
             8.
             9.
             
          
           
             a
             1
             Pet.
             1.
             8.
             
          
           
             b
             Iam.
             1.
             2.
             
          
           
             *
             ●
             Cor.
             7.
             4.
             
          
           
             c
             Sapienti
             contexitur
             gaudium
             :
             nulla
             rumpitur
             causa
             ,
             nulla
             fortuna
             .
             Sen.
             ep
             .
             72.
             
          
           
             d
             Nunquam
             credideris
             foelicē
             quenquam
             ex
             foelicitate
             suspensum
             :
             fragilibus
             innititur
             ,
             qui
             adventitio
             laetus
             est
             .
             Ibid.
             98.
             
          
           
             e
             Rom.
             5.
             1
             ,
             2
             ,
             3.
             
          
           
             f
             Philip.
             1.
             19.
             
          
           
             g
             Rom.
             8.
             28.
             
          
           
             *
             In
             ipsa
             tribulatione
             spes
             gloriae
             est
             :
             imò
             &
             ipsa
             in
             tribulatione
             gloria
             cōtinetur
             :
             sicut
             spes
             fructus
             in
             semine
             ,
             sic
             &
             ipse
             fructus
             in
             semine
             est
             .
             Bern.
             in
             Psal.
             90.
             ser.
             17.
             
          
           
             h
             Hebr.
             12.
             6
             ,
             10.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot.
             ethic
             .
             l.
             2.
             c.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             rbel
             .
             l.
             1.
             c.
             14.
             
          
           
             i
             Hebr.
             12.
             11.
             
          
           
             k
             Philip.
             1.
             19.
             
          
           
             l
             2
             Thess.
             1.
             5.
             
          
           
             m
             2
             Thess.
             1.
             7.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             2
             Tim.
             2.
             11
             ,
             12.
             
          
           
             o
             2
             Cor.
             4.
             17.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             r
             Genes
             .
             1.
             3.
             2
             
             Cor.
             4.
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             hexā
             .
             serm
             .
             2.
             
          
           
             s
             A
             Sermon
             on
             the
             Psalme
             
               Qui
               habitat
            
             ,
             or
             Psalme
             91.
             translated
             out
             of
             high
             Dutch
             into
             English
             ,
             and
             printed
             at
             London
             by
             
               Leonard
               Askell
            
             .
          
           
             t
             -
             luccque
             pulja
             Telluris
             toti
             tenebra●
             induxerat
             orbi
             Vmbra
             .
             Ovid.
             metam
             .
             l.
             13.
             -
             ruit
             Oceano
             nox
             ,
             Involvens
             umbra
             magna
             terramque
             polumque
             .
             Virg.
             Aen.
             l.
             2.
             
          
           
             u
             Iam
             color
             unus
             inest
             rebus
             ,
             tenebrisque
             teguntur
             Omnia
             .
             Ovid.
             fast
             .
             l.
             4.
             
             Nocte
             latent
             mendae
             ;
             -
             Horaque
             formosam
             (
             deformem
             potiùs
             )
             quemlibet
             illa
             facit
             .
             Idem
             art
             .
             -
             1.
             &
             rebus
             nox
             abstulit
             atra
             colorē
             .
             Virg.
             de
             quo
             Iul.
             Scal.
             ad
             Cardan
             .
             exerc
             .
             75.
             
             §.
             7.
             
          
           
             x
             Iohn
             9.
             4.
             
             Tempus
             erat
             ,
             quo
             cuncta
             silent
             .
             Ovid.
             met
             .
             l.
             10.
             
             Vrbe
             silent
             tota
             .
             Idem
             amor
             .
             1.
             6.
             
             -
             positoque
             labore
             dierum
             Patem
             nocte
             datam
             mortalibus
             orbis
             agebat
             .
             Silius
             Punic
             .
             l.
             7.
             
             Hinc
             ,
             Furiosa
             res
             est
             in
             tenebris
             impetus
             .
             Sen.
             ep
             .
             110.
             
          
           
             y
             Exod.
             10.
             22
             ,
             23.
             
             Omnia
             noctis
             erant
             .
             -Varre
             Argonaut
             .
             Quod
             laudat
             Ovidius
             apud
             Sen.
             controv
             .
             16.
             
          
           
             z
             Esai
             .
             59.
             10.
             
             Gen.
             15.
             12
             .
             -pueri
             trepidant
             atque
             omnia
             caecis
             In
             tenebris
             pavitant
             finguntque
             .
             Lucret.
             l.
             2.
             
             Idem
             omnibus
             ferè
             accidit
             ,
             videndi
             sensu
             sensuum
             praestantissimo
             ,
             oculique
             qui
             corporis
             dux
             est
             ,
             praesidio
             per
             tenebras
             destituti
             .
             Lambin
             .
          
           
             a
             Lux
             in
             tenebris
             lucet
             .
             Iohn
             1.
             5.
             
          
           
             b
             Sidera
             nocte
             unicant
             .
             Ovid.
             met
             .
             l.
             7.
             
             Stellas
             coeli
             non
             extinguit
             nox
             .
             Ex
             Aug.
             Prosper
             ▪
             sent
             .
             120.
             
          
           
             c
             2
             Pet.
             1.
             19.
             
          
           
             d
             Felium
             in
             tenebris
             fulgent
             radiantque
             oculi
             :
             quin
             &
             multorum
             piscium
             refulgent
             aridi
             ;
             sicut
             robusti
             caudices
             vetustate
             putres
             .
             Plin.
             hist.
             nat
             .
             lib.
             11.
             cap.
             37.
             
             Sic
             &
             Conchae
             quaedam
             in
             tenebris
             remoto
             lumine
             fulgent
             .
             Ibid.
             l.
             9.
             c.
             61.
             
             &
             Lucernae
             piscis
             lingua
             ignea
             per
             os
             exerta
             tranquillis
             noctibus
             relucet
             .
             Ibid.
             l.
             9.
             c.
             26.
             
          
           
             e
             Esai
             .
             45.
             7.
             
          
           
             f
             Lucerna
             Dei
             in
             spiritu
             hominis
             .
             Prov.
             20.
             27.
             2
             
             Cor.
             4.
             6.
             
          
           
             g
             Iohn
             1.
             8
             ,
             9.
             
             Lumen
             illuminans
             &
             non
             illuminatum
             .
             1
             Iohn
             1.
             5.
             
          
           
             h
             Psal.
             74.
             16.
             
          
           
             i
             Psal.
             36.
             9.
             
          
           
             k
             Ephes.
             3.
             17.
             
          
           
             l
             Psalm
             .
             18.
             28.
             
             &
             112.
             4.
             
             Non
             potest
             defraudar●
             laetitia
             ,
             cui
             Christus
             est
             gaudium
             .
             Aeterna
             enim
             exultatio
             est
             ejus
             ,
             qui
             bono
             laetatur
             aetern●
             .
             Aug.
             apud
             Prosper
             .
             sent
             .
             90.
             
          
           
             m
             2
             Cor.
             1.
             3
             ,
             4.
             
             Nō
             unius
             ,
             sed
             totius
             consolationis
             ,
             nec
             in
             hac
             ,
             nec
             in
             illa
             ,
             sed
             in
             omni
             tribulatione
             .
             Bern.
             de
             temp
             .
             22.
             
          
           
             n
             2
             Cor.
             1.
             5.
             
          
           
             *
             Act.
             16.
             25.
             
          
           
             o
             
               Reade
               the
               storie
               of
            
             Iames
             Bainham
             ,
             
               and
               of
            
             Rob.
             Glouer
             ,
             
               &
               of
            
             Thomas
             Hauks
             ,
             and
             Rose
             Allen
             ;
             
               as
               also
               of
            
             Iohn
             Denley
             ,
             Iohn
             Lomas
             ,
             Iohn
             Denny
             ,
             and
             Thomas
             Spicer
             
               with
               their
               consorts
               ,
               that
               sung
               in
               the
               fire
               :
               in
            
             Foxes
             Acts
             and
             Monum
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Iul.
             exact
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             ep
             .
             57.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             in
             Iul.
             Imp.
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             de
             Cypr.
             Crucem
             multi
             abominantur
             ,
             crucem
             videntes
             ,
             sed
             non
             videntes
             unctionem
             .
             Crux
             enim
             inuncta
             est
             ,
             &
             per
             gratiam
             spiritus
             adj●evantis
             infirmitatem
             nostram
             ,
             non
             levis
             tantum
             sed
             suavis
             fit
             ,
             &
             non
             modò
             non
             molesta
             ,
             sed
             etiam
             desider
             abilis
             &
             omnino
             delectabilis
             .
             Bern.
             de
             temp
             .
             70.
             
             &
             109.
             
             &
             111.
             
          
           
             p
             Horretis
             omnes
             hascecarnificum
             manus
             ?
             Num
             mitiores
             sunt
             m●nus
             medentium
             ,
             Laniena
             quando
             savit
             Hippocratica
             ?
             Vivum
             secatur
             vulnus
             ,
             &
             recena
             〈◊〉
             Scalpella
             tinguit
             ,
             dum
             putredo
             abraditur
             .
             Putate
             ferrum
             triste
             chirurgas
             meis
             Inferre
             costis
             ,
             quod
             secat
             salubriter
             .
             Non
             est
             amarum
             quo
             reformatur
             salus
             .
             Videntur
             isti
             carpere
             artus
             tabidos
             :
             Sed
             d●ni
             medelam
             rebus
             〈◊〉
             vividis
             Prudem
             .
             Stephan
             .
             14.
             
          
           
             q
             Timebit
             forsan
             caro
             gladium
             gravē
             ,
             &
             crucem
             excelsam
             ,
             &
             rabiem
             bestiarum
             ,
             &
             summā
             ignium
             p●●am
             ,
             &
             omne
             carnificis
             ingenium
             .
             Sed
             spiritus
             contra
             ponat
             sibi
             &
             carni
             ,
             acerba
             licet
             ista
             ,
             à
             multis
             tamen
             aquo
             animo
             excepta
             ,
             imò
             &
             ultro
             appetita
             ,
             famae
             &
             gloriae
             causa
             ,
             nec
             à
             viris
             tantum
             ,
             sed
             etiā
             à
             foeminis
             .
             Lucretia
             stlupri
             vim
             passa
             cultrum
             sibi
             adegit
             ,
             ut
             gloriam
             castitatisuae
             pareret
             .
             Mutius
             manum
             suam
             dextram
             in
             ara
             cremavit
             ,
             ut
             hoc
             factum
             ejus
             fama
             haberet
             .
             Minus
             fecerunt
             Philosophi
             ;
             Heraclitus
             ,
             qui
             se
             bubulo
             stercore
             oblitum
             exussit
             ;
             Empedocles
             ,
             qui
             in
             ignes
             Aetnei
             montis
             desiluit
             ;
             Peregrinus
             qui
             non
             olim
             se
             rogo
             immisit
             :
             cùm
             foeminae
             quoque
             mortem
             contempscrint
             ,
             Dido
             ,
             &
             Asdrubalis
             uxor
             quae
             cum
             filijs
             in
             incendium
             pairiae
             devolavit
             .
             Regulus
             ne
             unus
             pro
             multis
             hostibus
             viveret
             ,
             arcae
             inclusus
             ,
             quot
             clavos
             ,
             tot
             cruces
             pertulit
             .
             Anaxarchus
             cùm
             in
             exitium
             ,
             plisane
             pilo
             contunderetur
             ,
             Tunde
             ,
             tunde
             ,
             aiebat
             ,
             Anaxarchi
             follem
             :
             Anaxarchum
             enim
             non
             tundis
             .
             Zeno
             Eleates
             consultus
             à
             Dionysio
             ,
             quidnam
             Philosophia
             praestaret
             ,
             quum
             respondisset
             ,
             Contemptum
             mortis
             ;
             impassibilis
             Tyranni
             flagellis
             obiectus
             sententiam
             suam
             ad
             mortem
             usque
             signabat
             .
             Tertull.
             ad
             Martyr
             .
             &
             in
             apolog
             .
          
           
             r
             Eadem
             omnia
             saevitiae
             &
             cruciatus
             certamma
             ,
             jam
             apud
             homines
             affectatio
             quoque
             &
             morbus
             quidam
             animi
             conculcavit
             .
             Qu●t
             otiosos
             affectatio
             armorum
             ad
             gladium
             locat
             ?
             Certè
             ad
             feras
             ipsas
             affectatione
             descendunt
             ;
             &
             de
             morsibus
             ,
             &
             de
             cicatricibꝰ
             formosiores
             sibi
             videntur
             lam
             &
             ad
             ignes
             quidam
             se
             autoraverunt
             ,
             ut
             certum
             spatium
             in
             tunica
             ardente
             conficerent
             :
             alij
             inter
             venatorum
             taureas
             scapulis
             patientissimis
             inambulaverunt
             .
             Bestias
             foemina
             libens
             appetiit
             ,
             &
             utique
             horridiores
             aspides
             serpentes
             .
             Tertull.
             ad
             Martyr
             .
             Inventus
             est
             qui
             flammis
             imponeret
             manum
             ;
             cujus
             risum
             non
             interrumperet
             tortor
             .
             Sen.
             ep
             .
             76.
             
          
           
             s
             The
             Stoicks
             of
             whom
             
               Act.
               17.
               18.
            
             
          
           
             t
             The
             Epicureans
             ,
             of
             whom
             there
             also
             .
          
           
             u
             Vir
             fortis
             &
             justus
             cùm
             mortis
             su●
             pretia
             ante
             se
             posuit
             ,
             in
             summa
             voluptate
             est
             ,
             &
             periculo
             suo
             fruitur
             .
             Sen.
             ep
             .
             76.
             
             Ignis
             si
             singulis
             membris
             admoveatur
             ,
             &
             paulatim
             vivum
             corpus
             circumeat
             ,
             licet
             ipsum
             corpus
             bona
             conscientia
             plenum
             stillet
             ,
             placebit
             illi
             ignis
             ,
             per
             quem
             fides
             collucebit
             .
             Idem
             de
             benef
             .
             l.
             4.
             c.
             22.
             
          
           
             x
             Si
             uratur
             sapiens
             ,
             sicrucietur
             ,
             in
             Phalaridis
             tauro
             si
             erit
             ,
             dicet
             ,
             Quam
             suave
             est
             hoc
             ?
             Quam
             hoc
             non
             curo
             !
             Epicurus
             apud
             Cic.
             Tuscul.
             l.
             2.
             
             &
             Sen.
             epist.
             66.
             
             Ex
             praeteritarum
             scil
             .
             voluptatum
             recordatione
             .
             Cic.
             de
             fin
             .
             l.
             2.
             
             Quod
             incredibile
             est
             ,
             dicit
             Epicurus
             ,
             dulce
             esse
             torqueri
             .
             Sen.
             epist.
             ead
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Epicurus
             apud
             Laert.
             Cùm
             ●llum
             hinc
             urine
             difficultas
             torqueret
             ,
             hinc
             insanabilis
             exulcerati
             dolor
             ventris
             ,
             Beatissimum
             ,
             inquit
             ,
             hunc
             ,
             &
             ultimum
             diem
             ago
             .
             Sen.
             ep
             .
             92.
             
          
           
             b
             Quare
             haec
             incredibilia
             sunt
             apud
             cos
             qui
             virtutem
             colunt
             ,
             cùm
             apud
             eos
             quoque
             reperiantur
             ,
             apud
             quos
             voluptas
             imperat
             ?
             Sen.
             epist.
             92.
             
          
           
             c
             Quod
             si
             hoc
             potest
             brevis
             obstimatio
             animi
             aliquo
             stimulo
             excitata
             ;
             quanto
             magis
             Virtus
             ,
             quae
             non
             ex
             impetu
             ,
             nec
             subito
             ,
             sed
             aequaliter
             valet
             ,
             cui
             perpetuū
             robur
             est
             ?
             I
             de
             ep
             .
             76.
             
          
           
             d
             Tanti
             vitreum
             ,
             quanti
             verū
             margaritū
             ?
             quis
             non
             libentissime
             tantum
             provero
             habeat
             erogare
             ,
             quantū
             alij
             profalso
             ?
             Tert.
             ad
             Martyr
             .
          
           
             e
             Si
             tantum
             terrenae
             gloriae
             licet
             de
             corporis
             &
             animi
             vigore
             ,
             ut
             gladium
             ,
             igne
             ,
             crucem
             ,
             bestias
             ,
             tormenta
             contemnant
             sub
             praemio
             laudis
             humane
             ;
             poffum
             dicere
             ,
             modicae
             sunt
             islae
             passiones
             ad
             consecutionem
             gloriae
             ●lestis
             &
             divinae
             mercedis
             .
             Tertull.
             ad
             Martyr
             .
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             homil
             .
             4.
             
          
           
             g
             Mors
             enim
             differri
             potest
             ,
             auferri
             non
             potest
             .
             Aug.
             de
             temp
             .
          
           
             h
             Vera
             sanitas
             ipsa
             est
             immortalitas
             .
             Idem
             ibid.
             74.
             
          
           
             i
             Servus
             barbarus
             Asdrubalem
             quod
             Dominum
             suum
             occidisset
             ,
             interemit
             .
             Cùmque
             comprehensus
             omni
             modo
             cruciaretur
             ,
             laetitiam
             tamen
             quam
             ex
             vindicta
             ceperat
             in
             ore
             constantissimè
             retinuit
             .
             Val.
             Max.
             memor
             .
             l.
             3.
             c.
             3.
             
             Vltus
             enim
             Dominum
             ,
             inter
             torm
             .
             nta
             exultavit
             ,
             serenaque
             lae●tia
             crudelitatem
             torquentium
             vicit
             .
             Iustin.
             hist.
             l.
             44.
             
             Atque
             hic
             est
             de
             quo
             Sen.
             sup
             .
             epist.
             76.
             
             Sed
             &
             Liv.
             de
             eode
             hist.
             l.
             21.
             
             Comprehensus
             haud
             alio
             ,
             quam
             si
             evasisset
             vuttu
             ,
             tormentis
             quoque
             cùm
             lateraretur
             ,
             eo
             fuit
             habitu
             oris
             ,
             ut
             superante
             laetitia
             dolores
             ,
             ridentis
             etiam
             speciem
             praebueri●
             .
          
