merry for having a great deal of wealth then any creature that is put a part to be kild has cause to be glad though glad enough too no doubt he is for having a great deale of meat For even in the same manner are they fed and therefore they have the same cause to feare they are left if not designed to the same end They are fed with the fat of the Land but leane meat and poverty is more wholesome and fatted up with plentifull feeding So Eliphas speakes Job 15 27 He covereth his face with his fatnesse and maketh collops of sat in his flankes But then see what he sayes afterward vers 29 30. He shall not be rich neither shall his substance continue neither shall he prolong the perfection there of upon the earth He shall not depart out of darknesse the flame shall dry up his branches and by the breath of his mouth shall he goe away Little doe they think why they are thus sufferd to prosper and sufferd to prosper thus viz that like beasts they may be fitter for slaughter When the wicked spring as the grasse and when all the workers of iniquity doe flourish it is that they shall be destroy'd for ever Psalm 92.7 The fatter they are the fitter they are for slaughter the sooner slain * Psal 78.31 He slew the fattest of them Did I say a wicked man is fed with prosperity Nay but he need not be fed for he will feed himselfe if he be let alone and have meat enough unlesse being in honour he had as he has not understanding enough though it were never so little more then the beasts that perish to be temperate in the use of it He is like bad ground Whether he have any thing sown on him or whether he have nothing he is all one unlesse the difference be in this that he brings forth most weeds when he is sown with the best seed Prosperity is to him as a horse which he can neither breake nor ride and so he must needs be thrown A wicked man having a bad heart or as I may say a bad stomack prosperity and the best meat that can be given him will beget in him nothing but ill humours fears and cares and vexations and sins continuall distempers both of body and mind Perhaps sometimes his prosperity has not these troubles with it Yet is it not enough to make him merry No it is too negative so and that which makes a man truly merry must be more positive He must take delight in it he must enjoy himselfe in the prosperity as well as enjoy the prosperity or else it will be nothing worth This a wicked man can never doe though he should have never so much and enjoy never so much outward peace * Prosperity so the word is used in our Bible because he has no peace within Having no peace within him what ever peace he has without him he can no more be merry then a Prince who is plundring of another mans house abroad and in the mean time has an enemie seizing upon his kingdome at home But then againe here is more misery for a wicked man For as he is not able to use prosperity so that which will necessarily adde to his sorrow he must necessarily have it As he knows not what to doe with it so he knows not what to doe without it For he has no strength to encounter with adversity and is no more able to live merry in sad times then a man that is not before hand is able to live plentifully in a dearth or a man that has no stock of money to lay out is able to get his living by a trade Being poore without a stock of grace he cannot find himselfe maintenance and being lazy without a principle of grace he will never labour to get it His soule is naked and without the garment of faith to keep it warme and so cannot endure the cold It is loose and without the anchor of hope to hold it fast and so cannot endure the stormes of affliction Certainly it must needs be starv'd to death it must needs be miserable toss'd in this world and irrecoverably cast away in the world to come Wherewith should a wicked man encounter with adversity The best weapon for such an use must be a strong soule for a strong body opposed to miseryes is but a great heap of wood to a flame of fire but alas his soule is so sick with sin that insteed of easing him of his burden it will adde more weight and presse him lower to the ground But I will not speake much of adversity lest wicked men tell me I may spare my labour they are not so much troubled with it I will returne therefore and have a word more of their prosperity which they so much brag of and of which they have so little cause to brag considering to what passe it brings them they being so much the more miserable in the end for that their beginning was so happy Nay not only their end hereafter but every interuption of their condition while they are here is so much the worse For the more they have and the fatter they are the more is their griefe when they lose and the greater their paine when they are any way sick or afflicted as it is usually seene in fatt and corpulent men in regard of bodily sicknesse and yet they are subject also to as much as another and more too as full bodies are to diseases What a sad comfortlesse sight is a wicked man in his sicknesse or in any other affliction whereas on the contrary what comfort is there in a godly man not onely to himselfe but to any other that shall visit him even then when the hand of God is heaviest upon him All sorts of evills partly by their Suddennesse partly by violence