           
             k
             Rom.
             8.
             9
             ,
             10
             ,
             11.
             
          
           
             l
             Rom.
             5.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             m
             Rom.
             5.
             5.
             
          
           
             n
             ●hilip
             .
             4.
             13.
             
          
           
             o
             Colos.
             1.
             11.
             
          
           
             Answer
             4.
             
          
           
             p
             1
             Thess.
             5.
             16.
             
          
           
             q
             1
             Thess.
             5.
             18.
             
          
           
             r
             Ephes.
             5.
             20.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Greg.
             Naz.
             ep
             .
             62.
             
          
           
             t
             Hut
             illud
             Sen.
             ep
             .
             59.
             
             Doc●bo
             quomodo
             intelligas
             te
             non
             esse
             sapientem
             .
             Sapiens
             ille
             est
             ,
             qui
             plenus
             gaudio
             ,
             qui
             incōcussus
             ,
             qui
             nunquam
             moestus
             est
             :
             ad
             omnem
             incursum
             munitus
             &
             interritus
             :
             non
             si
             paupertas
             ,
             non
             si
             luctus
             ,
             non
             si
             ignominia
             ,
             n●●
             si
             dolor
             impetum
             faciat
             ,
             pedem
             referet
             :
             interritus
             &
             contra
             illa
             ibit
             &
             inter
             illa
             .
          
           
             Obiection
             .
          
           
             u
             Prov.
             20.
             9.
             
          
           
             x
             Eccles.
             7.
             20.
             
          
           
             y
             1
             King.
             8.
             46.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Greg.
             Naz.
             de
             pace
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             I
             de
             de
             plag
             .
             grand
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Idē
             in
             Basil.
             
          
           
             Answer
             .
             Considerat
             .
             3.
             
             Illustration
             .
          
           
             Vses
             2.
             
          
           
             Vse
             1.
             
             Restraint
             .
          
           
             a
             Math.
             6.
             16.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Esai
             .
             58.
             3
             ,
             5.
             
          
           
             b
             Luk.
             16.
             15.
             
          
           
             Extent
             .
          
           
             Sorts
             6.
             
          
           
             Sort
             1.
             
          
           
             Ficta
             ,
             non
             recta
             .
          
           
             Vse
             2.
             
          
           
             c
             Matth.
             23.
             27
             ,
             28.
             
             Ficta
             ,
             fucata
             ,
             non
             vera
             ,
             sincera
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             2
             Tim.
             3.
             5.
             
          
           
             d
             Multi
             hominibus
             justi
             videntur
             ,
             pauci
             Deo.
             Aliter
             enim
             hominibus
             ,
             &
             aliter
             Deo.
             Hominibus
             secundum
             externam
             speciem
             &
             faciem
             :
             Deo
             sec.
             internam
             veritatem
             &
             virtutem
             .
             Ambr.
             in
             Luc.
             1.
             6.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Nihil
             enim
             simulatum
             &
             fictum
             verae
             virtutis
             esse
             certum
             est
             .
             Ambr.
             offic
             .
             l.
             2.
             c.
             22.
             
          
           
             Sort
             2
             
          
           
             Recta
             ,
             non
             pura
             .
             Vera
             &
             recta
             ;
             sed
             non
             pura
             ,
             nec
             perfecta
             .
          
           
             f
             Rom.
             7.
             17.
             
          
           
             g
             Rom.
             6.
             14.
             
             Psal.
             119.
             133.
             
             Manet
             peccatū
             dejectū
             quidē
             ,
             sed
             non
             ejectum
             ;
             evulsum
             ,
             nō
             expu●sum
             tamen
             .
             Rern
             .
             in
             Ps.
             90.
             10.
             
          
           
             h
             Nostra
             ,
             si
             qua
             est
             ,
             humilis
             justitia
             recta
             forsitan
             ,
             sed
             non
             pura
             :
             quomodo
             .
             n.
             pura
             ,
             ubi
             non
             potest
             deesse
             culpa
             ?
             Idem
             de
             temp
             .
             104.
             
          
           
             Sort
             3.
             
          
           
             i
             Nam
             primi
             hominis
             in
             initio
             non
             mod●
             recta
             ,
             sed
             etiam
             pura
             fuit
             ,
             quamdiu
             ei
             datum
             est
             nec
             sentire
             peccatum
             .
             Bern.
             ibid.
             nedum
             inservire
             ,
             aut
             consentire
             pecca●o
             .
          
           
             k
             Genes
             .
             1.
             27.
             
             Ephes.
             4.
             24.
             
          
           
             Pura
             ,
             non
             firma
             .
          
           
             l
             Sed
             quia
             firma
             non
             fuit
             ,
             &
             puritatem
             facilè
             perdian
             ,
             nec
             rectitud●ē
             retinuit
             .
             ibid.
             
          
           
             m
             Eccles.
             7.
             29.
             
          
           
             Sort
             4.
             
          
           
             Firma
             ,
             sed
             finita
             .
          
           
             n
             Mat.
             25
             ▪
             31.
             1
             
             Tim.
             5.
             21.
             
             Apud
             Angelos
             recta
             ,
             pura
             ,
             &
             firma
             ,
             sublimis
             ,
             sed
             divina
             tamen
             inferior
             .
             A
             Deo
             collata
             ,
             nō
             ipsis
             innata
             .
             Iusti
             ex
             eo
             ,
             nō
             corā
             eo
             ;
             munere
             ejus
             ,
             nō
             in
             cōparatione
             ejus
             .
             ●ernab
             .
          
           
             o
             Heb.
             12.
             23.
             
             Iusti
             perfecti
             .
          
           
             p
             Luk.
             20.
             36.
             
             Angelis
             pares
             .
          
           
             Sort
             5.
             
          
           
             q
             Dei
             solius
             .
             Ipse
             sibi
             justitia
             est
             ,
             c●jus
             voluntas
             nō
             tā
             aequa
             ,
             quāipsa
             aequit
             as
             ;
             &
             〈…〉
             quāpsa
             substantia
             .
             Bern
             ,
             ib.
             
          
           
             Infinita
             .
          
           
             r
             1
             Sam.
             2.
             2.
             
             Matth.
             19.
             17.
             
          
           
             Sort
             6.
             
          
           
             Firma
             ,
             nō
             perfecta
             .
          
           
             *
             Philip.
             3.
             12.
             
             Cùm
             haec
             omnia
             desiderio
             affectus
             impleverit
             ,
             non
             ex
             omni
             parte
             perfectus
             ,
             sed
             perficiendus
             .
             Prosper
             .
             de
             vit
             .
             contempl
             .
             lib.
             1.
             cap.
             8.
             
          
           
             s
             1
             Pet.
             1.
             5.
             
             Firmior
             est
             fides
             quam
             reponit
             po●itentia
             .
             Lactant.
             institut
             .
             l.
             5.
             c.
             13.
             
          
           
             t
             Pr●v
             .
             4.
             18.
             
          
           
             u
             Tanquam
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ubi
             plus
             luminis
             quàm
             tenebrarum
             ,
             sed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ubi
             pl
             '
             tenebrarū
             quàm
             luminis
             :
             uti
             distingu●●t
             gra●●●atici
             ad
             Homerum
             .
             Eu●●th
             Odyss
             .
             〈◊〉
             .
          
           
             Point
             3.
             
          
           
             Branches
             2.
             
          
           
             Branch
             1.
             
          
           
             Righteous
             .
          
           
             Rancks
             2.
             
          
           
             Diuision
             1.
             
          
           
             Rancke
             1.
             
          
           
             Rancke
             2.
             
          
           
             a
             1
             Tim.
             5.
             21.
             
          
           
             *
             Luk.
             15.
             7.
             
          
           
             b
             Luk.
             15.
             31.
             
          
           
             c
             Luk.
             15.
             29.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             apolog
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idē
             de
             plag
             .
             grand
             .
             &
             in
             Iul.
             2.
             
             Pri●●
             virtus
             peccata
             non
             perpetrare
             sed
             vitare
             ;
             secunda
             perpetrata
             corrigere
             .
             Greg.
             mor.
             l.
             6.
             c.
             17.
             
          
           
             e
             Ephes.
             1.
             19
             ,
             20.
             
             &
             2.
             1
             ,
             5
             ,
             6.
             
          
           
             “
             Quem
             poenitet
             peccasse
             ,
             penè
             est
             innocens
             .
             Sen.
             Agam.
             2.
             2.
             
             Imò
             plus
             est
             propemodum
             à
             vitijs
             se
             rev●cassè
             ,
             quèm
             vitia
             ipsa
             ●●●rivisse
             .
             Ambr.
             in
             Psal.
             118.
             ser.
             22.
             
          
           
             g
             Iusti
             habitu
             perfecto
             .
          
           
             h
             1
             Pet.
             3.
             11.
             
             Act.
             3.
             14.
             1
             
             Iohn
             3.
             5.
             
          
           
             i
             Hebr.
             12.
             23.
             
          
           
             Diuision
             2.
             
          
           
             Rancke
             1.
             
          
           
             k
             Iusti
             desider●o
             ,
             studio
             ,
             co●titu
             .
          
           
             Rancke
             2.
             
          
           
             l
             Iob
             1.
             1.
             
          
           
             m
             Iob
             9.
             3.
             
          
           
             n
             Luk.
             1.
             6.
             
          
           
             o
             Luk.
             1.
             20.
             
             Vide
             Aug.
             ad
             2.
             
             Epist.
             Pelag
             .
             l.
             4.
             c.
             7.
             
          
           
             p
             2
             Chron.
             30.
             18
             ,
             19.
             
          
           
             q
             Nehem.
             1.
             11.
             
          
           
             r
             1
             Chron
             28.
             7.
             
          
           
             s
             Psal.
             119.
             6.
             
          
           
             t
             Psal.
             22.
             23.
             
          
           
             u
             Psal.
             103.
             17
             ,
             18.
             
          
           
             x
             Prov.
             21.
             21.
             
          
           
             y
             Rom.
             2.
             8.
             
          
           
             a
             Psal.
             64.
             10.
             
          
           
             b
             Psal.
             112.
             4.
             
          
           
             c
             Psal.
             32.
             2.
             
          
           
             d
             Psal.
             32.
             11.
             
          
           
             Reason
             4.
             
          
           
             *
             Luk.
             15.
             7.
             
          
           
             Reason
             1.
             
          
           
             e
             Melius
             est
             pallens
             aurū
             quàm
             fulgens
             aurichalcum
             .
             Bern.
             in
             Cant.
             61.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             apolog
             .
          
           
             f
             De
             No●
             Basil.
             Sel.
             homil
             .
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Valentinus
             apud
             Iren.
             l.
             1.
             c.
             33.
             
          
           
             “
             Nec
             vin●m
             rejicimus
             ,
             etsi
             foecem
             habeat
             ;
             nec
             aurum
             qua●vis
             lutosum
             existat
             .
             Spin.
             de
             justit
             .
             Christ.
             
          
           
             g
             Simulacra
             virtutis
             .
             Cic.
             de
             offic
             .
             l.
             1.
             
             Vmbra
             est
             &
             imago
             justitiae
             quod
             illi
             justitiam
             putaverunt
             .
             Ex
             Cic.
             ipso
             Lactant.
             institut
             .
             l
             6.
             c.
             6.
             
          
           
             h
             Esai
             .
             1.
             25.
             
             &
             4.
             4.
             
             &
             57.
             18.
             
             Ierem.
             9.
             7.
             
          
           
             i
             Ephes.
             5.
             26
             ,
             27.
             
          
           
             Reason
             2.
             
          
           
             k
             Voluntas
             pro
             facto
             reputatur
             .
             Bern.
             ep
             .
             77.
             &
             de
             pass
             .
             cap.
             32.
             
             Voluntas
             faciendi
             reputatur
             pro
             opere
             facti
             .
             Pelag
             .
             ad
             Demetr
             .
          
           
             l
             Studium
             nocendi
             nocentem
             facit
             .
             Sacrilegi
             dant
             poenas
             ,
             quamvis
             nemo
             ad
             Dcas
             mattus
             porrigat
             .
             Latro
             est
             etiam
             antequam
             manꝰ
             inquinet
             ,
             qui
             ad
             occidendum
             jam
             armatus
             est
             ,
             &
             habet
             spoliandi
             atque
             interficiendi
             volunta●ē
             .
             Exercetur
             &
             aperitur
             opere
             nequitia
             ,
             nō
             incipit
             .
             Sen.
             de
             benef
             .
             l.
             5.
             c.
             14.
             
             Potest
             aliquis
             nocens
             fieri
             quamvis
             non
             nocuerit
             .
             Omnla
             scelera
             etiam
             ante
             effectum
             oper●s
             ,
             quantum
             culpae
             satis
             est
             ,
             perfecta
             sunt
             .
             Idem
             de
             constant
             .
             c.
             7.
             
             Nam
             scelus
             intra
             se
             tacitum
             qui
             cogital
             ullum
             ,
             Facti
             crimen
             habet
             .
             -Iuvenal
             .
             sat
             .
             13.
             
             In
             maleficiis
             cogitata
             etiam
             scelera
             ,
             non
             adbuc
             perfecta
             vindicantur
             ,
             cruenta
             mente
             ,
             pura
             manu
             .
             Apul.
             florid
             .
             4.
             
             Nunquam
             mens
             exitu
             aestimanda
             est
             ,
             satis
             probasse
             animum
             parricidae
             .
             Quintill
             .
             declam
             .
             271.
             
             Actionis
             crimine
             cogi●atio
             condemn●●tur
             à
             Domno
             .
             Pelag.
             ad
             Demetr
             .
          
           
             m
             Matth.
             5.
             28.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Cypr.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Clem.
             constit
             .
             apost
             .
             l.
             1.
             c.
             1.
             
             Decrevisti
             facere
             ,
             jam
             perfecisti
             .
             Aug.
             verb.
             Dom.
             43.
             
             Incesta
             est
             etiam
             sine
             stupro
             ,
             quae
             cupit
             stuprum
             .
             Sen.
             controv
             .
             6.
             8.
             
          
           
             n
             1
             Iohn
             3.
             15.
             
          
           
             o
             Res
             mira
             :
             ille
             vivit
             ,
             tu
             tamen
             homicida
             es
             :
             illa
             casta
             est
             ,
             tu
             tamen
             adulter
             e●
             .
             Aug.
             de
             verb.
             Dom.
             42.
             
             &
             43.
             
             Non
             venenū
             parasti
             ,
             non
             cū
             gladio
             processisti
             ;
             n●●
             ipsum
             scelus
             fecisti
             :
             tantum
             ●disti
             ,
             &
             tu
             prius
             te
             quàm
             illū
             occidisti
             .
             Idem
             de
             temp
             .
             235.
             
             Si
             quis
             cum
             uxore
             ,
             tanquā
             cū
             aliena
             conc●●bat
             ,
             adulter
             erit
             ,
             qua●vis
             illa
             adulteria
             non
             sit
             .
             Aliquis
             mihi
             venenum
             dedit
             :
             sed
             vim
             suam
             remixtum
             〈◊〉
             perdidit
             :
             venenum
             illud
             d●ndo
             scelere
             se
             obligavit
             ,
             etiamsi
             non
             nocuit
             .
             Non
             minus
             latro
             est
             ,
             cui
             telum
             opposita
             veste
             elusum
             est
             .
             Sen.
             de
             constant
             .
             c.
             7.
             
             Illo
             es
             homicida
             ,
             venenum
             quo
             misces
             die
             .
             Frustra
             est
             ergo
             Greg.
             Naz.
             (
             si
             is
             saltem
             est
             )
             qui
             in
             serm
             .
             de
             Bapt.
             iniqu●m
             censet
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Et
             Cato
             Censor
             apud
             Gellium
             l.
             7.
             c.
             3.
             haud
             aequum
             censet
             ,
             p●●nas
             dare
             quenquam
             ●b
             eam
             rem
             ,
             quod
             arguatur
             malè
             fecisse
             voluisse
             .
             Verum
             hic
             leges
             humana●
             cogitat
             ,
             quibus
             Cogitationis
             nemo
             p●●nam
             luit
             .
             De
             poenis
             l.
             18.
             
             Net
             fugitivus
             habe●tur
             servus
             ,
             quifugiendi
             cons●ium
             habeat
             .
             De
             verb.
             sign
             .
             l.
             225.
             
          
           
             †
             Nisi
             forte
             putetur
             in
             malo
             quàm
             in
             bono
             efficacior
             inveniri
             vol●ntas
             apud
             Deum
             ,
             qui
             charitas
             est
             ,
             &
             promptior
             esse
             ad
             ulciscendum
             quam
             ad
             remumerandum
             misericors
             &
             miserator
             Dominus
             .
             Bern.
             epist.
             77.
             
             Vide
             Platonis
             cum
             Dio●ysio
             de
             Aes●hine
             dissertationē
             apud
             Plut.
             de
             adul
             .
          
           
             Reason
             3.
             
          
           
             p
             Matth.
             25.
             15
             ,
             16
             ,
             17.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Greg.
             Naz.
             in
             Caesar.
             
          
           
             r
             Mala.
             1.
             14.
             
          
           
             s
             Mascu●u
             ,
             i.
             masculum
             pinguem
             &
             integrū
             .
             sicut
             ,
             lana
             ,
             pro
             lana
             condida
             .
             Esai
             .
             1.
             18.
             
             D.
             Ca●us
             in
             Mal.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             de
             cutax
             .
             Non
             impotentes
             sed
             nolentes
             condemnabuntur
             .
             Bern.
             de
             pass
             .
             Dom.
             c.
             32.
             
             In
             vitae
             libro
             scribuntur
             omnes
             ,
             qui
             quod
             possunt
             ,
             faciunt
             ,
             etsi
             quod
             debent
             ,
             non
             possunt
             .
             Idē
             de
             Dco
             dilig
             .
             c.
             2.
             
          
           
             u
             Esai
             .
             40.
             15
             ,
             16.
             
          
           
             x
             Levit.
             5.
             6
             ,
             11
             ,
             12.
             
             &
             14.
             10
             ,
             21
             ,
             30
             ,
             31.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Grog
             .
             Naz.
             de
             Eutax
             .
          
           
             y
             Imminis
             arā
             si
             tetigit
             man●s
             ,
             Non
             sumptuosa
             blandior
             hostia
             Mollibit
             adversas
             Penates
             Thure
             pio
             &
             saliente
             mica
             .
             Horat.
             carm
             .
             3.
             22.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             de
             bapt
             .
             &
             apud
             Anton.
             Melissae
             .
             33.
             
          
           
             b
             Levit.
             14.
             22
             ,
             30
             ,
             31
             ,
             32.
             
          
           
             c
             Luk.
             21.
             1
             ,
             2
             ,
             3.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Iul.
             exact
             .
          
           
             e
             2
             Cor.
             9.
             12.
             
          
           
             f
             Quicquid
             vis
             &
             non
             potes
             ,
             factum
             Deus
             reputat
             .
             Aug.
             apud
             Ioan.
             de
             Tambac
             .
             in
             consol
             .
             Theolog
             .
          
           
             Reason
             4.
             
          
           
             g
             Si
             propriè
             appellantur
             ●a
             quae
             dicim●●
             merita
             nostra
             ,
             sunt
             spei
             quaedam
             seminaria
             ,
             charitatis
             incentive
             ,
             occult●
             praedestinationis
             indicia
             ,
             futurae
             glorificationis
             praesagia
             .
             Bern.
             de
             grat
             .
             &
             lib.
             arb
             .
          
           
             Respect
             1.
             
          
           
             h
             1
             Ioh.
             3.
             1
             ,
             3
             ,
             6.
             
          
           
             i
             Ioh.
             1.
             12
             ,
             13.
             
          
           
             k
             Rō
             .
             8.
             13
             ,
             14
             ,
             16.
             
          
           
             l
             Patriā
             amat
             quisque
             ,
             non
             quia
             magna
             ,
             sed
             quia
             sua
             .
             Se.
             epist.
             66.
             
             Sic
             &
             prolem
             .
          
           
             m
             Ezech.
             16.
             4
             ,
             5
             ,
             6.
             
             Si
             non
             dilexisset
             inimicos
             ,
             m●nquam
             possedisset
             amicos
             :
             sicut
             nec
             qu●s
             diligeret
             ,
             essent
             ,
             si
             non
             dilexisset
             ,
             qui
             nondum
             erant
             .
             Bern.
             in
             Cant.
             20.
             
             Qui
             neminem
             bonū
             invenit
             ,
             neminem
             salvat
             ,
             nisi
             quem
             praevenit
             ,
             Idē
             de
             grat
             .
             &
             lib.
             arb
             .
          
           
             *
             Fructuosior
             est
             adolescentia
             liberorum
             ,
             sed
             infantia
             dulcior
             .
             Sen.
             epist.
             9.
             
          
           
             n
             Quis
             tam
             iniquam
             censuram
             inter
             suos
             agit
             ,
             ut
             filium
             sanum
             quàm
             aegram
             magis
             diligat
             ?
             procerumve
             &
             excelsum
             quàm
             brevem
             &
             modicum
             ?
             Foetus
             suos
             non
             distinguunt
             ferae
             ;
             &
             se
             in
             alimentum
             pariter
             omnium
             sternunt
             :
             aves
             ex
             aequo
             partiuntur
             cibos
             .
             Sen.
             epist.
             66.
             
             Pater
             liberos
             non
             rejicit
             ,
             quod
             aegroti
             ,
             claudi
             ,
             debiles
             ,
             deformes
             sint
             ;
             sed
             chariores
             habet
             &
             mollius
             tractat
             ,
             imperfecti●is
             infirmitatisque
             intuitu
             .
             Spin.
             de
             .
             Iustit
             .
             Christian.
             
          
           
             o
             Quorsum
             haec
             ut
             scias
             virtutem
             omnia
             opera
             sua
             ,
             velut
             foetus
             suos
             ijsdem
             oculis
             intueri
             ,
             aequè
             indulgere
             omnibus
             ;
             &
             quidem
             impensius
             laborantibꝰ
             .
             Quoniam
             quidem
             etiam
             paren●ū
             amor
             magis
             in
             ca
             ,
             quorum
             miseretur
             ,
             inclinat
             .
             Virtꝰ
             quoque
             opera
             sua
             quae
             videt
             affici
             &
             premi
             ,
             nō
             magis
             amat
             ,
             sed
             parentum
             bonorum
             more
             ,
             magis
             amplectitur
             &
             fovet
             .
             Sen.
             ibid.
             inclinat
             animus
             ,
             quo
             sors
             deterior
             trabit
             .
             Sen.
             Theb.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Heron.
             
          
           
             p
             Psal.
             103.
             13.
             
          
           
             q
             Esai
             .
             49.
             15.
             
          
           
             r
             Malac.
             3.
             17.
             
          
           
             s
             Ezek.
             34.
             16.
             
             Esai
             .
             40.
             11.
             
             Non
             agnamve
             sinu
             p●igeat
             ,
             foetumve
             capell●
             Desertum
             oblita
             matre
             referr●
             dom●●
             .
             Tibull
             .
             eleg
             .
             1.
             
          
           
             t
             1
             Cor.
             3.
             1
             ,
             2.
             
          
           
             u
             Psal.
             147.
             11.
             
          
           
             x
             1
             Sam.
             30.
             13.
             
          
           
             y
             Iohn
             8.
             35.
             
          
           
             z
             Peccata
             nobis
             nō
             nocent
             ,
             si
             non
             placent
             .
             Aug.
             de
             temp
             .
             181.
             
             Et
             apud
             Ioan.
             de
             Tambac
             .
             in
             consol
             .
             Theolog.
             
          
           
             Respect
             2.
             
          
           
             a
             Iustitia
             inchoata
             ,
             non
             consummata
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Rom.
             8.
             23.
             
          
           
             c
             1
             Cor.
             6.
             11.
             
             &
             1.
             30.
             
          
           
             d
             Arra
             potiùs
             quàm
             pignus
             ,
             quia
             pignus
             redditur
             ,
             arra
             retinetur
             .
             Hieron
             ,
             in
             Eph.
             1.
             14.
             
             Aug.
             de
             verb.
             Ap.
             13.
             &
             de
             visione
             Dei
             ,
             apud
             Bed●m
             in
             Ephes.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Hebr.
             7.
             22.
             
          
           
             e
             Coloss.
             2.
             14.
             
          
           
             f
             2
             Cor.
             1.
             20.
             
          
           
             g
             2
             Cor.
             1.
             21
             ,
             22.
             
          
           
             h
             Ephes.
             1.
             13
             ,
             14.
             
          
           
             i
             Nam
             ,
             ut
             Iurisconsulti
             ,
             pignus
             donum
             est
             verbo
             vestitum
             .
             Nec
             potest
             esse
             sine
             pacto
             pignus
             .
          
           
             *
             2
             Thess.
             2.
             16.
             
          
           
             k
             Fides
             licet
             exigua
             &
             infirma
             ,
             accipit
             nibilominꝰ
             quae
             largitur
             Deus
             :
             haud
             secus
             ac
             pu●rulus
             parvula
             ,
             velscabiosa
             mendicus
             manu
             ,
             ille
             panem
             ,
             hic
             stipē
             porreclam
             accipit
             ,
             perinde
             ac
             si
             major
             aut
             sanior
             esset
             .
             Spin
             ,
             de
             Ius●itia
             Christ.
             
          
           
             l
             Rom.
             5.
             2.
             
             &
             12
             ,
             12.
             
          
           
             m
             Psal.
             64.
             10.
             
             &
             30.
             11.
             
          
           
             n
             Act.
             8.
             21.
             
          
           
             Branch
             2.
             
          
           
             Obseruat
             .
             5.
             
          
           
             o
             Iob
             20.
             7.
             
          
           
             p
             Matth.
             6.
             16.
             
          
           
             q
             2
             Cor.
             5.
             12.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             Nihil
             fictum
             diuturnum
             ,
             Ambr.
             offic
             .
             l.
             2.
             c.
             22.
             
             Caduca
             sunt
             ,
             quaecunque
             fucata
             sunt
             .
             Cyprian
             .
             ad
             Donat.
             Ficta
             omnia
             celeriter
             tanquam
             flosculi
             decid●nt
             ;
             nec
             simulatum
             potest
             quicquam
             esse
             diuturnū
             .
             Cic.
             offic
             .
             l.
             1.
             
          
           
             s
             Hosh.
             6.
             4.
             
          
           
             Reason
             1.
             
          
           
             t
             Rom.
             3.
             1
             ,
             2.
             
          
           
             u
             Hinc
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             ioy
             of
             Faith.
             Philip.
             1.
             25.
             
          
           
             x
             Hinc
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             ioy
             or
             glorying
             of
             hope
             .
             Heb.
             3.
             6.
             
             Spes
             justorum
             laetisia
             .
             Pro.
             10.
             28.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             1
             Tim.
             1.
             5.
             2
             
             Tim.
             1.
             5.
             
          
           
             z
             Rom.
             5.
             5.
             
          
           
             *
             Hebr.
             11.
             1.
             
          
           
             a
             Iob
             27.
             8.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Antipho
             .
             de
             choreut
             .
          
           
             b
             Prov.
             14.
             32.
             
             Improbi
             dum
             spirant
             sperant
             :
             justus
             ctiā
             cùm
             expirat
             ,
             sperat
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             Sel.
             hom
             .
             4.
             
          
           
             c
             Prov.
             11.
             7.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theocrit
             .
             Batto
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eurip.
             Troad
             .
          
           
             d
             Psal.
             4.
             6
             ,
             7.
             
          
           
             Reason
             2.
             
          
           
             e
             Psal.
             89.
             15
             ,
             16.
             
          
           
             f
             Iob
             27.
             10
             ,
             Est
             &
             talium
             poena
             Deus
             .
             Luxestenim
             .
             Etquid
             talibus
             tā
             invisum
             ?
             ●erm
             .
             de
             consid
             .
             l.
             5.
             
          
           
             g
             Iob
             13.
             15
             ,
             16.
             
          
           
             h
             1
             Sam.
             16.
             7.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             sera
             vindict
             .
          
           
             i
             Sapiens
             num●ularius
             Deus
             est
             :
             num●●um
             fictum
             n●
             recipiet
             .
             Bern.
             de
             grad
             .
             obed
             .
          
           
             k
             Iob
             36.
             13.
             
             Nem●
             enim
             magis
             iram
             meretur
             ,
             quàm
             amicū
             simulans
             inimicus
             .
             Bern.
             de
             convers
             .
             c.
             27.
             
          
           
             l
             Ephes.
             5.
             13.
             
             Iohn
             3.
             19
             ,
             20.
             
          
           
             m
             Iob.
             24.
             16
             ,
             17.
             
          
           
             n
             Matth.
             24.
             51.
             
          
           
             Reason
             3.
             
          
           
             o
             Rom.
             14.
             17.
             
          
           
             p
             Rom.
             10.
             3.
             
             Apoc.
             3.
             17.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             apolog
             .
             Nemo
             est
             illo
             insanabilior
             ,
             qui
             sibi
             saꝰ
             videtur
             .
             Greg.
             in
             Psal.
             poen
             .
             4.
             
             Puto
             multos
             ad
             sapientiam
             pervenire
             potuisse
             ,
             nisi
             se
             put●ssent
             jam
             pervenisse
             .
             Sen.
             de
             tranq
             .
             c.
             1.
             
          
           
             r
             Simulata
             sanctitas
             ,
             duplex
             iniquitas
             ,
             Gregor
             .
             à
             Tambac
             .
             &
             aliis
             citatus
             .
             Simulata
             aequitas
             non
             est
             aequitas
             ,
             sed
             duplex
             iniquitas
             :
             quia
             &
             iniquitas
             est
             ,
             &
             simulatio
             .
             Aug.
             in
             Psal.
             63.
             
          
           
             s
             Matth.
             23.
             14.
             
          
           
             t
             Malus
             ubi
             bonum
             se
             simulat
             ,
             tunc
             est
             pessimus
             .
             P.
             Syr.
             Apertè
             quando
             malus
             est
             ,
             tunc
             est
             optimus
             .
             Nam
             ,
             Bonitatis
             verba
             imnari
             major
             est
             malitia
             .
             Idem
             .
          
           
             Vse
             .
          
           
             Exhortation
             to
             Examinatiō
             .
          
           
             Motiue
             .
          
           
             a
             2
             Cor.
             2.
             11.
             
          
           
             Deceit
             1.
             
          
           
             b
             Ierem.
             17.
             9.
             
          
           
             c
             Iam.
             1.
             26.
             
          
           
             d
             Gal.
             6.
             3.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Act.
             8.
             9.
             
          
           
             f
             Apoc.
             3.
             17.
             
          
           
             Deceit
             2.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysost.
             tom
             .
             6.
             orat
             .
             67.
             
             Initium
             salutis
             notitia
             peccali
             .
             Epicur
             .
             Nam
             qui
             peccare
             se
             nescit
             ,
             corrigi
             non
             vult
             .
             Deprehendas
             te
             oportet
             ,
             aniequā
             emendes
             .
             Sen.
             ep
             .
             28.
             
          
           
             h
             Iam
             ibi
             sunt
             ,
             unde
             non
             est
             retrò
             lapsus
             .
             Sed
             hoc
             illis
             de
             se
             nondum
             liquet
             :
             &
             scire
             se
             nesciunt
             .
             Iam
             contigit
             illis
             bono
             suo
             furi
             ,
             nondum
             confidere
             .
             Sen.
             ep
             .
             75.
             
          
           
             i
             
               Hayward
               ,
               Strong
               Helper
            
             ,
             chap.
             22.
             
             As
             we
             are
             said
             to
             haue
             lost
             a
             thing
             ,
             when
             wee
             know
             not
             where
             it
             is
             ,
             though
             it
             be
             safe
             still
             in
             our
             owne
             custodie
             .
          
           
             k
             Iob.
             1.
             9
             ,
             10
             ,
             11.
             
          
           
             Notes
             of
             Sinceritie
             .
          
           
             Note
             1.
             
             Vniuersalitie
             .
          
           
             m
             2
             King.
             23.
             25.
             
          
           
             n
             Psal.
             119.
             101.
             
          
           
             o
             Psal.
             119.
             6.
             
          
           
             p
             Psal.
             119.
             128.
             
          
           
             q
             Psal.
             18.
             21
             ,
             22
             ,
             23.
             
          
           
             r
             Luk.
             1.
             6.
             
          
           
             s
             Qui
             Rabet
             unum
             vitium
             ,
             habet
             omnia
             .
             Sen.
             de
             benef
             .
             l.
             5.
             c.
             15.
             
          
           
             t
             Stultus
             omnia
             vitia
             habet
             .
             Idem
             ib.
             l.
             4.
             c.
             27.
             
             Omnia
             omnibus
             insunt
             .
             Malus
             quisque
             nullo
             vitio
             vacat
             .
             Ibid.
             c.
             26.
             
          
           
             u
             Fraterna
             enim
             quadam
             sibi
             copulantur
             necessitudine
             tum
             vitia
             ,
             tum
             virtutes
             .
             Ambr.
             de
             Abra.
             l.
             2.
             c.
             6.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysip
             .
             apud
             Plut.
             in
             Stoic
             .
             contr
             .
             Qui
             unam
             habet
             ,
             caeteras
             habet
             .
             Sen.
             ep
             .
             95.
             
             Didicimus
             ,
             cui
             virtua
             aliqua
             contingat
             ,
             omnes
             inesse
             .
             Plia
             .
             in
             paneg
             .
          
           
             x
             Vt
             si
             unam
             virtutem
             confessus
             sis
             te
             non
             habere
             ,
             nullam
             necesse
             sit
             te
             habiturum
             .
             Cic.
             Tuscul.
             l.
             2.
             
          
           
             y
             Hinc
             Aristot.
             prior
             .
             l.
             2.
             c.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ex
             falsis
             falsum
             ,
             verūque
             aliquando
             scquetur
             :
             Ex
             veris
             possunt
             non
             nisi
             vera
             scqui
             .
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot.
             ethic
             .
             l.
             2.
             c.
             6.
             
             Virtus
             est
             medium
             vitiorum
             ,
             &
             utrinque
             reductum
             .
             Horat.
             epist.
             18.
             l.
             1.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot.
             ibid.
             c.
             8.
             
             Bonum
             malo
             contrarium
             est
             ,
             malum
             &
             bono
             &
             malo
             .
          
           
             a
             De
             vitijs
             ambigitur
             :
             quia
             &
             virtuti
             uni
             vitia
             duo
             opponuntur
             ;
             &
             vitium
             vitio
             ●ollitur
             .
             Aug.
             epist.
             29.
             
          
           
             b
             See
             the
             
               Spirituall
               Watch
            
             ,
             Point
             2.
             
             §.
             20.
             
             &
             Aquin.
             infra
             .
          
           
             c
             Constans
             scitum
             Philosophorum
             ,
             Inseparabilitas
             virtutum
             .
             Aug.
             ibid.
             
          
           
             d
             Habent
             artes
             omnes
             commune
             quoddam
             vinculum
             ,
             &
             cognatione
             quadam
             continentur
             .
             Cic.
             pro
             Ar●h
             .
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysip
             .
             apud
             Plut.
             &
             Zeno
             apud
             Laert
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Stoici
             apud
             Sto●
             .
             Virtutes
             individuas
             esse
             ,
             &
             inter
             se
             connexas
             ,
             Apul.
             de
             Philos.
             Individuus
             est
             virtutū
             comitatus
             .
             Sē
             .
             ep
             .
             68.
             
             Omnes
             inter
             se
             nexae
             &
             coniugatae
             sunt
             .
             Cic.
             ●uscul
             .
             l.
             3.
             
             Sic
             copulatae
             connexaeque
             sunt
             virtutes
             ,
             ut
             omnes
             omnium
             participes
             fint
             :
             nec
             alia
             ab
             alia
             possit
             separari
             ,
             Idem
             de
             fin
             .
             l.
             5.
             
             Connexae
             sibi
             sunt
             concatenataeque
             virtutes
             ,
             etiamsi
             vulgi
             opinione
             sejunctae
             ;
             ut
             qui
             unam
             habet
             ,
             plures
             habere
             videatur
             .
             Ambr.
             offic
             .
             l.
             2.
             c.
             9.
             &
             in
             Luc.
             c.
             6.
             