and partly by his owne unpreparednesse and security presuming of nothing but peace like naturall things meeting with things of a contrary quality have their full blow upon a wicked man That which was threatned to the Babylonians is usually his case Therefore shall evill come upon thee thou shalt not know from whence it rises and mischiefe shall fall upon thee thou shalt not be able to put it off and desolation shall fall upon thee suddenly which thou shalt not know Isa 47.11 His Candle seldome goeth out but is put * Job 21.17 out suddenly though I speak not so much of outward admonitions as of Gods inward preparation of this heart But to returne to the wicked mans Joy Give me leave to mention a few reasons why a wicked man's mirth that which he has is so short liv'd My reasons shall be drawne 1. From the Abundance of helps which it needs and from the weaknesse and fullibility of those helps 2. From its imperfection both in regard of its subject and object and also in its owne nature For the first viz the Abundance of helps which it
2 3. Let us break their bonds asunder and cast away their cords from us But we feare not that you will take any hurt by this for we trust we have compounded you a sufficient antidote against such poyson in what hath been already said if not we have choice of many ingredients more which we doubt not will make the physick strong enough 4ly Fourth ground Accepcion of actions A fourth cause that a godly man hath to be merry may be The acceptation of his actions whereof he hath good assurance by the testimony of God's Spirit For we see amongst our selves 't is a very great cheering to a man both in and for the doing of a thing if the person for whom he does it accept's of it as the contrary must needs be a great discouragemet Goe thy way eat thy bread with joy and drink thy wine with a merry heart for God now accepteth thy work Eccles 9.7 I said By the testimony of God's Spirit for that must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Rom 8.16 witnesse together with his spirit or else the witnesse of his own spirit or conscience is nothing worth And therefore Paul when he had commended the truth of what he was to say to the Romanes by the testimony of his conscience as if he had said nothing if he had said no more presently added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Holy Ghost Rom 9.1 I I say the truth in Christ I lye not my conscience also bearing me witnes in the Holy Ghost When I have spent howers in prayer or hearing or meditation or fasting nay when I have well spent my whole life let me but have Enoch's testimony * Heb 11.5 Fift ground Experience of God's love that I have pleased God how will my heart rejoyce 5ly A fift ground may be Experiences of God's love which a good Christian hath a great many more then he takes notice of and that I must needs tell him is his usuall fault Is it not of efficacy think you to make a man merry to have in his mind when he is alone and to be able to talke of when he is in company such and such a mercy recieved at such and such a time How such a time God hedged up his way into sinne how at such a time he hedged up his way into misery How signally and plainly God hath carried him along in all his wayes by an overruling hand of providence so that all things even those which in his best advised judgment he thought the worst were made to worke for the best How at such a time God opened his eare for instructiō * Job 36.10 How at such a time he gave him a most gracious meeting with warming ēbracings of love at such a time with strong sealings of the righteousnesse of faith at another time with most lively quicknings of hope If these consolations be small I know not what consolation is 6ly The sixth ground The Scriptures The sixth thing that will afford the godly man matter of joy is that wherein the wicked man can take no comfort because it layes open his sin to him together with the punishment of it which he hath no assurance to avoid for want of faith and repentance The written word of God which we call the Scriptures even both the Testaments left with us for this end that we as the Apostle * Rom 15.4 saith through patience and comfort of the Scriptures might have hope How many hundred most abundantly comfortable promises are there in those Scriptures not only of things able to make the godly joyfull for such might be and they might be never the better for they might take no joy in them but some of them even of joy it selfe The Spirit of the Lord is upon me c. To appoint unto them that mourne in Zion to give unto them beauty for ashes the oyle of joy for mourning the garment of praise for the Spirit of heavinesse c. Isa 61.1.2 3. See also Isa 51.11 ch 60.20 The whole Gospell what is it else but joyfull newes Not barely newes but joyfull newes glad tidings of great joy as saith the Angell Luk. 2.10 Now when godly men meet with such a treasure of rich treasures as the Gospell is which they never laboured nor paid for and such a large crop of mercies and benefits as are contained in the Gospell which they never sowed nor plowed for which Christ alone hath purchased for them to their hands of his own free love when instead of walking in darknesse as they have done all their life before they shall see a great light and