             Et
             cognatae
             sibi
             invicem
             sunt
             virtutes
             .
             Idem
             offic
             .
             l.
             1.
             27.
             
          
           
             f
             Non
             singula
             vitia
             ratio
             ,
             sed
             omnia
             pa●iter
             prostern●t
             ;
             in
             universum
             semel
             vincit
             .
             Sen.
             ad
             Helv.
             c.
             13.
             
          
           
             g
             Virtus
             ergò
             ubi
             una
             ingressa
             fuerit
             ,
             quoniam
             secum
             caeteras
             ducit
             ,
             vitia
             ibi
             cadunt
             omnia
             .
             Aug.
             ep
             .
             29.
             ●rudentia
             enim
             nec
             ignava
             ,
             nec
             injusta
             ,
             nec
             intemperans
             esse
             potest
             :
             Fortitudo
             nec
             injusta
             ,
             nec
             imprudens
             ,
             nec
             intem
             perans
             ,
             &c.
             Aug.
             ibid.
             &
             Ambr.
             offic
             .
             l.
             1.
             c.
             27.
             &
             l.
             2.
             c.
             9.
             
             &
             Greg.
             mor.
             l.
             21.
             c.
             1.
             
             Nec
             veraullavirius
             esl
             ,
             simixtavirtutibus
             aliis
             nonest
             .
             Ibid.
             l.
             1.
             c.
             39.
             
          
           
             h
             Coloss.
             3.
             12.
             2
             
             Pet.
             1.
             5
             ,
             6
             ,
             7
             ,
             9.
             
          
           
             i
             Vna
             sine
             aliis
             nulla
             est
             .
             Greg.
             mor.
             l.
             21.
             c.
             1.
             
          
           
             k
             1
             Cor.
             1.
             7.
             
             Iam.
             1.
             4.
             
          
           
             l
             Perkins
             on
             Matth.
             5.
             48.
             
          
           
             m
             Iohn
             1.
             13.
             1
             
             Pet.
             1.
             23.
             
          
           
             n
             A
             new
             man
             in
             euery
             one
             .
             
               Ephes.
               4.
               23
               ,
               24.
               
               Coloss.
               3.
               10.
               
            
          
           
             o
             Ephes.
             4.
             13
             ,
             15.
             
          
           
             p
             Qui
             unam
             habet
             ,
             omnes
             habet
             :
             &
             qui
             unam
             non
             habet
             ,
             nullam
             habet
             .
             Aug.
             ep
             .
             29.
             
             In
             quo
             aliqua
             harum
             principalis
             est
             virtus
             ,
             in
             eo
             etiam
             caeterae
             praesto
             sunt
             :
             quiae
             ipsae
             sibi
             sunt
             connexae
             concreaeque
             virtutes
             .
             Ambr.
             de
             parad
             .
             c.
             3.
             
          
           
             q
             An
             old
             man
             put
             off
             .
             
               Ephes.
               4.
               22.
               
               Coloss.
               3.
               9
               ,
               8.
               
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             r
             Quod
             sonitas
             in
             corpore
             ,
             sanctitas
             in
             corde
             .
             Bern.
             de
             divers
             .
             16.
             
          
           
             s
             Sicut
             ad
             corporis
             sanitatem
             non
             est
             satis
             ,
             ut
             peste
             quis
             ,
             vel
             pleuritide
             careat
             ,
             sed
             ab
             omnibus
             in
             universum
             morbis
             immune
             esse
             oportet
             :
             Sic
             ad
             animi
             sanitatem
             requiritur
             sordium
             ac
             vitiorum
             omnium
             in
             universum
             abdicatio
             .
             Spin.
             de
             just
             .
             Christ.
             
          
           
             t
             Vise
             Galenum
             de
             sanit
             .
             tuend
             .
             lib.
             1.
             contra
             Erasist●ati
             sententiam
             agentem
             .
          
           
             u
             Non
             est
             cardiacus
             (
             Craterum
             dixisse
             putato
             )
             Hic
             aeger
             :
             recte
             est
             igitur
             ,
             surgetque
             ?
             negabit
             ;
             Quod
             latus
             aut
             renes
             morbo
             teneaniur
             a●uto
             .
             Horat.
             serm
             .
             ●
             .
             2.
             c.
             3.
             
          
           
             x
             Leprosus
             si
             parle
             ulla
             tantum
             sit
             immundus
             ,
             extra
             castra
             obligatur
             .
             Hesych
             .
             in
             Levit.
             l.
             4.
             c.
             13.
             
          
           
             y
             1
             Cor.
             1.
             2.
             
             &
             6.
             10
             ,
             11.
             
          
           
             z
             Rom.
             6.
             2
             ,
             6
             ,
             7
             ,
             12
             ,
             14.
             
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eustath
             .
             in
             ascet
             .
             Et
             ex
             eodem
             Simeon
             Magist.
             homil
             .
             1.
             
          
           
             a
             Lex
             tota
             est
             una
             copulat●va
             .
             Illyric
             .
             in
             Clav.
             Script
             .
             &
             in
             Gloss.
             N.
             T.
             
          
           
             b
             Esai
             .
             1.
             19
             ,
             20.
             
             Deut.
             28.
             15
             ,
             58
             ,
             59.
             
          
           
             c
             Mark.
             12.
             33.
             
             I.
             〈◊〉
             .
             10.
             27.
             
          
           
             d
             Decalog
             .
             Exod.
             20.
             
             2-17
             .
             Deu.
             5.
             
             6-21
             ,
             33.
             
          
           
             e
             Matth.
             23.
             23.
             
          
           
             f
             In
             omni
             conjuncto
             ,
             sive
             copulato
             ,
             si
             unis
             est
             mendacium
             ,
             etiamsi
             vera
             sint
             caetera
             ,
             tota
             esse
             mendacuim
             dicitur
             .
             Ex
             omnibus
             verò
             quae
             disiunguntur
             ,
             unum
             esse
             verum
             sufficit
             .
             Gell.
             noct
             .
             Attic.
             l.
             16.
             c.
             8.
             
             Verum
             enunciati
             copulati
             judicium
             pendet
             ex
             omniū
             partium
             veritate
             ;
             falsum
             saliē
             ex
             una
             parte
             falsa
             .
             Ram.
             dialect
             .
             l.
             2.
             c.
             5.
             
          
           
             g
             Levit.
             12.
             8.
             
             Luk.
             2.
             14.
             
          
           
             h
             Ezek.
             21.
             11.
             
             Galat.
             3.
             12.
             
          
           
             i
             Deut.
             27.
             27.
             
          
           
             k
             Delinquens
             in
             parte
             ,
             in
             totum
             reus
             est
             .
             Regula
             generalis
             ,
             Gloss.
             ad
             Digest
             .
             l.
             29.
             tit
             .
             5.
             l.
             3.
             
             Si
             quis
             unū
             custodiat
             ,
             &
             reliqua
             praevaricetur
             ,
             nihil
             ei
             prodest
             .
             Amb.
             in
             Psal.
             118.
             serm
             .
             13.
             
             &
             Hesych
             .
             in
             Levit.
             l.
             4.
             c.
             13.
             
          
           
             l
             Deut.
             27.
             27.
             
          
           
             m
             Ezek.
             18.
             10
             ,
             11
             ,
             13.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Marc.
             de
             leg
             .
             spir
             .
             135.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plutarch
             .
             sympos
             .
             probl
             .
             lib.
             7.
             cap.
             5.
             
          
           
             o
             Iam.
             2.
             10.
             
          
           
             p
             Hi●on
             .
             contr
             .
             Pelag
             .
             l.
             1.
             
          
           
             *
             Quod
             in
             ●scet
             .
             Eustath
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Et
             〈◊〉
             Logoth
             .
             serm
             .
             de
             virt
             ,
             &
             vit
             .
          
           
             “
             Dod
             on
             the
             Decalogue
             .
          
           
             †
             1
             King.
             8.
             46.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Crates
             apud
             Laert.
             
          
           
             lam
             .
             3.
             1.
             
          
           
             1
             Iohn
             1.
             8
             ,
             10.
             
          
           
             q
             Nisi
             enim
             attenti
             fuerimus
             in
             〈◊〉
             mandatis
             ejus
             ,
             fuerintque
             alia
             praeterita
             ,
             alia
             pro
             voluntate
             observata
             ,
             rectum
             justificationis
             ordinem
             〈◊〉
             tenemus
             .
             Hilar.
             in
             Psal.
             118.
             
             Nulli
             siquidem
             〈◊〉
             licet
             ,
             ex
             his
             quae
             〈…〉
             eligere
             pro
             arbitria
             ,
             &
             quod
             placuerit
             assi●●ere
             ,
             quod
             displicu●●it
             repudiare
             ;
             &
             〈◊〉
             ex
             〈…〉
             ,
             ex
             p●rte
             contemnere
             ,
             Si
             enim
             pro
             arbitria
             suo
             servi
             Dominis
             obtemper
             〈…〉
             quidem
             in
             〈…〉
             .
             de
             provid
             .
             l.
             3.
             
          
           
             r
             Iam
             ,
             2.
             11.
             
          
           
             s
             O●●em
             odit
             iniquitatem
             ,
             qui
             habet
             hanc
             gratiam
             .
             Bern.
             Qui
             autem
             omnem
             viam
             iniquitatis
             odit
             ,
             ad
             universa
             Dei
             praecepta
             corrigitur
             &
             emēdatur
             .
             Ambr.
             in
             Psal.
             118.
             
          
           
             t
             Vbi
             unū
             aliquod
             peccatu
             remittitur
             ,
             ibi
             omnia
             remittuntur
             .
             Impossibile
             est
             unum
             sine
             aliis
             remitti
             .
             Thom.
             Aquin.
             sum
             .
             p.
             3.
             q.
             86.
             a.
             3.
             
          
           
             u
             Peccata
             quamuis
             non
             sint
             connexa
             quantum
             ad
             conversionem
             ad
             bonū
             commutabile
             ,
             sunt
             tamen
             quantum
             ad
             aversionem
             à
             bono
             incommutabili
             :
             &
             in
             hac
             parte
             habent
             rationem
             offensae
             ,
             quam
             per
             poenitentiam
             oportet
             tolli
             .
             Aquin.
             ibid.
             
          
           
             x
             Ezek.
             18.
             21
             ,
             27
             ,
             28
             ,
             30
             ,
             32.
             
             &
             33.
             11.
             
          
           
             *
             Psal.
             119.
             101.
             
             ●
             passim
             Palantes
             error
             recto
             de
             tramite
             pellit
             .
             Horat.
             serm
             .
             l.
             2.
             sat
             .
             3.
             
          
           
             y
             Coloss.
             1.
             10.
             
          
           
             z
             Quando
             servus
             ex
             Domini
             sui
             jussis
             ea
             facit
             tantummodò
             quae
             vult
             ,
             jam
             nō
             Dominicam
             implet
             voluntatē
             ,
             sed
             suam
             .
             Salvian
             .
             de
             provid
             .
             l.
             3.
             
          
           
             “
             Hebr.
             13.
             18.
             
          
           
             †
             2
             Cor.
             5.
             9
             ,
             11.
             
             &
             6.
             4.
             
          
           
             a
             Sciendum
             quia
             quisquis
             virtute
             aliqua
             pollere
             creditur
             ,
             tunc
             veraciter
             pollet
             ,
             cum
             vitijs
             ex
             aliqua
             parte
             non
             subjacet
             .
             Greg.
             m●r
             .
             l.
             21.
             c.
             1.
             
          
           
             b
             Mark.
             6.
             20.
             
          
           
             c
             Mark.
             6.
             17.
             
          
           
             d
             2
             King.
             10.
             16.
             
          
           
             e
             2
             King.
             10.
             28.
             
          
           
             f
             1
             King.
             16.
             31
             ,
             32
             ,
             33.
             
          
           
             g
             2
             King.
             10.
             11.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot
             .
             rhet
             .
             l.
             1.
             c.
             15.
             
             &
             Herod
             .
             Clio.
             &
             Philip.
             M●ced
             .
          
           
             i
             2
             King.
             10.
             31.
             
          
           
             k
             1
             King.
             12.
             27
             ,
             28.
             
          
           
             Note
             2.
             
             Vniformitie
             .
          
           
             *
             Virtutem
             oftendit
             constantia
             ,
             &
             omnium
             inter
             se
             actionū
             concordia
             ;
             quando
             idem
             semper
             quis
             est
             ,
             &
             in
             omni
             actu
             par
             sibi
             .
             Sen.
             epist.
             120.
             
             Tunc
             directae
             sunt
             viae
             nostrae
             ,
             cùm
             par
             fuerit
             in
             omnia
             aequalisque
             custodia
             .
             Hilar.
             in
             Psal.
             119.
             
             Omne
             bonum
             quod
             fit
             propter
             Deum
             ,
             in
             omnibus
             rebus
             aequaliter
             observatur
             .
             Quod
             autem
             in
             omnibus
             rebus
             non
             aequaliter
             observatur
             ,
             propter
             homines
             fit
             .
             Autor
             oper
             .
             imperf
             .
             in
             Mat.
             hom
             .
             45.
             
          
           
             “
             1
             Tim.
             5.
             21.
             
             Nō
             est
             justa
             causatio
             ,
             cur
             praeferuntur
             aliqua
             ubi
             facienda
             sunt
             omnia
             .
             Salviā
             .
             de
             provid
             .
             l
             3.
             
          
           
             l
             
               Psalm
               .
               119.
               128.
            
             
             True
             Christianitie
             esteemeth
             all
             alike
             .
             
               Greenham
               in
               Psal.
               119.
            
             
          
           
             m
             Psal.
             119.
             104.
             
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Psal.
             119.
             139.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             ●ustath
             .
             in
             ascetis
             .
             l.
             2.
             q.
             165.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             apolog
             .
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             iracund
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idē
             de
             tranquill
             .
          
           
             p
             Matth.
             23.
             23.
             
             Luk.
             11.
             42.
             
          
           
             q
             Matth.
             23.
             24.
             
          
           
             r
             Quomodo
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Proverbis
             Gr●c●
             dicitur
             .
          
           
             s
             Quanta
             damnatio
             à
             damnatis
             dānari
             ?
             Author
             de
             singul
             .
             Cleric
             .
          
           
             t
             Ea
             verò
             non
             est
             religio
             sed
             dissimulatio
             ,
             quae
             per
             omnia
             non
             conslat
             sibi
             .
             Autor
             de
             duplici
             Martyrio
             .
          
           
             u
             Turcarum
             siquide
             memnit
             .
             Quod
             &
             observarunt
             Pamel
             .
             Grav
             .
             Cocus
             ,
             Rivet
             .
          
           
             x
             Ephes.
             4.
             16.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             de
             Cancro
             Poeta
             apud
             Plut.
             de
             adulat
             .
             E●
             de
             Papavere
             Symph●s●nig
             .
             40.
             
             Grand●
             mihi
             caput
             est
             intus
             sunt
             membra
             minuta
             .
          
           
             y
             W.
             Bradsh●w
             .
          
           
             z
             Vt
             membri
             unius
             totus
             homo
             quasi
             lacinia
             videatur
             ,
             uti
             Petron.
             in
             Satyr
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             profect
             .
          
           
             Note
             3.
             
             Vbiquitie
             .
          
           
             Bonus
             non
             fuit
             ,
             quam
             malorum
             pravitas
             non
             prohavit
             .
             Greg.
             in
             Euang.
             38.
             
             Neque
             enim
             perfectè
             bonus
             est
             ,
             nisi
             qui
             fuerit
             &
             cum
             malis
             bonus
             .
             Idem
             in
             Ezech.
             l.
             1.
             hō
             .
             9.
             
          
           
             a
             Psal.
             16.
             8.
             
          
           
             b
             Psal.
             119.
             168.
             
          
           
             c
             Psal.
             18.
             22.
             
          
           
             d
             Prov.
             15.
             3.
             
          
           
             e
             Coelum
             ,
             non
             animum
             mutant
             ,
             qui
             trans
             mare
             currunt
             .
             Horat.
             l.
             1.
             ep
             .
             11.
             
             Hinc
             Socrates
             ;
             Quid
             miraris
             peregrinationes
             tibi
             nō
             prodesse
             ,
             cùm
             te
             circumser●●
             Sen.
             ep
             .
             28.
             
          
           
             f
             Psal.
             39.
             1
             ,
             2
             ,
             3.
             
          
           
             g
             Ierem.
             20.
             9
             ,
             10.
             
          
           
             h
             Strangulat
             inclusus
             dolor
             ,
             atque
             exaestuat
             intus
             :
             Cogitur
             &
             vires
             multiplicare
             suas
             .
             Ovid.
             trist
             .
             5.
             1.
             
             Quoque
             magis
             tegitur
             ,
             tanto
             magis
             aestuat
             ignis
             .
             Idem
             met
             .
             l.
             4.
             
          
           
             i
             Ester
             2.
             10.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             ad
             Eunom
             .
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Pythagoras
             .
          
           
             m
             Matth.
             7.
             6.
             
             Huc
             illud
             monitum
             Pythagorcum
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             padagog
             .
          
           
             *
             Quomod●
             de
             Platone
             Plut.
             de
             adulat
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             n
             Ierem.
             1.
             17.
             1
             
             Cor.
             9.
             17.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             eth
             .
             l.
             1.
             c.
             10.
             
             &
             Rhet.
             l.
             3.
             c.
             11.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysost.
             tō
             .
             6.
             orat
             .
             42.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             adulat
             .
             Colorem
             mutat
             subinde
             Chamaeleon
             ,
             redditque
             quemcunque
             proximè
             attingit
             .
             Plin.
             hist.
             nat
             .
             l.
             8.
             c.
             33.
             
             &
             Solin
             .
             polyhist
             .
             c.
             43.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theogn
             .
             apud
             Plut.
             de
             amic
             .
             Polypus
             enim
             colorem
             mutat
             ad
             similitudinem
             loci
             .
             Plin.
             l.
             9.
             c.
             29.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             caus
             .
             nat
             .
             q.
             19.
             