though their lot was cast in the land of the shadow of death that even then the light shall shine upon them how can they chuse but joy according to nay beyond the joy in harvest and as men rejoyce that devide the spoyle * In that verse whereas we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in creased the joy it is read also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are w rds usually changed and encreased his joy and so the Sept read Isa 9.3 He that keeps continuall feasting upon such good cheare as the promises unlesse he be very stupid and absurd as it is an absurd thing to be sad at a feast his garments must needs be alwaies white his head can never lack oyntment Now in the Gospel God hath set before us the table was spread at Jerusalem Isa 25.5 though to the Jewes it became a snare Psal 69.22 a feast of fat things a feast of wines on the lees well refined Isa 25.6 Nay not only the promises benefits to come when Christ shall come nor the Gospel or the newes of their comming either before or after their coming but even all the commandements and lawes of God and Christ contained in the whole book of the Scriptures as grievous as they are to a wicked man are to a godly man matter of infinite pleasure and delight God's lawes are so just and righteous that the vertuous heart of a just and righteour man cannot but delight in them as all other things doe in that which is most suitable to them How many times does David tell you thus much The statutes of the Lord are right rejoycing the heart Psal 19.8 And Ps 119.111 They are the rejoycing of my heart see at your leasure the 14.16 20 27 50 54 70 92 143 verses of the same psalme Indeed God's Lawes are such proper and wholsome food for a man that if the Stomack be clean and the will be not disordered with lusts and ill humours they cannnot chuse but relish them The very nature and constitution of the soule neither corrupted nor distempered with sinne and lusts will agree with it and embrace it with as much love and complacency as a healthy stomach doth wholsome food And indeed it is the maine reason why God's law is so pleasing and delightsome to a regenerated person viz
essentiâ amoris not the love of any without him I meane that loves every man though every man hate him Hatred and so envy a Damascenus dicit invidiam esse speciem tristitiae and every passion that hath but the least spice of hatred in it can never be without sadnesse Either the man hath a cause of his hatred an injury offered which if it doe not grieve him as I make no doubt but sometimes he is glad of a provocation then want of power to revenge want of instruments to imploy or one unpleasing circumstance or other will doe it Or else he hath no cause in which hatred he is most bitter and most frequent and then besides the trouble of mind to make one and the remorse of conscience for having none his enemies are the more and the difficulty of executing his malice is much the greater The object of Hatred is Malum evill either so indeed or appearing so either of which if it doe not make a man sad will be sure to keep him from being merry In all the passions whereof hatred is the ground work or one of the ingredients Aristotle puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sadnesse and trouble as if haetred could no sooner be kindled but sorrow and trouble must presently catch a fire Now Love in a godly man like a predominant element hath so overspred his whole nature and so conquered and corrected the adversary passions that there is not so much left of any one of them as to be strong enough to draw up one cloud upon his face or a wrinckle upon his brow or one angry word from his mouth Meet him when where and in what condition so ever you shall be sure to find him in his countenance in his speech in all his carriage loving and cheerfull very well pleased He will have his head anoynted his face washed be ready to speake willing to be spoke to when he goes abroad though he have fasted and wept and mourned in secret never somuch though I must confesse I find too many professours defective in this kind Certainly there must needs be much the lesse sorrow where so much Love is which does not only cover and passe over but prevents the committing of multitude of offences The next thing that I have to speak of Fifth cause Feare of God I shall but a little more then mention but mention it I will lest it should be objected to me and because I know wicked men will hardly believe but such a thing must needs be a cause of sadnesse That which I meane is The Feare of God He that feares God for love is so beloved of him that he need not be affraid of any thing and he that is not affraid of any thing will be sorry for nothing He that feares God is afraid to displease him he that is afraid to displease him will take nothing impatiently and he that takes nothing impatiently will not be much vexed for any thing The next best herbs that grow in the garden of the Spouse so good to prevent and to purge melancholy are Patience and Meeknesse and Humility Herbs that grow all very low and by the ground and so the lesse exposed to weathers and tempests Patience and troubles For the first of them Patience I meane the Habite of suffering well though a man be not actually afflicted there is not any thing in the world I should prescribe so soon as it not to put a man in a fit but to set him in a kind of habit of mirth It hath a soveraine vertue to take out the sting of the worst reproach that any busie pettish wasp flying in my face will fasten upon me It hath a vertue to take out the teeth that it bite not at all or to expell the power of the greatest affliction It will whet and sharpen thee a stomack to slight the greatest abuse It will strengthen thy stomake to live well upon the hardest fare It will cleanse thy stomake from choler and flegme from testinesse to be moved and dulnesse to be daunted so that any course meat shall please thee any injury down with thee and nothing shall make thee sick It will take away the loathing of the appetite and the prejudice of the judgment and give thee a resolution which many times is sufficient to relish the potion I speak of wrongs and crosses and the like like a patient indeed A patient man will apply himselfe betimes to the hand that strikes and getting neer the rod as soon as it is moved must of necessity by so much abate the force of the blow as he stops the motion of the rod. Either the trouble of an evill will be prevented or the evill of a trouble will be soon allayed by such a compliance The way many times to prevent a blow in the face is to set a man's face toward it and catch the ball in his hand ere it come so farre A thing that falls on a man from on high if he stand still and either shrink his shoulders and pluck not up his courage but let it fall into his heels or be taken napping or doe not think he may be hurt and so provide not for it may by these meanes beat him to the ground Whereas if he gather up his spirits about him and call up his courage and beare up his shoulders and indeavour and spread his armes to imbrace it he may bare the burden without hurt and not lye under it neither but stand upright In the like manner the case stands with thee Christian when any evill befalls thee and after the same manner must thou behave thy selfe Be afore hand with every crosse Look for every evill thou canst think of as if it were falling and ward the blow Expect every thing and by this means thou wilt not * Nil ad mira ri prope res est u na Numici So láque quae possit facere serva re beatum Hor ep wonder at any thing which is the only way to make a man composed in spirit and consequently quiet and able be merry in any condition It workes in a man an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant temper of mind an equability or moderation which doubtlesse is a notable qualification for a merry heart and therefore the Apostle after he had bid the Philippians Rejoyce c ch 4 4 presently added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Let your moderation be known unto all men And as in all manner of affliction patience doth either make the burden light before it light upon the man or the man's heart light in bearing it so much does Meeknesse in afflictions from men and more too in regard that I cannot exercise my patience till there be an affliction to suffer but my meeknesse I can Many times the affliction which else would have been kindled if I had been stout and hard enough to have struck fire upon whereas by
child as well as gold but it will not goe for such in another world and he has no hopes to have any other in exchange He hath his portion in this life And he is both able and likely to spend it and lose it and be taken from it in the twinkling of an eye And then what will he doe He hath all that he was to have all ready and there is nothing to come No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after payment which commonly is the greater to recompence the slownesse of the payment Prov. 24.20 such as the godly man hath * For there shall be no reward to the evill man the cardle of the wicked shall be put out Prov 23.18 and such as in every thing is the most comfort to expect and the greatest joy to receive Indeed the wicked many of them in regard of their flourishing condition in this kinde of prosperity are as the growing grasse But it is but the grasse that growes upon the house tops of which the * Let them be as the grasse upon the housetops which withereth before it groweth up wherewith the mower filleth not his hand nor he that bindeth sheaves his bosome Psalmist speaks Psal 129 6 7. viz. that withereth before it be plucked up and wherewith the Angels which are the reapers shall never fill their hand to put them into God's barne for they are sure to be burnt I may say as St James does of the rich man chap. 1. v 10 11. As the flower of the grasse he shall passe away For the sun is no sooner risen with a burning heat but it withereth the grasse and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away his waies Wicked men may be as ranck and large weedes that grow a pace Yea some of them may be green hearbs and fine glorious flowers But they are no better then such For they wither as those hearbs and flowers do and when the time of the yeare is gone a short time allotted them to flourish here they are gone too In the winter if you seeke them their place * Psal 37.35 36. I have seene the wicked in great power and spreading himself like a greene bay trce But he passed away and lo he was not I sought him but he