             Hinc
             &
             Pindar
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             &
             de
             solert
             .
             anim
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             de
             sede
             Constant.
             Contra
             Phocylid
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Et
             Ion.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Athen.
             dipnosoph
             .
             lib.
             7.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             adulat
             .
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Greg.
             Naz.
             in
             Athanas.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             ib.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Lucian
             .
             Pseudolog
             .
          
           
             x
             Hi
             quibus
             sceptrū
             &
             chlamydem
             in
             scena
             fabulae
             assignant
             ,
             cum
             praesente
             populo
             elati
             incesserunt
             &
             c●thurnati
             ,
             simul
             exierunt
             ,
             excalceantur
             ,
             &
             ad
             staturam
             suam
             redeunt
             .
             Sen.
             ep
             .
             76.
             
          
           
             *
             Quidam
             alternis
             Vatinij
             ;
             alternis
             Catones
             sunt
             .
             Sic
             maximè
             coarguitur
             animus
             imprudens
             :
             alius
             prodit
             atque
             aluis
             ;
             &
             ,
             quo
             turpius
             mihil
             judico
             ,
             impar
             sibi
             est
             .
             Sen.
             ep
             .
             120.
             
          
           
             y
             Non
             est
             vera
             religio
             ,
             quae
             cum
             templo
             relinquitur
             .
             Lactant
             .
          
           
             z
             Iam.
             1.
             26.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             Matth.
             6.
             1.
             
             &
             23.
             5.
             
          
           
             b
             Amissum
             nō
             flet
             ,
             cum
             sola
             est
             ,
             Gellia
             patrem
             :
             Si
             quis
             adest
             ,
             jusse
             prosiliunt
             lachrymae
             .
             Martial
             .
             epig.
             34.
             lib.
             1.
             
          
           
             c
             Non
             dolet
             hic
             ,
             quisquis
             laudari
             ,
             Gellia
             ,
             quaerit
             :
             Ille
             dolet
             verè
             ,
             qui
             sine
             teste
             dolet
             .
             Ibid.
             Testes
             doloris
             quisquis
             captat
             ,
             haud
             dolet
             .
          
           
             d
             Sic
             vive
             cum
             hominibus
             tanquam
             Deus
             videat
             :
             sic
             loquer●
             cū
             Deo
             ,
             tanquam
             homines
             audiant
             .
             Sen.
             epist.
             10.
             
             Praeceptum
             est
             Philosophie
             :
             Sic
             loquendum
             esse
             cum
             hominibus
             ,
             tanquam
             Dij
             audiant
             ;
             sic
             cum
             Dijs
             tanquam
             homines
             audiant
             Macrob.
             Saturn
             .
             l.
             1.
             
          
           
             e
             Ephes.
             4.
             11
             ,
             12
             ,
             13.
             
             Psal.
             29.
             9.
             
             &
             84.
             1.
             
             &
             84.
             7
             ,
             10.
             
          
           
             f
             1
             Thess.
             5
             ,
             20
             ,
             21.
             
             Psal.
             27.
             4.
             
             &
             122.
             1.
             
          
           
             g
             Psal.
             89.
             7.
             
             Hebr.
             4.
             12.
             1
             
             Cor.
             14.
             24
             ,
             25.
             
          
           
             h
             Matth.
             18.
             20.
             
             &
             28.
             20.
             
          
           
             i
             2
             Sam.
             23.
             2.
             
          
           
             k
             Psal.
             42.
             1
             ,
             2
             ,
             3
             ,
             4.
             
             &
             43.
             4.
             
             &
             63.
             1
             ,
             2
             ,
             &
             84.
             2.
             
          
           
             l
             Matth.
             6.
             6
             ,
             18.
             
          
           
             Note
             4.
             
             Perpetuitie
             .
          
           
             m
             Qualitatis
             verae
             tenor
             permanet
             :
             falsa
             non
             durant
             .
             Sen.
             ep
             .
             120.
             
             Perpetua
             ac
             solida
             sunt
             ,
             quae
             vera
             sunt
             :
             simulata
             non
             perseverant
             .
             Ambr.
             offic
             .
             l.
             2.
             c.
             22.
             
          
           
             n
             Psal.
             119.
             112.
             
          
           
             o
             Psal.
             119.
             117.
             
          
           
             p
             Prov.
             28.
             14.
             
          
           
             q
             Magna
             rem
             puta
             unū
             homine
             agere
             .
             Preter
             sapiense
             nemo
             unum
             agit
             :
             caeteri
             multiformes
             sunt
             ,
             Modo
             frugi
             videntur
             &
             graves
             ;
             modò
             prodigi
             &
             vani
             .
             Mutamus
             subinde
             persona
             ,
             &
             contrariam
             ei
             sumimus
             quam
             exumus
             .
             Sen.
             epist.
             120.
             
          
           
             r
             Act.
             17.
             18
             ,
             19
             ,
             32.
             
          
           
             s
             Act.
             18.
             24.
             
          
           
             t
             Mark.
             3.
             17.
             
          
           
             u
             Matth.
             7.
             28
             
             ;
             29.
             
             Iohn
             7.
             46.
             
          
           
             x
             Hebr.
             6.
             5.
             
          
           
             y
             Matth.
             13.
             5
             ,
             20
             ,
             21.
             
             &
             8.
             6
             ,
             13.
             
             Quae
             simulata
             sunt
             diuturna
             esse
             non
             possunt
             ,
             sed
             tanquam
             ad
             tempus
             virentia
             ,
             citò
             decidum
             .
             Quod
             fictum
             est
             ,
             in
             principio
             vernat
             ,
             in
             processu
             tanquam
             flosculus
             dissipatur
             &
             solvitur
             :
             quod
             autem
             verum
             &
             sincerum
             alta
             radice
             fundatur
             .
             Ambr.
             de
             offic
             .
             l.
             2.
             c.
             22.
             
          
           
             a
             Greenhā
             observ
             .
             
               title
               Sermons
            
             .
          
           
             b
             Quidam
             ad
             magnificas
             voces
             excitantur
             ,
             &
             transeunt
             in
             affectum
             dicentium
             ,
             alacres
             vultu
             &
             animo
             :
             nec
             aliter
             concitantur
             ,
             quàm
             solent
             Phrygij
             tibicinis
             sono
             Semiviri
             ,
             &
             ex
             imperio
             furentes
             .
             Rapit
             illos
             instigatque
             rerum
             pulchritudo
             ,
             non
             verborum
             inanium
             sonitus
             .
             Iuvat
             protinus
             ,
             quae
             audiunt
             facere
             .
             Afficiuntur
             illi
             ;
             &
             sint
             quales
             jubentur
             ,
             si
             illa
             animo
             forma
             permaneat
             ,
             si
             non
             impetum
             insignem
             protinus
             populus
             honesti
             dissuasor
             excipiat
             .
             Pauci
             illam
             ,
             quam
             conceperant
             ,
             mentem
             domū
             perferre
             potuerunt
             .
             Sē
             .
             epist.
             108.
             
          
           
             c
             De
             quo
             Aristophanes
             Acharn
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Fulminabat
             ,
             tonabat
             ,
             permiscebat
             Graeciā
             .
             Cic.
             Orat.
             Vnde
             &
             Olympius
             dictus
             est
             .
             Plut.
             Pericle
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             sympos
             .
             problem
             .
             l.
             3.
             c.
             8.
             
          
           
             d
             Act.
             24.
             25.
             
          
           
             e
             Act.
             24.
             26.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Rom.
             12.
             12.
             fervidi
             .
          
           
             g
             Tepidi
             .
             Apoc.
             3.
             15
             ,
             16.
             
          
           
             h
             Frigidi
             .
             Qualis
             Balduinus
             ille
             Cantuariensis
             ,
             ad
             quem
             Vrbanus
             PP
             .
             Balduino
             Monacho
             ferventissimo
             ,
             Abbati
             calido
             ,
             Episcopo
             tepido
             ,
             Archiepiscopo
             remisso
             .
             Girald
             .
             ●tiner
             .
             Camb.
             l.
             2.
             c.
             14.
             
          
           
             *
             Greenham
             p.
             2.
             c.
             51.
             
             §.
             5.
             
          
           
             i
             Iohn
             18.
             10.
             
          
           
             k
             Matth.
             26.
             56.
             
          
           
             l
             Matt.
             26.
             70
             ,
             72
             ,
             74.
             
          
           
             m
             Matth.
             26.
             75.
             
          
           
             n
             Act.
             5.
             41.
             
             Iohn
             21.
             18
             ,
             19.
             
          
           
             o
             Nuper
             me
             amici
             cujusdam
             languor
             admonuit
             ,
             optimos
             esse
             nos
             ,
             dum
             infirmi
             sumus
             .
             Quem
             enim
             infirmum
             aut
             avaritia
             ,
             aut
             libido
             solicitat
             ?
             Non
             amoribus
             servit
             ,
             non
             adpetit
             honores
             ,
             opes
             negligit
             ,
             &
             quantulumcunque
             ,
             ut
             relicturus
             ,
             satis
             habet
             .
             Tunc
             Deos
             ,
             tunc
             hominem
             esse
             se
             meminit
             .
             Invidet
             nemini
             ,
             neminem
             miratur
             ,
             neminem
             despicit
             ,
             ac
             ne
             sermonibus
             quidem
             malignis
             aut
             attendit
             ,
             aut
             alitur
             ,
             &c.
             
             Innoxiam
             in
             posterū
             ,
             si
             cō●●gat
             evadere
             ,
             beatamque
             destinat
             vitam
             .
             Vtmam
             tales
             esse
             sam
             perseveremus
             ,
             quales
             nos
             futuros
             profitemur
             infirmi
             .
             Plin.
             epist.
             26.
             lib.
             7.
             
          
           
             p
             Ion.
             1.
             5.
             
             Act.
             27.
             19
             ,
             38.
             -
             jactu
             decidere
             cepit
             Navita
             cum
             ventis
             ,
             imitatus
             castora
             ,
             qui
             se
             Eunuchum
             ipse
             facit
             cupiens
             evadere
             damno
             .
             Iuvenal
             .
             sat
             .
             12.
             
          
           
             *
             Plerique
             futuri
             supplicij
             metu
             peccatorum
             conscij
             poenitentiam
             petunt
             :
             qui
             videntur
             malorum
             petisse
             poenit
             entiam
             ,
             bonorum
             agere
             ;
             &
             ipsius
             poenitentiam
             agere
             poenitentiae
             suae
             .
             Ambr.
             de
             poenit
             .
             l.
             2.
             c.
             9.
             
          
           
             q
             Psal.
             78.
             
             34-37
             .
          
           
             r
             Apud
             Spinaeum
             alicubi
             ni
             malè
             memini
             .
          
           
             s
             Iona
             1.
             5.
             
          
           
             t
             Hosh.
             6.
             4.
             
          
           
             u
             Ierem.
             34.
             1.
             
          
           
             x
             Ier.
             34.
             7
             ,
             9
             ,
             10.
             
          
           
             y
             Ier.
             34.
             15
             ,
             18.
             
          
           
             z
             Sic
             Abraham
             Genes
             .
             15.
             10.
             
             Hinc
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Scindere
             foedus
             :
             sicut
             ,
             icere
             ,
             ferire
             Latinis
             :
             à
             porco
             percusso
             .
             Vnde
             tamen
             perperā
             volunt
             Foedus
             nuncup
             itū
             :
             cū
             fit
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Vt
             &
             Fidus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             Ierem.
             37.
             5.
             
          
           
             b
             Ierem.
             34.
             11
             ,
             16.
             
          
           
             c
             Psal.
             78.
             57.
             
          
           
             d
             Maximum
             indicium
             est
             malae
             mentis
             fluctuatio
             ,
             &
             inter
             simulationē
             virtutum
             ,
             amoremque
             vitiorum
             ,
             assidua
             jactatio
             .
             Se.
             ep
             .
             120.
             
          
           
             e
             Psal.
             78.
             8.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             sive
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             M.
             Anton.
             vitae
             sue
             l.
             7.
             
             Sigillaria
             ,
             quae
             per
             se
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             verticillis
             quibusdam
             ac
             nervis
             movētur
             .
             Casau
             .
             ad
             Pers
             sat
             .
             5.
             
             Duceris
             ut
             alienis
             mobile
             lignum
             .
             Horat
             .
             serm
             .
             lib.
             2.
             sat
             .
             7.
             
             Hinc
             Athen.
             dipnosoph
             .
             l.
             9.
             scite
             admodum
             ait
             Otos
             aves
             salta●trices
             &
             i●●talrices
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Quod
             interpreshaud
             e
             assecut
             ▪
             .
          
           
             “
             Quomodo
             Sence
             .
             ep
             .
             121.
             
             Animalia
             quaedam
             tergi
             durioris
             inversa
             tamdiu
             se
             torquent
             ,
             ac
             pedes
             exerunt
             &
             obliquant
             ,
             donec
             ad
             locum
             reponantur
             .
             Et
             inquieta
             est
             desiderio
             naturalis
             status
             testudo
             supinata
             ;
             nec
             ante
             desinit
             niti
             ,
             quatere
             se
             ,
             quàm
             in
             pedes
             constitit
             .
          
           
             †
             Exod.
             9.
             27
             ,
             28.
             
             &
             10.
             16
             ,
             17.
             
          
           
             f
             Exod.
             8.
             15
             ,
             32.
             
             &
             9.
             34
             ,
             35.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Basil.
             
          
           
             h
             Gen.
             28.
             16
             ,
             17.
             2
             
             Sam.
             6.
             9.
             2
             
             Chron.
             20.
             3.
             
             &
             34.
             19
             ,
             27.
             
             Ierem
             26.
             19.
             
             Act.
             5.
             11.
             
             Hebr.
             12.
             21.
             
          
           
             i
             Num.
             11.
             6.
             
          
           
             k
             Exod.
             16.
             27.
             
          
           
             l
             Num.
             11.
             5.
             
          
           
             Obiections
             2.
             
          
           
             Obiection
             1.
             
          
           
             Answer
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Synes
             .
             epist.
             139.
             
          
           
             n
             Act.
             9.
             4
             ,
             6.
             
             &
             16.
             
             30-34
             .
          
           
             o
             1
             Tim.
             4.
             6.
             2
             
             Tim.
             3.
             15.
             
          
           
             p
             Sicut
             Cic.
             de
             Amic
             .
             Magis
             decere
             censent
             sapientes
             amicitias
             sensim
             dissuere
             ,
             quàm
             repentè
             disscindere
             .
          
           
             q
             Iude
             23.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Alliciet
             Deus
             faphetum
             .
             Gen.
             9.
             27.
             
             Hosh.
             2.
             14.
             
          
           
             s
             Prov.
             5.
             22.
             
          
           
             t
             2
             Tim.
             2.
             26.
             
          
           
             u
             Iudg.
             15.
             14.
             
             &
             16.
             12.
             
          
           
             x
             Psal.
             73.
             4.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Mat.
             19.
             
          
           
             Obiection
             2.
             
          
           
             Answer
             1.
             
          
           
             a
             1
             Chron.
             13.
             12.
             
          
           
             Answer
             2.
             
          
           
             c
             Timor
             servili●
             materialiter
             nō
             est
             malum
             .
             Riber
             .
             in
             Malach.
             1.
             6.
             
             Timor
             servilis
             secundùm
             substantiam
             suam
             bonus
             est
             .
             Aquin
             .
             sum
             .
             p.
             22.
             
             2●
             .
             q.
             19.
             a.
             4.
             
          
           
             d
             Quem
             enim
             metuunt
             odere
             ;
             quem
             quisque
             obit
             perisse
             expetit
             .
             Cic.
             offic
             .
             l.
             2.
             
          
           
             e
             Ab
             interitu
             natura
             abhorret
             :
             hinc
             ingenita
             cuique
             curae
             sui
             ,
             metus
             mortis
             ,
             fuga
             mali
             ,
             &c.
             Cic.
             de
             fin
             .
             l.
             5.
             
             Nullum
             animal
             ad
             vitā
             prodit
             sine
             metu
             mortis
             .
             Omne
             animal
             constitutioni
             suae
             cōciliatur
             .
             Simul
             autem
             conciliatur
             saluti
             suae
             quidque
             ,
             &
             quae
             juvant
             ,
             illa
             petit
             ,
             laesura
             formidat
             .
             Sen.
             epist.
             121.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Nyssen
             .
          
           
             Answer
             3.
             
          
           
             g
             Psal.
             32.
             3
             ,
             4.
             
          
           
             h
             Psal.
             55.
             4
             ,
             5.
             
          
           
             i
             Psal.
             119.
             119
             ,
             120.
             
          
           
             k
             Habb
             .
             3.
             16.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Greg.
             Naz.
             ad
             cives
             periclitant
             .
          
           
             Answer
             4.
             
          
           
             m
             Perkins
             Cases
             of
             Conscience
             ,
             
               lib.
               1.
               cap.
               5.
               quaest
               .
               1.
               sect
               .
            
             2.
             case
             3.
             
          
           
             n
             Casus
             leves
             loquuntur
             ,
             ingentes
             stupent
             .
             Sen.
             tragoed
             .
          
           
             o
             Plu●
             sensum
             afficit
             dolens
             digitus
             ab
             aciculae
             punctiuncula
             ,
             quam
             integra
             corporis
             totius
             incolumitas
             .
             Spin.
             de
             justit
             .
             Christian.
             Hinc
             apud
             Plut.
             de
             audien
             .
             ille
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Note
             5.
             
          
           
             Iealousie
             of
             Hypocrisie
             .
          
           
             p
             Matth.
             26.
             21.
             
          
           
             q
             Matth.
             26.
             22.
             
          
           
             r
             Matth.
             26.
             25.
             
          
           
             *
             Psal.
             119.
             60.
             
          
           
             s
             Non
             est
             insanus
             ,
             insanum
             qui
             se
             dicit
             .
             Apu●
             .
             in
             apolog
             .
             aut
             etiam
             putat
             .
             Quid
             ?
             caput
             abscissum
             demens
             quū
             portat
             Agaue
             Gnati
             insoelicis
             ,
             sibi
             tū
             furiosavidetur
             ?
             Horat
             .
             serm
             .
             l.
             2.
             sat
             .
             3.
             
          
           
             t
             Malae
             causae
             bonū
             signum
             .
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot
             .
             ethic
             .
             l.
             4.
             c.
             9.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             rhet
             .
             l.
             2.
             c.
             6.
             
          
           
             x
             Hinc
             Verecundiae
             ruborem
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             dixit
             Diogenes
             .
             Et
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Pythias
             Aristot.
             filia
             apud
             Stob.
             c.
             31.
             
             &
             Laert
             .
             Et
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Cato
             Plut.
             apophth
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             menād
             .
             Homopatr
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Homer
             .
             Quorum
             mens
             honesta
             ,
             eorum
             imbecilla
             frons
             est
             .
             Symmach
             .
             l.
             1.
             ep
             .
             84.
             
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             sera
             vindict
             .
          
           
             Note
             6.
             
          
           
             a
             Mark.
             9.
             24.
             
          
           
             Sight
             &
             sense
             of
             Incredulitie
             ,
             and
             Impenitencie
             ;
             with
             Griefe
             .
          
           
             b
             Vide
             Antoninum
             sum
             .
             histor
             .
             part
             .
             3.
             tit
             .
             18.
             c.
             6.
             
             Hartmā
             .
             Schedel
             .
             atate
             6.
             
             &
             Petr.
             Mart.
             in
             2.
             
             Sam.
             24.
             
          
           
             c
             Petrus
             Comestor
             Magister
             Historiarum
             .
          
           
             d
             Petr.
             Lombardus
             Mag.
             Sententiarū
             .
          
           
             e
             Gratianꝰ
             Decreti
             Compilator
             .
          
           
             f
             Dole
             ,
             quod
             non
             doles
             ;
             quod
             dolere
             non
             possis
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             de
             sede
             Constant.
             
          
           
             g
             Peccatores
             dormientibus
             ,
             somnianbus
             fimiles
             .
             Ioan.
             Herolt
             .
             de
             temp
             .
             2.
             
             Iude
             8.
             
          
           
             h
             Somnianti
             nihil
             difficile
             .
             Magna
             etenim
             saepe
             in
             somnis
             faciuntque
             geruntque
             ,
             Reges
             expugnant
             ,
             acresque
             &
             praelia
             miscent
             .
             Et
             in
             noctis
             caligine
             Cernere
             censemus
             solem
             lumenque
             diurnū
             ;
             Conclusique
             loco
             coelum
             ,
             mare
             ,
             flumma
             ,
             montes
             Mutare
             ,
             &
             campos
             pedibus
             transire
             videmur
             .
             Lucret.
             l.
             4.
             
          
           
             i
             Ephes.
             5.
             14.
             
          
           
             k
             Quomodo
             de
             Platone
             Lactant.
             institut
             .
             l.
             5.
             c.
             14.
             
             Somniaverat
             Deum
             ,
             non
             cogn●verat
             .
             Et
             de
             quibusdam
             Bern.
             Cant.
             18.
             
             Dormiens
             in
             contemplatione
             Deum
             sommat
             .
          
           
             *
             Hinc
             Socrates
             ille
             de
             quo
             Ora●ulum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             de
             se
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Laert.
             
          
           
             “
             Hinc
             illud
             Menedemi
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             profect
             .
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Chrysost
             .
             in
             Matth.
             hom
             .
             25.
             
          
           
             l
             Matth.
             5.
             3.
             
          
           
             m
             Matth.
             5.
             8.
             
          
           
             n
             Matth.
             5.
             8.
             
          
           
             o
             Matth.
             5.
             3.
             
          
           
             *
             Vt
             verum
             sit
             hîc
             quod
             Prov.
             13.
             7.
             
          
           
             p
             Qu●re
             vitia
             sua
             nemo
             confitetur
             ?
             (
             nemo
             pervidet
             )
             quia
             adhuc
             in
             illis
             est
             .
             Somnium
             narrare
             vigilantis
             est
             :
             &
             vitia
             sua
             confiteri
             sanitatis
             indicium
             est
             .
             Expergiscamur
             necesse
             est
             ,
             ut
             errores
             nostros
             coarguere
             possimus
             .
             Sen.
             ep
             .
             54.
             
          
           
             q
             Elementa
             in
             loco
             suo
             gravia
             nō
             sunt
             .
             Vide
             Syrianum
             &
             Ptolomaeum
             apud
             Simplic
             .
             ad
             Aristot.
             de
             Coelo
             l.
             4.
             c.
             16.
             
             &
             Scortiam
             .
             de
             Nilo
             l.
             2.
             c.
             11.
             
          
           
             r
             Act.
             8.
             23.
             
          
           
             s
             Peccatum
             intantū
             volumarium
             est
             malum
             ,
             ut
             nisi
             fuerit
             voluntarium
             ,
             nō
             sit
             peccatum
             .
             Aug.
             de
             verarelig
             .
             c.
             14.
             
             Hinc
             Bern.
             de
             temp
             .
             58.
             
             Tolle
             malam
             voluntatem
             ,
             &
             non
             erit
             infernus
             .
             Mala
             enim
             voluntas
             malorum
             omnium
             &
             vitiorum
             origo
             .
             I
             de
             de
             vita
             s●lit
             .
             Manifestum
             est
             ex
             voluntate
             mala
             tanquam
             ex
             arbore
             mala
             fi●ri
             omnia
             opera
             mala
             tanquā
             fructus
             malos
             .
             Aug.
             de
             nupt
             .
             &
             concupisc
             .
             l.
             2.
             c.
             28.
             
             &
             Lombard
             .
             sent
             .
             l.
             2.
             d.
             34.
             B.
             Ergò
             in
             voluntate
             praecipuè
             consistit
             peccatū
             .
             Ibid.
             d.
             35.
             
             C.
             &
             39.
             
             B.
             
          
           
             t
             Prov.
             2.
             14.
             
             &
             4.
             16.
             
          
           
             u
             Prov.
             10.
             23.
             
             &
             15.
             21.
             
          
           
             x
             Psal.
             38.
             4.
             
             &
             40.
             12.
             
          
           
             y
             Nemo
             agrè
             molitur
             artus
             suos
             .
             Sē
             .
             ep
             .
             121.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             rhetor
             .
             l
             3.
             c.
             4.
             
             In
             animi
             morbis
             ,
             contra
             quam
             in
             corporis
             ,
             quo
             quis
             pejus
             se
             habet
             ,
             minus
             sentit
             .
             Sene●
             .
             epist.
             54.
             
          
           
             z
             Rom.
             7.
             24.
             
          
           
             “
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Corpus
             mortis
             ,
             pro
             mortuo
             ,
             sive
             cadavere
             .
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             profect
             .
          
           
             a
             Ephes.
             2.
             1.
             
             Coloss.
             2.
             13.
             
          
           
             Mortuū
             est
             membrum
             ,
             quod
             dolorem
             non
             sentit
             .
             Bern.
             medit
             .
             c.
             12.
             
          
           
             b
             Rom.
             6.
             11.
             
          
           
             c
             Potest
             esse
             vita
             sine
             dolore
             ;
             dolor
             sine
             vita
             esse
             non
             potest
             .
             Aug.
             de
             Civit
             .
             l.
             19.
             c.
             13.
             
          
           
             d
             2
             Cor.
             7.
             10.
             
             Argumentū
             salutis
             est
             via
             doloris
             .
             Greg.
             mor.
             l.
             6.
             c.
             17.
             
          
           
             e
             Matth.
             5.
             4.
             
          
           
             Ibid.
             
          
           
             Note
             7.
             
             Desire
             of
             Grace
             .
          
           
             f
             Psal.
             27.
             8.
             
          
           
             g
             Psal.
             119.
             4
             ,
             5.
             
          
           
             h
             Da
             ,
             Domine
             ,
             quod
             jubes
             ,
             &
             jube
             quod
             vis
             .
             Aug.
             confess
             .
             l.
             10.
             c.
             31.
             &
             de
             persever
             .
             c.
             20.
             
          
           
             i
             Pars
             magna
             bonitatis
             est
             velle
             fieri
             bonum
             .
             Sen.
             ep
             .
             34.
             
             Quid
             tibi
             opus
             est
             ,
             ut
             sis
             bonus
             ?
             velle
             .
             Idem
             ep
             .
             80.
             
          
           
             *
             Iusta
             vita
             ,
             cùm
             volumus
             ,
             adest
             ,
             quia
             eam
             ipsam
             planè
             velle
             justitia
             est
             .
             Nec
             plus
             aliquid
             perficienda
             justitia
             est
             ,
             quàm
             perfectam
             habe●e
             voluntatem
             .
             Aug.
             epist.
             45.
             
          
           
             “
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist
             ethic
             .
             Eudem
             .
             l
             7.
             c.
             2.
             
          
           
             k
             Pars
             sanitatis
             velle
             sanari
             fu●t
             .
             Sē
             .
             Hippol.
             1.
             2.
             
             Corpus
             enim
             multis
             rebus
             eget
             ut
             valeat
             :
             animus
             ex
             se
             cr●se●t
             ,
             se
             alit
             ,
             se
             ●xe●cet
             .
             Sen.
             ub●
             supra
             .
          
           
             †
             Pars
             est
             morbi
             nolle
             sanari
             :
             pars
             sanitatis
             velle
             sanari
             .
             Dr
             Iackson
             
               on
               the
               Creed
            
             ,
             p.
             2.
             l.
             2.
             c.
             6.
             
             §.
             3.
             
          
           
             Iohn
             5.
             7.
             
          
           
             Ier.
             17.
             14.
             
          
           
             *
             Psal.
             41.
             4.
             
          
           
             l
             Nehem.
             1.
             11.
             
          
           
             m
             2
             Chron.
             30.
             18
             ,
             19.
             
          
           
             n
             Lam.
             3.
             25.
             
          
           
             o
             Prov.
             8.
             17.
             1
             
             Chron.
             28.
             9.
             
          
           
             p
             Si
             tam
             bonus
             quaerenti
             ,
             quid
             ●●venienti
             ?
             nisi
             quod
             hoc
             mirum
             est
             ,
             quod
             nemo
             te
             querit
             ,
             nisi
             qui
             prius
             invenerit
             :
             Vis
             inveniri
             ut
             quaeraris
             ;
             vis
             quaeri
             ut
             amplius
             inveniaris
             .
             Potes
             quari
             &
             inveniri
             ,
             praeveniri
             non
             potes
             .
             Bern.
             de
             Deo
             dilig
             .
             c.
             3.
             
             Non
             pedum
             passibus
             ,
             sed
             affectibus
             quaerit
             ,
             nec
             desiderium
             sanctum
             extundit
             ,
             sed
             extendit
             f●lix
             inventio
             .
             Idem
             in
             Cant.
             84.
             
          
           
             q
             Quid
             tibi
             jubet
             Deus
             ?
             dilige
             me
             .
             Aurū
             diligis
             .
             Quaesiturus
             es
             forte
             ,
             nec
             inventurus
             .
             Qui●quis
             me
             qu●rit
             ,
             cum
             illo
             sum
             .
             Me
             ama
             :
             Ipse
             amor
             praesentē
             me
             tibi
             facit
             .
             Aug.
             in
             1
             Ioan.
             6.
             
             Hinc
             Guigo
             medit
             .
             c.
             17.
             
             Ama
             quod
             amando
             carere
             nequeas
             ,
             i.
             Deum
             .
          
           
             r
             Prov.
             13.
             4.
             
          
           
             s
             Psal.
             10.
             17.
             
          
           
             t
             Philip.
             2.
             13.
             
          
           
             “
             Huc
             usque
             te
             faciente
             profeci
             ,
             ut
             desiderē
             desiderare
             te
             .
             Quid
             est
             autem
             desiderare
             desiderium
             ?
             Si
             enim
             desidero
             esse
             desiderans
             ,
             jam
             invenio
             me
             desiderantē
             .
             Sed
             nunquid
             desiderium
             tui
             desiderantem
             ,
             quasi
             non
             habeam
             ,
             aut
             desiderium
             majus
             quam
             habeam
             ?
             Gulielm
             .
             de
             S.
             Theodor.
             de
             amor
             .
             Dei
             c.
             2.
             
          
           
             u
             Christiani
             sumus
             affectu
             magis
             quàm
             effectu
             .
             Et
             maxima
             pars
             Christianismi
             est
             toto
             pectore
             velle
             fieri
             Christianū
             .
             Itaque
             scitè
             Aug.
             in
             1.
             
             Ioan.
             tr
             .
             4.
             
             Tota
             vita
             boni
             Christiani
             sanctū
             desiderium
             est
             .
             Et
             Pern
             .
             in
             Cant.
             84.
             
             Magnum
             bonū
             quaerere
             Deum
             :
             primum
             in
             donis
             ,
             ultimum
             in
             profectibus
             est
             .
             Virtutum
             nulli
             accedit
             ,
             cedit
             nulli
             .
             Cui
             accedat
             ,
             quam
             nulla
             praecedit
             ?
             cui
             praecedat
             ,
             quae
             omnium
             magis
             consummatio
             est
             ?
             Quae
             enim
             virtus
             ascribi
             potest
             ,
             non
             quaerenti
             Deum
             ?
             aut
             quis
             terminus
             quaerenti
             Deum
             ?
             Psal
             105.
             4.
             
             Sed
             &
             Lactant.
             instit
             .
             l.
             6.
             c.
             5.
             
             Virtus
             nostra
             tota
             posita
             est
             in
             voluntate
             faciendi
             bona
             .
          
           
             x
             Rō
             .
             7.
             15
             ,
             18
             ,
             19
             ,
             21.
             
             Philip.
             3.
             12
             ,
             15.
             
             Duplex
             est
             perfectio
             ,
             una
             quae
             est
             in
             expletione
             virtutum
             ,
             quam
             se
             negat
             assecutum
             ;
             altera
             cum
             quis
             proficit
             ,
             &
             ad
             anterior
             a
             nititur
             .
             Origen
             .
             in
             Rom.
             Et
             imperfectum
             &
             perfectum
             se
             dicit
             ;
             imperfectū
             cogitando
             quantū
             sibi
             ad
             justitiam
             desit
             ,
             cujus
             plenitudinemesurit
             &
             sitit
             ;
             perfectum
             autem
             quod
             &
             imperfectionem
             confiteri
             non
             erubescit
             ,
             &
             ut
             bene
             pervenial
             ,
             bene
             procedit
             .
             Aug.
             ad
             2.
             
             Ep.
             Pelag.
             l.
             3.
             c.
             7.
             
          
           
             a
             Num.
             23.
             10.
             
          
           
             †
             Optabat
             sibi
             extrema
             justorum
             ,
             sed
             non
             ita
             &
             principia
             .
             Mortem
             spiritualium
             optant
             sibi
             carnales
             ,
             quorum
             vitam
             tamen
             abhorrent
             .
             Bern.
             in
             Cant.
             2.
             
             Non
             curant
             qu●rere
             ,
             quae
             tamen
             desiderant
             invenire
             :
             cupiunt
             consequi
             ,
             non
             &
             sequi
             .
             Ibid.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot.
             ethic
             .
             l.
             1.
             c.
             1.
             &
             polit
             .
             l.
             1.
             c.
             1.
             
          
           
             c
             Matth.
             5.
             3.
             
          
           
             d
             Matth.
             5.
             4.
             
          
           
             e
             Matth.
             5.
             6.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot.
             de
             anima
             .
             lib.
             2.
             cap.
             3.
             
          
           
             g
             Hinc
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             sympos
             .
             probl
             .
             l.
             5.
             c.
             3.
             
             Et
             inde
             Sitiendi
             verbum
             deduci
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quia
             cibum
             sequitur
             sitis
             .
             Iul.
             Scalig.
             de
             caus
             .
             ling.
             Lat.
             c.
             126.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             ibid.
             c.
             2.
             
          
           
             *
             Quanto
             inanior
             ,
             tanto
             fas●idiosior
             .
             Aug.
             confess
             .
             l.
             3.
             c.
             1.
             
          
           
             i
             2
             King.
             6.
             25
             ,
             28
             ,
             29.
             
             Lament
             .
             1.
             11.
             
             Hinc
             Lysimachꝰ
             siti
             laborans
             cum
             post
             se
             suosque
             hosti
             deditos
             bibisset
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Plut.
             in
             apophth
             .
          
           
             “
             Fames
             &
             sitis
             dolores
             sunt
             .
             Aug.
             confess
             .
             l.
             10.
             c.
             31.
             
             Vide
             &
             eundem
             de
             Music.
             l.
             6.
             c.
             5.
             
          
           
             †
             Est
             sitis
             interior
             ,
             uti
             &
             venter
             interior
             ;
             quia
             est
             homo
             interior
             .
             Aug.
             in
             Ioan.
             32.
             
             Ipsum
             desiderium
             sitis
             est
             animae
             .
             Idem
             in
             Psal.
             62.
             
          
           
             k
             Philip.
             3.
             8
             ,
             9
             ,
             10.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Macar
             .
             homil
             .
             45.
             
          
           
             m
             Quomodo
             Rachel
             de
             prole
             .
             Gen.
             30.
             1.
             
          
           
             Verba
             Domini
             sunt
             ;
             non
             est
             fas
             fidē
             suspendere
             .
             Credant
             ,
             quod
             non
             experi●●tur
             ,
             ut
             fructū
             quandoque
             experientiae
             fidei
             merito
             consequantur
             .
             Bern.
             in
             Cant.
             84.
             
          
           
             n
             Iohn
             14.
             6.
             
          
           
             *
             Quaerit
             anima
             verbum
             ,
             sed
             quae
             à
             verbo
             prius
             quaesita
             sit
             .
             Audi
             profugam
             &
             deviam
             ,
             quid
             doleat
             ,
             &
             quid
             petat
             .
             Psal.
             119.
             176.
             
             Nec
             expositam
             omninò
             nec
             relictam
             dixerim
             qu●reverti
             cupit
             ,
             &
             requiri
             petit
             .
             Vnde
             enim
             haec
             voluntas
             illi
             ?
             nisi
             quod
             à
             verbo
             visitata
             sit
             &
             quaesita
             .
             Nec
             otiosa
             quaesitio
             ,
             quae
             operat●
             est
             voluntatē
             ,
             fine
             qu●
             reditus
             esse
             non
             potest
             .
             Meminerit
             ergò
             se
             &
             quaesitam
             prius
             &
             prius
             dilectam
             ,
             atquae
             〈◊〉
             esse
             quod
             &
             qu●rit
             &
             diligit
             .
             Cant.
             3.
             1.
             