could not be found especially shall know them no more Even in the Summer when they prosper most they are cut downe and they are suffered to grow that they may be cut Their prosperity and their joy and they themselves dye and are gone like the untimely birth of a woman If therefore a wicked mans prosperity be never so much his joy is never the more because it may be suddenly and it is sure to be shortly nothing at all How can he be merry who does not onely not hope to continue so but still thinks that he cannot Againe there is somewhat else in a wicked man's prosperity besides the shortnesse of duration which notwithstanding is enough and enough to hinder him from taking joy in it long if there were nothing else and that is this that it proves but little better then a curse to him I say not that it was intended no otherwise by the giver only I say that whereas it is given to a godly man in love insomuch that God is said to take delight in the prosperity of his servant Psal 35.27 It is given to him as it were with an ill will And such things we use to say when one man gives a thing to another will never doe him good And it cannot be joy to enjoy them Adversity sent by God to the Godly is like the wounds of a lover but prosperity given to the wicked seemes to be like kisses of an enemy and what doth Solomon say of those two Prov 27.6 Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull If God doe give and doe not give in love thou mayest be in feare of thou canst not be in love with his gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou canst never be merry with them if thou hast the lest thought that he is not thy friend as a wicked man cannot well have any that he is For thou wilt be ever anon suspecting that he intends thee some hurt that he meanes to take advantage against thee and to heap coales of fire upon thee as meaning rather to burne thee then to warme thee and to make thee lose the more for having had so much To say nothing how he will make thee punish thy selfe with care and travell to keep and increase and Feare to lose Eccles 2.26 To the sinner he giveth travell to gather and to heap up that he may give to him that is good before God all the wealth he has given thee being but such as moths can corrupt and theeves break thorow to steale If God leave the world still in a mans heart although he should have all the world to his Command he must necessarily be Subject to a world of misery Woe to that man to whom much is given with a little grace 'T is as bad as a full table and a great appetit and no strength to digest It will make him unable but willing to live and it will make him both unable and unwilling to dye And judge you in what a fine case such a man is to be merry The more wealth the wicked have and the longer it being like wrongfully sequestred means and scarce their owne the greater and heavyer will the account be when they are cald to it and the dammages so much the more Unlesse there be somewhat else given with it an ingredient of grace I will not give a doit for all the wealth or honour in the world to be cur'd of the least sorrowfull thought Non enim gazae neque consularis Summovet lictor miseros tumultus Mentis curas laqueata circum tecta * Horat-Car lib 2. odc 16. volantes And therefore let wicked men brag of the goodnes of their condition and foolish men envy them for it For my part I think they that say they can be or they that seeme to be merry in such a condition are no more nor no better merry then those as they say have eaten of the heath Sardonia * Silinus cap. 12. who dye laughing or those that being desperately sick laugh when they are a dying They sing like the swan and with as much ignorance when they are nearest their end 't is a signe that they are neere their end when they doe sing As Solomon said Prov 18 12. Before destruction the heart of a man is haughty So may I say Before destruction the heart of a man is merry The wicked man is usually merriest when his destruction is neerest and when he has least cause When the evill day is neerest then he puts it furthest off Vngodly men have little more reason to be
make his condition desperate And yet so it is The best help he hath is to lessen the paine for a while and encrease the disease for ever For he that seekes to cure sorrow by committing sinne shall then cease to have sorrow when sin shall cease to be sin which it can as well doe as not be the cause of sorrow Never blame nor pitty a godly man for being sorry if he be sorry as I would have him For his sorrow is both his duty and his desire He should be sorry and so he ought not and he would be sorry and so he desires not to remove it A wicked man when he is sorry would not be sorry and so seekes for a remedy And he should not be sorry it being not for sinne for which a man ought only to be sorry indeed and so his sorrow is sin and his sinne is punished with want of a remedy But now lest you should wonder at me for saying the wicked have so many sorrowes Causes of Sorrow because most men think the contrary that they are not in trouble like other men t is but naming some few causes * Psal 73.5 from whence those sorrowes proceed and I doubt not to perswade you The causes of a wicked man's sorrow are for the most part 1 which aggravates the matter and