             Bern.
             in
             Cant.
             84.
             
             Nec
             repellet
             requirentem
             ,
             qui
             contemnentem
             requisivit
             .
             Ibid.
             
          
           
             “
             Luke
             8.
             55.
             
          
           
             †
             In
             signum
             verae
             &
             perfectae
             sa●itatis
             .
             Iansen
             .
             〈◊〉
             .
             c.
             34.
             
          
           
             Note
             8.
             
             Desire
             and
             Endeuour
             of
             Growth
             in
             Grace
             .
          
           
             o
             2
             Pet.
             3.
             18.
             
          
           
             *
             1
             Pet.
             2.
             2.
             
          
           
             p
             Luke
             17.
             5.
             
          
           
             “
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Euripid
             .
             apud
             Aristot.
             Rhet.
             l.
             1.
             c.
             11.
             
          
           
             q
             Eph●s
             .
             4.
             16.
             
          
           
             r
             Rom.
             12.
             5.
             1
             
             Cor.
             12.
             27.
             
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Obiection
             1.
             
          
           
             Answer
             1.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             epist.
             65.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             Caes.
             homil
             .
             3.
             
             Vt
             oculus
             ,
             sic
             animus
             se
             non
             videns
             ,
             alia
             cernit
             .
             Ex
             Cic.
             Tuscul.
             l.
             1.
             
             Ioā
             .
             Sarisb
             .
             metalog
             .
             l.
             4.
             c.
             20.
             
             Corporis
             oculus
             alios
             oculos
             videt
             ,
             se
             non
             videt
             :
             non
             sic
             mens
             .
             Aug.
             de
             Trinit
             .
             l.
             9.
             c.
             3.
             
          
           
             t
             Oculis
             corporis
             magis
             alij
             oculi
             noti
             sunt
             ,
             quam
             ipsi
             sibi
             .
             Nunquā
             enim
             praeter
             specula
             se
             vident
             .
             Aug.
             de
             Trin.
             l.
             10.
             c.
             3.
             
             Facies
             nisi
             in
             speculo
             non
             videtur
             .
             Absens
             enim
             ab
             aspectu
             nostro
             etiam
             facies
             ipsa
             ,
             quia
             non
             ibi
             est
             quo
             dirigi
             potest
             .
             Ibid.
             c.
             9.
             
          
           
             *
             Qua
             vehimur
             navi
             fertur
             ,
             cùm
             stare
             videtur
             :
             Quae
             manet
             in
             flatione
             ,
             ea
             propt●r
             creditur
             ire
             :
             Et
             fugere
             ad
             puppim
             colles
             campique
             videntur
             ,
             Quos
             agimus
             praeter
             ●●vim
             ,
             velisque
             volamus
             .
             Lucret.
             rer
             .
             nat
             .
             l.
             4.
             
          
           
             “
             Vides
             ne
             naevem
             illam
             ?
             nobis
             flare
             videtur
             .
             At
             eis
             qui
             in
             navi
             sunt
             ,
             moveri
             haec
             villa
             .
             Cic.
             Academ
             .
             l.
             4.
             
             Gemina
             his
             habet
             Origen
             .
             in
             Psal.
             36.
             hom
             .
             5.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Greg.
             Naz.
             in
             Cyprian
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             ●asil
             .
             homil
             .
             3.
             
             Homines
             neque
             proximè
             assita
             ,
             neque
             longulè
             dissita
             cernimus
             .
             Apul.
             florid
             .
             1.
             
          
           
             x
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Plut.
             de
             iracund
             .
          
           
             y
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             Aliena
             nobis
             ,
             nostra
             plus
             aliis
             patent
             .
             Aliena
             quisque
             melius
             cernit
             quàm
             sua
             .
             Ter.
             heaut
             .
             3.
             1.
             
             Aiunt
             homines
             plus
             in
             alieno
             negotio
             videre
             quàm
             in
             suo
             .
             Quaedam
             sunt
             quae
             sapientes
             etiam
             in
             alio
             quàm
             in
             se
             diligentius
             vident
             .
             Sē
             .
             ep
             .
             109.
             
             Facilius
             est
             de
             alienis
             judicare
             quàm
             de
             suis.
             Lactant
             .
             instit
             .
             l.
             2.
             c.
             3.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             profect
             .
          
           
             a
             Magna
             pars
             est
             profectus
             velle
             proficere
             .
             Sen.
             ep
             .
             72.
             
             Ambulare
             proficere
             est
             .
             Sedet
             is
             ,
             qui
             proficere
             non
             curat
             .
             Id
             caveto
             ,
             &
             si
             morte
             praeventus
             fueris
             ,
             in
             refrigerio
             eris
             .
             Omnes
             enim
             qui
             in
             desiderio
             inveniuntur
             proficiendi
             ,
             si
             morte
             praeoccupati
             fuerint
             ,
             in
             eo
             quod
             eis
             deest
             sunt
             perficiendi
             .
             Bern.
             in
             Cant.
             49.
             
          
           
             †
             Amando
             bonum
             meli●res
             efficimur
             .
             Aug.
             in
             Psal.
             143.
             
             Ambulas
             si
             amas
             .
             Non
             enim
             passibus
             ad
             Deum
             ,
             sed
             affèctibus
             currimus
             .
             Idem
             de
             Cant.
             nev
             .
             c.
             2.
             
          
           
             Answer
             2.
             
          
           
             b
             Quando
             peregrinatur
             quis
             ad
             S●
             Iacobi
             ,
             aliquando
             proficiscitur
             viam
             recogitans
             ;
             aliquando
             progreditur
             ,
             nihil
             recogitans
             ;
             aliquando
             nec
             progreditur
             ,
             nec
             recogitat
             ,
             dum
             dormit
             .
             In
             primo
             est
             continuatio
             naturae
             &
             moris
             actualis
             ;
             in
             secundo
             naturae
             actualis
             ,
             moris
             virtualis
             ;
             in
             tertio
             discontinuatio
             motus
             naturalis
             ,
             sed
             continuatio
             motus
             moris
             habitualis
             ;
             quia
             non
             est
             apposita
             opposita
             ●●luntes
             .
             Gerson
             ,
             de
             valore
             orat
             .
          
           
             Omnis
             amor
             aut
             ascendit
             ,
             aut
             descendit
             .
             Desiderio
             enim
             bon●
             levamur
             ad
             Deum
             ,
             &
             desiderio
             malo
             ad
             ima
             praecipitamur
             .
             Aug.
             in
             Psal.
             122.
             
             Non
             enim
             ambulando
             sed
             amando
             ad
             Deum
             itur
             .
             Idem
             epist.
             52.
             
             Non
             pedibus
             ,
             s●d
             affectibus
             ,
             nec
             migrando
             ,
             sed
             amando
             ad
             eum
             venimus
             :
             quanquā
             secundùm
             interiorem
             hominē
             ,
             &
             qui
             amit
             ,
             migrat
             .
             Aliud
             enim
             est
             migrare
             corpore
             ,
             aliud
             corde
             .
             Migrat
             corpore
             ,
             qui
             motu
             corporis
             mutat
             locū
             :
             migrat
             corde
             ,
             qui
             motu
             cordis
             mutat
             affectum
             .
             Idem
             in
             Ioan.
             32.
             
             Hic
             non
             solùm
             ire
             ,
             sed
             pervenire
             ,
             nihil
             〈◊〉
             liud
             quàm
             ve●●●e
             .
             I
             de
             confess
             .
             l.
             8.
             c.
             8.
             
          
           
             c
             Quaeris
             quid
             sit
             quod
             oblivione
             acceplorum
             nobis
             faciat
             ?
             cupiditas
             accipiendorum
             .
             Cogitamus
             non
             quid
             impetratum
             ,
             sed
             quid
             impetrandum
             sit
             .
             Sen.
             epist.
             81.
             
             Solebat
             Attalus
             hac
             imagine
             uti
             :
             Vidisti
             aliquando
             canem
             missa
             à
             Domino
             frusta
             apert●
             cre
             captantē
             ?
             quicquid
             excepit
             ,
             protinus
             devorat
             ,
             &
             semper
             ad
             spem
             futuri
             hiat
             .
             Ibid.
             72.
             
             Vltra
             se
             cupidit●
             porrigit
             ,
             &
             foelicitatē
             suam
             nō
             intelligit
             :
             quia
             nō
             unde
             venerit
             respicit
             ,
             sed
             quo
             tendat
             .
             Idē
             de
             bē
             .
             l.
             2.
             c.
             27.
             
          
           
             d
             Philip.
             3
             13.
             
          
           
             Answer
             3.
             
          
           
             e
             Instat
             equis
             o●●riga
             suos
             vincentibus
             ,
             illam
             Praeteritum
             te●●●●t
             extren●s
             inter
             euntem
             Horaet
             .
             serm
             .
             l.
             1.
             sat
             .
             1.
             
          
           
             f
             Luke
             12.
             19.
             
          
           
             g
             Genes
             .
             33.
             9.
             
             Si
             dixisti
             ,
             sufficit
             ,
             defecisti
             .
             Bern.
             de
             consid
             .
             2.
             
          
           
             h
             Apoc.
             3.
             17.
             
             Quomodo
             enim
             proficis
             ,
             si
             tibi
             jam
             sufficis
             ?
             Ibid.
             
          
           
             i
             Galat.
             6.
             3.
             1
             
             Cor.
             8.
             2.
             
          
           
             k
             Omnia
             illi
             desunt
             ,
             qui
             sibi
             nihil
             deesse
             putat
             .
             Bern.
             de
             consid
             .
             l.
             2.
             
          
           
             l
             Satis
             nos
             consequi
             ,
             si
             inter
             pess●●●os
             non
             sumus
             .
             Sen.
             ep
             .
             76.
             
             Non
             est
             bonita●
             pessimis
             esse
             meliorem
             .
             Ibid.
             79.
             
             Perfectū
             nolle
             essè
             delinquere
             est
             .
             Hierō
             .
             ad
             〈◊〉
             .
             &
             ad
             Iulian.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Greg.
             Naz.
             in
             Matth.
             19.
             11
             ,
             12.
             
          
           
             m
             Qui
             melior
             esse
             non
             cupit
             ,
             nec
             est
             bonus
             .
             Vbi
             incipis
             nolle
             〈…〉
             definis
             essè
             bonùs
             .
             Bern.
             epist.
             91.
             
             Vbi
             sunt
             qui
             dieere
             s●lent
             ,
             sufficit
             nubis
             ,
             nol●mus
             esse
             me●●res
             quàm
             patres
             nostri
             ?
             non
             vis
             proficere
             ?
             〈◊〉
             ergo
             deficere
             .
             nolle
             proficere
             ,
             deficere
             est
             .
             Sic
             ,
             inquis
             ,
             〈◊〉
             vi●ere
             vo●
             ;
             &
             〈◊〉
             in
             quo
             perv●ni
             :
             〈…〉
             ,
             nec
             melior
             cupio
             .
             Hoc
             ergò
             vis
             quod
             essè
             non
             〈◊〉
             .
             Quid
             〈…〉
             in
             hoe
             s●●ulo
             ?
             Homo
             〈…〉
             est
             .
             Idem
             epist.
             254.
             
          
           
             n
             Qui
             melior
             esse
             non
             vult
             ,
             pro
             certo
             non
             est
             bonus
             .
             Bern.
             ep
             .
             91.
             
             Imo
             ,
             qui
             non
             vult
             esse
             optimus
             ,
             non
             est
             revera
             bonus
             .
             Injustus
             est
             ,
             qui
             non
             desider●t
             ●mare
             te
             quantum
             ab
             aliqua
             creatura
             rational●
             possibile
             est
             te
             〈◊〉
             .
             Desiderat
             ergo
             etiam
             minimus
             quisque
             ,
             quicunque
             ille
             est
             ,
             tantum
             te
             amare
             ,
             quantum
             amat
             ,
             quicunque
             plus
             eo
             amat
             ,
             non
             aemula
             insectiatione
             ,
             sed
             pia
             &
             devota
             ●●tatione
             .
             Guliel
             .
             de
             S.
             Theod.
             de
             amor
             .
             Dei
             c.
             3.
             
          
           
             o
             Eccles.
             5.
             10.
             
             Avarus
             animus
             ,
             ●●llo
             satiatur
             lucro
             .
             P.
             Syr.
             Senec.
             epist.
             94.
             
             Nil
             satis
             est
             .
             Horat.
             serm
             .
             1.
             
             Semper
             avarus
             eget
             .
             Idem
             epist.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             profect
             .
          
           
             p
             N●scit
             virtus
             mensuram
             gratiae
             .
             Ambr.
             in
             Luc.
             l.
             5.
             c.
             6.
             
             Amori
             〈◊〉
             satis
             est
             :
             Amor
             exaestuat
             ;
             se
             non
             capit
             ;
             immensitatem
             aemulatur
             ,
             dum
             metam
             nescit
             affectui
             ponere
             :
             non
             excusat
             ,
             sed
             accusat
             se
             de
             infirmitate
             ;
             non
             capit
             de
             impossibilitate
             remedium
             ,
             Galbert
             .
             in
             Cant.
             19.
             
          
           
             q
             Iob
             14.
             2.
             
             Nihil
             stat
             ,
             nihil
             fixum
             manet
             .
             Aug.
             in
             Iam.
             31.
             
             Non
             stat
             vel
             temporis
             puncto
             ,
             sed
             s●e
             intermissione
             labitur
             ,
             quicquid
             continua
             immutatione
             sensim
             currit
             in
             finem
             non
             consummantem
             ,
             sed
             consumentem
             .
             Idem
             de
             pecc
             .
             mer.
             &
             remi
             .
             l.
             1.
             c.
             16.
             
          
           
             r
             Iob
             9.
             26.
             
             Vita
             nostra
             navigationi
             similis
             est
             .
             Is
             namque
             qui
             navigat
             ,
             stat
             ,
             sedet
             ,
             jacet
             ,
             vadit
             ;
             qu●●
             navis
             impulsu
             ducitur
             :
             ita
             &
             nos
             ,
             sive
             vigilantes
             ,
             sive
             dormientes
             ,
             &c.
             per
             momenta
             temporum
             quotidiè
             ad
             finem
             tendimus
             .
             Greg.
             in
             registr
             .
             l.
             6.
             ep
             .
             26.
             
             Nam
             vita
             morti
             propior
             est
             quotidie
             .
             Phaedr
             .
             fab
             .
             l.
             4.
             
             Velut
             secundo
             cymba
             vecta
             flumine
             Sensim
             propinquat
             litori
             :
             sic
             indies
             V●vendo
             morti
             appellimur
             propinquius
             .
             Rittershus
             .
          
           
             s
             Inter
             profectum
             &
             defectum
             nihil
             medium
             invenitur
             .
             Sed
             quomodo
             ipsum
             corpus
             nostrum
             continuè
             aut
             crescere
             constat
             aut
             decres●ere
             :
             sic
             necesseest
             &
             spiritum
             aut
             proficere
             semper
             aut
             deficere
             .
             Bern.
             ep
             .
             254.
             
          
           
             Obiection
             2.
             
          
           
             t
             Gen.
             28.
             12.
             
             Vidit
             Iacob
             in
             scala
             Angel●s
             ascendentes
             &
             descendentes
             :
             stantem
             vel
             residentem
             nemimem
             .
             Idem
             ep
             .
             91.
             &
             de
             vit
             .
             solit
             .
             Vnum
             ergò
             è
             duob●●
             necesse
             est
             ,
             aut
             semper
             proficere
             ,
             aut
             prorsus
             deficere
             .
             Idē
             de
             divers
             .
             36.
             
             Plut.
             ipse
             de
             profect
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             u
             Indefessum
             proficiend●
             fludium
             ,
             &
             jugis
             conatus
             perfectionis
             (
             pros●●tus
             ,
             imò
             &
             )
             pe
             fectio
             reputatur
             .
             Bern.
             epist.
             254.
             
             Et
             si
             studere
             perfectioni
             perfectum
             est
             esse
             ,
             ut●
             Idem
             ibid.
             certè
             &
             Profectui
             studere
             ,
             ipsum
             est
             proficere
             .
          
           
             x
             Animi
             imperium
             ,
             corp●ri●
             〈◊〉
             .
             Salust
             .
             Catill
             .
          
           
             Answer
             .
          
           
             y
             Aris●ot
             .
             de
             anima
             ,
             l.
             1.
             c.
             4.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Menaud
             .
             apud
             Plut.
             de
             fortua
             .
             &
             Cercida
             apud
             Stob.
             c.
             4.
             
             A●●mum
             videre
             &
             audire
             ;
             nō
             eas
             partes
             quae
             quasi
             fenestrae
             sunt
             animae
             .
             Cic.
             Tuscul.
             l.
             1.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot.
             ibid.
             
          
           
             b
             Vt
             quamvis
             tacet
             Hermogenes
             ,
             cātor
             tamen
             ,
             atque
             Optimus
             est
             modulator
             :
             ut
             Alfen
             '
             vafer
             ,
             omni
             Abjecto
             instrumento
             ●●tis
             ,
             clausaque
             taberna
             Sutor
             erat
             .
             -Horat
             .
             ●erm
             .
             l.
             1.
             sat
             .
             3.
             
          
           
             c
             Corpus
             enim
             tunc
             instar
             organi
             Musici
             ,
             non
             〈◊〉
             contemperatis
             &
             recte
             dispofiti
             ,
             sed
             quasi
             cofracts
             &
             〈◊〉
             .
             August
             .
             nomme
             de
             spi●
             .
             &
             anun
             .
             c.
             14.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             profectus
             i●diciis
             .
          
           
             e
             Ne
             nunc
             quidem
             vires
             desidero
             adolescen●is
             :
             non
             plus
             quàm
             adolescens
             etiam
             vires
             tauri
             aut
             elephantis
             desiderabam
             .
             Cic.
             de
             senect
             .
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             profect
             .
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             1
             Pet.
             1.
             23.
             
          
           
             h
             Hinc
             illud
             Virg.
             Aen.
             6
             .
             -quantum
             non
             noxia
             corpora
             tardant
             ;
             Terrenique●ebetant
             artus
             ,
             〈…〉
             .
          
           
             i
             Rom.
             10.
             14
             ,
             17.
             
          
           
             k
             Num.
             22.
             28.
             2
             
             Pet.
             2.
             16.
             
          
           
             l
             Luk.
             1.
             15.
             
             In
             utero
             priusquam
             nasceretur
             renatus
             .
             Greg.
             mor.
             l.
             3.
             c.
             4.
             
             Quod
             tamen
             Aug.
             impossibile
             censet
             .
             Nem●
             ,
             inquit
             ,
             ante
             renatus
             quàm
             natus
             .
             Et
             ,
             Renasci
             nemo
             potest
             antequam
             sit
             natus
             .
             Aug.
             epist.
             57.
             &
             de
             verb.
             Ap.
             14.
             
             Verum
             regenitum
             si
             dixisset
             Gregorius
             ,
             &
             id
             est
             propriè
             loquendo
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             contradictionis
             speciem
             omnem
             sustulisset
             .
          
           
             m
             Drvina
             potentia
             non
             est
             med●is
             alligata
             .
             Aug.
             in
             Gen.
             ad
             lit
             .
             l.
             6.
             c.
             13.
             
          
           
             n
             Actiones
             enim
             corporis
             ;
             animi
             virtutes
             &
             vitia
             .
             Aug.
             nō
             .
             de
             spir
             .
             &
             anim
             .
             c.
             14.
             
          
           
             o
             Etiam
             in
             ma●imis
             angusti●
             libera●s
             est
             animus
             .
             Sen.
             de
             benef
             .
             l.
             1.
             c.
             8.
             
          
           
             Note
             9.
             
          
           
             Diligence
             in
             Discouerie
             of
             Corruptions
             .
          
           
             p
             Psal.
             19.
             12.
             
          
           
             q
             Spin●us
             de
             Iustit
             .
             Christian.
             Postquam
             diligenter
             cubiculū
             everrimus
             ,
             id
             nobis
             perpurgatum
             videtur
             .
             At
             sole
             per
             fenestras
             illucente
             ,
             radios
             atomorum
             sordibus
             infinitis
             permistos
             videmus
             .
          
           
             r
             1
             Sam.
             13.
             14.
             
          
           
             s
             Psal.
             40.
             12.
             
          
           
             t
             Psal.
             119.
             59.
             
             Nos
             contra
             .
             Dissimulamus
             Dtmini
             quaerere
             voluntate
             ,
             dum
             &
             nostram
             facere
             ,
             &
             aliquam
             de
             ignorantia
             excusationem
             habere
             volumus
             .
             Bern.
             de
             divers
             .
             26.
             
          
           
             u
             Psal.
             119.
             162.
             
          
           
             x
             Psal.
             119.
             7.
             
          
           
             y
             1
             Sam.
             25.
             32
             ,
             33.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             profect
             .
             indic
             .
          
           
             *
             Vt
             liberius
             peccent
             ,
             libenter
             ignorant
             .
             Bern.
             de
             grad
             .
             humil
             .
             c.
             2.
             
          
           
             a
             Psal.
             32.
             9.
             
             Amos
             5.
             10.
             
             Prov.
             9.
             7
             ,
             8.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             profect
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ib.
             
          
           
             b
             Psal.
             36.
             2
             ,
             3.
             
          
           
             c
             Quasi
             conantur
             quaerere
             ,
             &
             timent
             invenire
             .
             Aug.
             in
             Psal.
             35.
             
          
           
             d
             Matth.
             19.
             22.
             
          
           
             e
             Mul●os
             cognovi
             veritate
             agnita
             tristiores
             discessisse
             ,
             quod
             jam
             confuger●
             ad
             ignorantiae
             excusationem
             non
             liceret
             .
             Bern.
             in
             Cant.
             74.
             
          
           
             f
             Ierem.
             42.
             2
             ,
             3
             ,
             5
             ,
             6.
             
             &
             43.
             2
             ,
             3
             ,
             4.
             
          
           
             Note
             10.
             
          
           
             Loue
             of
             God
             ,
             and
             Gods
             childrē
             ;
             with
             Purpose
             of
             constant
             Adherence
             vnto
             him
             ,
             euen
             in
             Want
             of
             Assurance
             of
             his
             Speciall
             Fauour
             .
          
           
             g
             Quia
             dolosè
             agebant
             ,
             ut
             invenirent
             ,
             ubi
             invenerint
             ,
             non
             oderunt
             .
             Si
             enim
             sincere
             &
             non
             dolose
             agerent
             ,
             quod
             inven●rent
             ,
             ●dissent
             .
             Aug.
             in
             Psal.
             35.
             
          
           
             Loue
             of
             God.
             
          
           
             h
             Prov.
             8.
             17.
             
          
           
             i
             Iohn
             14.
             21
             ,
             23.
             
             &
             16.
             27.
             
          
           
             k
             Nemo
             se
             fallat
             .
             Non
             nos
             Deum
             diligeremus
             ,
             nisi
             ipse
             prius
             nos
             dilexisset
             ,
             &
             sui
             dilectores
             secisset
             .
             Aug.
             de
             grat
             .
             &
             lib.
             ●b
             .
             c.
             18.
             
             Nisi
             prius
             quaesita
             non
             quaereres
             ;
             nisi
             prius
             dilecta
             non
             diligeres
             .
             Bern.
             in
             Cant.
             69.
             
          
           
             l
             Rom.
             5.
             5.
             
             Charitas
             Dei
             donum
             Spiritus
             Dei.
             Bern.
             de
             humil
             .
             grad
             .
             3.
             
             Non
             amatur
             Deus
             nisi
             de
             Deo.
             Aug.
             de
             divers
             .
             2.
             
             N●o
             habet
             homo
             unde
             Deum
             diligat
             nisi
             ex
             Deo.
             Idem
             de
             Trinit
             .
             l.
             15.
             c.
             17.
             
             Prorsus
             donum
             Dei
             est
             diligere
             Deum
             .
             Ipse
             ut
             diligeretur
             dedit
             ,
             qui
             non
             dilectus
             dilexit
             .
             Idem
             in
             Ioan.
             102.
             
          
           
             m
             Nihil
             dilectae
             ,
             nihil
             diligenti
             timendum
             ,
             Paveant
             ,
             qu●●
             non
             amant
             .
             Quae
             amat
             ,
             ne
             timeat
             ,
             quia
             amat
             ;
             quod
             non
             amata
             omninò
             non
             faceret
             :
             Itaque
             etiam
             amatur
             .
             Quae
             ●mat
             ,
             amari
             se
             ne
             dubitet
             ;
             non
             magis
             quàm
             amare
             .
             Bern.
             in
             Cant.
             69.
             
             &
             84.
             
          
           
             “
             Nos
             etsi
             te
             minus
             diligimus
             ,
             quàm
             debemus
             ,
             diligimus
             tamen
             quantum
             valemus
             ,
             tantum
             antem
             v●lemus
             quantum
             accepimus
             :
             petimusque
             &
             expetimus
             ,
             ut
             à
             te
             amplius
             accipiamus
             ,
             unde
             〈…〉
             .
             Bern.
             ep
             .
             85.
             
          
           
             n
             Nemo
             se
             dissidat
             amari
             qui
             ja●
             amat
             .
             Libenter
             Dei
             amor
             nostrum
             ,
             quem
             praecessit
             ,
             subsequitur
             .
             Quomodo
             enim
             redamare
             pigebit
             ,
             quos
             amavit
             necdum
             〈◊〉
             ?
             Bern.
             epist.
             107.
             
             Ejus
             am●r
             nostrum
             &
             praeparat
             &
             〈◊〉
             .
             Idem
             de
             dilig
             .
             De●
             c.
             3.
             
          
           
             o
             1
             Iohn
             4.
             9
             ,
             10.
             
             Potest
             nondum
             diligere
             etiam
             dilectus
             :
             sed
             nisi
             ante
             dilectus
             diligere
             non
             potest
             .
             Bern.
             an
             Cant.
             71.
             
          
           
             p
             Psal.
             81.
             15.
             
             Tit.
             3.
             3.
             
          
           
             q
             Rom.
             5.
             8
             ,
             10.
             
             &
             8.
             7.
             
          
           
             †
             Bradford
             Sermon
             of
             Repentance
             .
          
           
             Loue
             of
             Gods
             Children
             for
             God.
             
          
           
             r
             1
             Iohn
             5.
             1.
             
          
           
             s
             2
             Sam.
             9.
             3
             ,
             7.
             
          
           
             t
             1
             Iohn
             2.
             10.
             
          
           
             u
             1
             Iohn
             3.
             14.
             
          
           
             x
             1
             Iohn
             4.
             7.
             
          
           
             y
             1
             Iohn
             4.
             12.
             
          
           
             z
             Ibid.
             
          
           
             a
             Psal.
             16.
             2
             ,
             3.
             
             &
             119.
             63.
             
          
           
             b
             Psal.
             15.
             1
             ,
             4.
             
          
           
             c
             D●ut
             .
             4.
             4.
             
             &
             30.
             20.
             
             Psal.
             73.
             27
             ,
             28.
             
             Act.
             11.
             23.
             
          
           
             Purpose
             of
             Dependance
             .
          
           
             d
             Psal.
             1.
             2.
             
             &
             119.
             15
             ,
             16.
             
             Esai
             .
             58.
             13.
             
          
           
             e
             Psal.
             119.
             8
             ,
             40
             ,
             44
             ,
             48.
             
             &
             128.
             1.
             
          
           
             Constant
             vse
             of
             Gods
             Ordinances
             .
          
           
             And
             Obseruance
             of
             Gods
             wayes
             .
          
           
             f
             Psal.
             119.
             132.
             
          
           
             †
             Esai
             .
             8.
             17.
             
          
           
             Notwithstanding
             Want
             of
             Assurance
             and
             Comfort
             .
          
           
             g
             Iob
             13.
             15.
             
          
           
             h
             Iob
             13.
             24.
             
             Nec
             fic
             probatus
             ab
             officio
             recessit
             .
             Tu
             ,
             inquit
             ,
             avertis
             faciem
             tuam
             à
             me
             ,
             sed
             ego
             non
             sum
             aversus
             à
             te
             .
             Ruffin
             .
             in
             Psal.
             29.
             
          
           
             i
             Psal.
             44.
             17
             ,
             18
             ,
             19
             ,
             20
             ,
             21
             ,
             24.
             
             Nec
             iratum
             colere
             destiter
             .
             an
             t
             numen
             :
             uti
             Sen.
             ad
             Marc.
             c.
             13.
             
          
           
             k
             Esai
             .
             50.
             10.
             
          
           
             l
             Psal.
             77.
             3.
             
          
           
             m
             Psal.
             119.
             81
             ,
             82
             ,
             83.
             
          
           
             n
             Psa.
             6.
             3.
             
             &
             13.
             1.
             
             Subtractio
             namque
             rei
             quam●
             amas
             ,
             augmentatio
             desiderii
             est
             :
             &
             quod
             ardentius
             desiderat
             quis
             ●●grius
             caret
             .
             Bern.
             Cant.
             51.
             
          
           
             o
             Psal.
             62.
             1
             ,
             5
             ,
             6
             ,
             7.
             
          
           
             p
             Psal.
             40.
             1.
             
          
           
             q
             Lament
             .
             3.
             26
             ,
             27
             ,
             28
             ,
             29
             ,
             50.
             
          
           
             r
             2
             King.
             6.
             33.
             
          
           
             s
             1
             Sam.
             28.
             6
             ,
             7.
             
          
           
             t
             Videatur
             similitudo
             de
             Aqua
             tubis
             &
             cana●bꝰ
             conclasa
             ;
             apud
             Greg.
             Naz.
             orat
             .
             31.
             
             Chrysost.
             contra
             Anomaeos
             orat
             .
             5.
             
             &
             Greg.
             Ro.
             in
             P●store
             p.
             3.
             c.
             1.
             
             §.
             15.
             
          
           
             u
             Psal.
             42.
             
             &
             44.
             
             &
             63.
             
             &
             77.
             
             &
             84.
             
             &
             88.
             
             &
             89.
             
             &
             102.
             
             &
             119.
             &c.
             
          
           
             x
             
               Spinaeus
               de
               Iustit
               .
               Christian.
            
             translated
             into
             English
             by
             Mr
             
               I.
               Field
            
             .
             A
             booke
             that
             I
             wish
             were
             reprinted
             againe
             .
          
           
             a
             Motiue
             2.
             
          
           
             b
             Quibusdam
             lac
             ,
             quibusdam
             vinum
             apponitur
             .
             Lacsuaviter
             bibitur
             ,
             dulciter
             liquatur
             ,
             sine
             laesione
             ,
             sine
             amaritudine
             ;
             vinu
             asperius
             est
             ,
             &
             minus
             suave
             .
             Lac
             bibunt
             qui
             in
             sancto
             proposito
             suaeviter
             in●●dunt
             ,
             dulciter
             curru●t
             ,
             &c.
             
             Vinū
             bibunt
             ,
             qui
             vias
             vitae
             aggressi
             ,
             &
             ingressi
             ,
             corporis
             animeque
             tribulationibus
             contorquentur
             ,
             sed
             non
             cedunt
             ,
             neque
             recedūt
             tamen
             .
             Sed
             quis
             horum
             tibi
             videtur
             vel
             ille
             qui
             in
             suavitate
             ,
             vel
             ille
             qui
             in
             asperitate
             currit
             viam
             mandatorum
             Dei
             ?
             primus
             〈◊〉
             ,
             secundus
             furtior
             ;
             uterque
             lamen
             justus
             ,
             uterque
             pius
             .
             Bern.
             deconsc●ent
             .
             c.
             3.
             
          
           
             c
             Voluntas
             est
             ,
             quae
             apud
             nos
             ponit
             o●ficium
             .
             Sen.
             de
             benes
             .
             l.
             6.
             c.
             12.
             
          
           
             d
             Quomodò
             de
             aegroto
             Aug.
             in
             Psal.
             118.
             conc
             .
             8.
             
             Aegrotus
             qui
             fastidio
             laborat
             ,
             &
             vult
             evadere
             hoc
             malum
             ,
             concupiscit
             desiderare
             cibum
             ,
             dum
             concupiscit
             non
             habere
             fastidium
             .
             Et
             appetit
             animus
             ,
             ut
             appeta●
             corpus
             ,
             quando
             appetit
             animus
             ,
             nec
             appetit
             corpus
             .
          
           
             e
             Galat.
             2.
             20.
             1
             
             Iohn
             3.
             14.
             
             &
             5.
             19
             ,
             20.
             
          
           
             f
             Non
             praecedunt
             justificandum
             ,
             sed
             sequuntio
             justificafum
             .
             Aug.
             de
             fid
             .
             &
             oper
             .
             c.
             14.
             
          
           
             g
             Rom.
             3.
             28.
             
             &
             3.
             1.
             
          
           
             h
             Servator
             loquitur
             ,
             Veri●as
             pollicetur
             :
             Qui
             audit
             verba
             mea
             ,
             &
             credit
             ei
             qui
             misit
             me
             ,
             habet
             vitam
             aeternum
             ,
             trans●t
             de
             morte
             ad
             vitam
             ,
             &
             in●udicium
             non
             veniet
             .
             Ego
             audrvi
             ,
             credidi
             ;
             infidelis
             cùm
             essem
             ,
             factus
             sum
             fidelis
             :
             Trans●●
             ergò
             à
             morte
             ad
             vitam
             ,
             &
             injudicium
             non
             veniam
             ,
             non
             praesumptione
             mea
             ,
             sed
             ipsius
             promissione
             .
             Aug.
             in
             Ioan.
             5.
             24.
             
          
           
             i
             Act.
             11.
             23.
             
             Hec
             suaderi
             ,
             à
             verbo
             quaeri
             ;
             persuaderi
             ,
             invenir●
             est
             ,
             Bern.
             in
             Cant.
             84.
             
          
           
             k
             Psal.
             13.
             1
             ,
             5.
             
             &
             43.
             2
             ,
             5.
             
          
           
             l
             Matt.
             15.
             
             22-28
             .
          
           
             Question
             .
          
           
             m
             Mr
             Chibald
             Triall
             of
             Faith.
             
          
           
             Answer
             .
          
           
             n
             -
             quod
             nimis
             miseri
             volunt
             ,
             Hoc
             facilè
             credunt
             ,
             Immò
             quod
             metuunt
             nimis
             ,
             Nunquā
             amovert
             posse
             ,
             nec
             tolli
             p●tant
             .
             Prona
             est
             timori
             semper
             in
             pejus
             fides
             .
             Sen.
             Herc.
             fur
             .
             2.
             1.
             
             Nec
             tutum
             patitur
             esse
             securum
             pavor
             .
             Idē
             de
             gaudio
             .
             Luk.
             24.
             41.
             
          
           
             o
             Iohn
             3.
             16
             ,
             36.
             
             &
             5.
             24.
             
          
           
             p
             Psal.
             31.
             22.
             
             &
             77.
             7
             ,
             8
             ,
             9.
             
             &
             88.
             14.
             
             &
             116.
             11.
             
          
           
             q
             Psal.
             51.
             11
             ,
             12.
             
          
           
             r
             2
             Pet.
             1.
             10.
             
          
           
             s
             Ephes.
             6.
             24.
             
          
           
             t
             Coloss.
             1.
             4.
             
          
           
             u
             2
             Chron.
             14.
             11.
             
          
           
             x
             Act.
             4.
             12.
             
             Iohn
             6.
             68.
             
          
           
             y
             Iob
             13.
             15.
             
          
           
             z
             Psal.
             40.
             1.
             
          
           
             *
             Pro●
             .
             16.
             10.
             
          
           
             Conclusion
             .
          
           
             a
             Psal.
             77.
             2.
             
          
           
             b
             Esai
             .
             61.
             3.
             
          
           
             c
             Psal.
             16.
             11.
             
          
           
             d
             Iohn
             16.
             22.