makes the sorrow the greater within and from at home the causes from without I have lesse mind to speak to being punishments either such as he thinks not of or is not to suffer till hereafter and which I cannot so plainly convince him of The causes that I meane are unruly passions and unruled actions vices and sinnes for such things he hath most of and he can shew you but little else To begin with unruly passions It were endlesse to tell you how much either noyse and trouble or fretting vexation is continually in that house where they are How the master of the house if I may so call him who was never master of this masterles crue is pull'd hall'd and it cannot but vex a man to be so pulled halled by his servants somtimes by this passion sometimes by that How he is drawn severall waies by the same passion at severall times by severall passions at the same time Believe it t is a worse misery for a man to be servant to many passions then for a servant to be slave to many masters For it being impossible to please them Seeing he is led by them it will be impossible to please himselfe and so consequently impossible to be merry Nay on the contrary by unpleasing objects not well used and by pleasing objects ill us'd to excesse he will never be without anger and repentance And so will be continually assaulted with sorrowes which he will not be able to repulse any more then a citty that is broken downe and without walls is able to keepe out an enemy So speakes Solomon of one that is not able to rule his passions Prov 25.28 He that hath no rule over his own Spirit is like a city that is broken downe and without walls They may well be called passions for he shall be sure to suffer that hath them They are like so many tormentors or executioners And he that is given to his passions is given over to so many tormentors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle Rom 1.26 God gave them over to vile affections or-passions an exceeding great punishment and an argument that God was very angry with them There can be as well peace and mirth in a countrey that is full of commotions or in a Kingdome where the Subjects are up in Rebellion as in a heart that is disturb'd with passions And therefore Aristotle in the definition of most of the passions puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying they were sorrowes and troubles or tumults As if it were all as unlikely for a passion to be without sorrow and trouble as for sorrow to be without a passion To instance in two or three of the passions as Anger Envy and Revenge-fullnesse One will not thinke what a deale of sadnesse and vexation any one of these will beget A viperous brood they are accustomed and able to hurt none but the heart that conceiv'd them Like the mothes and the Canker eating and fretting the body that bred them A man in anger doe but thinke what fitts of paine and what flames of agony he is in while the storme lasts and what sorrow and vexation he endures when it is over for when his anger with others ceaseth his anger with himselfe begins What indignation against himselfe for oaths which out of a passion perhaps he was not wont to be guilty of What fretting to no purpose for rash-vows indiscreet speeches unseemely behaviour revealing of secrets and giving advantages to his enemy and a thousand such like And consider what manner of life the man that is subject to such a passion lives and what a merry life the meeke-spirited moderate godly man lives in comparison of him 2. For Envy it is a fire within a mans owne bowells the sāe disease that anger is lengthen'd and become chronicall even a very tabes or consumption as you have it excellently discribed by a heathen poet * Ovid. Met lib 2. fab 12. of the very person himselfe in whom it is hindering not only his mind from Contentment but his body also from nourishment See what Job saies of anger and envy c. 5 2 Wrath killeth the foolish man and envy slayeth the silly one I would be large in this if it were not so easy But 3 For revenge I leave it to any one to judge whether a revenge-full mans life can be a merry life if he will but consider with what sleeplesse-cares he is possessed to compasse his hellish designes which he himselfe is strucke with terrour to thinke of What feares he has of miscarrying what doubts either that his businesse will never be done or that it will not be done as it should be and what vexation for every the least delay and because it is not done already I might had I leasure with abundance of ease inlarge my discourse in severall passions to which a wicked man having no principall of grace to restraine him whensoever opportunity shall perswade him will easily be led although perhaps because of constitution or some other carnall cause he have them not in a habit Now if passions be so trouble-some when they are but passions what are they when it comes to a habit how trouble-some are vices If my enemy can doe me so much hurt at his first comming what will he doe when he has gotten firme footing Doubtlesse my misery is doubled For I am easily mov'd by habits and my habits are hardly removed My servants were troublesome to me at first because I did not keep a hand over them But now they are growne too stout and will not endure thereins nor the rider Now they will