heauenly kingdom whereof you shall neuer bee disposseâ—sed Reioice I say in him who is the very Ocean of ioy from whom all ioyes of the soule are deriued who onely giueth true ioy and full ioy and perfect ioy and ioy which shall neither end nor abate Of which ioy the onely hope is sufficient both to refresh and sustaine vs in all the trauerses of this life which incomparably exceedeth not onely all humane ioy that can be found but whatsoeuer can be either guessed or imagined And therefore I will not prescribe any limits to your ioy because it must not be moderate it cannot bee contained in any meane compasse If worldly ioy exceede golden meane then is it vicious but it is not so in spiritual ioy no more then it is in loue from whence it proceedes All morall vertues consist in a mediocritie which is limited by prudence But it is not so in loue or in any other diuine vertue As there is no mediocritie or meane in louing of GOD so is there not in reioicing in him The more we loue the more we reioyce and the more excessiue our loue and ioy is the more doe they draw to their perfection Wherefore then doe wee not with a holy scorne cast behinde vs the base vanishing pleasures of this world and bend all our endeauours after these heauenly felicities Or rather wherefore doe we with a sleepie sensualitie cast behind vs these heauenly felicities and bend all our endeuours after the base vanishing pleasures of this world Alasse Wherefore doe wee forsake the liuing springs and digge broken pits that will hold no water Is it out of opinion of safetie or is it for idle ease Goe wee then to the dead sea of this world let vs draw of their muddie waters of honour riches authoritie or any other witcherie of the world Certainely it will bee with great paine with great care and many times with great danger And then what followeth the atteining of them is not so laboursome as they are loathsome many times when they are atchieued Onely out of these liuing springs out of these sauing waters wee may alwaies draw both with safetie and with ioy Away then yee painted pleasures of this world mine eyes are dazeled with the blaze of too bright a Sunne to admit the beames of your pale light I am wholly inherited by a higher ioy which hath taken so absolute a conquest ouer all my powers that neither my sence can discerne nor my minde conceiue any other obiect As a man cannot looke with one eye vpon heauen and another vpon the earth so can hee not diuide his minde to ioy both in earthly and in heauenly things at once hee must die to the one if he intend to liue in the other Lord take from me all pleasure take away all patience in the flashie felicities of this life Let nothing stoppe let nothing hinder me from entring into thy house to behold thy bright and pure beautie to bewaile the deformitie of my sinnes which haue banished mee so farre from thy fauour to deplore my weakenesse and to implore thy grace to compose my behauiour and dâ—spose all my abilities to doe thee seruice O my GOD marshall my vnruly appetites traine them in thy discipline binde them vnder the commaund of reason and grace Let not my soule be chained in me but let it aspire to thee For in mee it is but in a prison in thee it is in paradise Reconcile and combine in mee two contrary affections feare and ioy That as a tired trauailer ranging in a wilde desert reioyceth to see the first cracke of day and yet is not altogether free from feare of the darkenesse and dangers of the night so albeit my errours past bee fearefull to mee yet let me entertaine a sweete hope to enioy those approaching ioyes whereof there is neither saciety nor end Thus cleansed by thy mercy and furnished with thy grace I renounce my will I offer it a sacrifice to thee I yeeld my selfe wholly to thy obedience O my GOD doe not refuse mee Prayse and Glory and Wisedome and Strength Dominion Riches and Power bee vnto our GOD for euermore A SVMMARY PRAIER O Omnipotent GOD most manifest and yet most secret and hid O bountifull Giuer and yet seuere exacter Thou O LORD who sitting aboue the Seraphims seest all things and in all things mayest bee seene Thou who art most powerfull and yet so pitifull that thou releeuest miserable and vile sinners O most glorious incomprehensible GOD encline thine eye fauourably to my distresse fauourably regard my poore petition which breaking from a broken soule must needs make an vntunable sound There is nothing O LORD which my soule more desires nothing is more due and delightfull to thee then that I should Loue thee Thou hast created mee to loue thee thou hast commanded mee to loue thee in this loue thou hast placed my felicity and my peace In this loue consist all good things which we enioy vpon earth and the greatest part of those which we hope for in heauen But no man can loue thee vnlesse hee know thee the knowledge of thee is necessary to beget this loue because wee cannot truely loue thee vnlesse wee vnderstand that all causes of loue are perfectly in thee O true delight of our hearts I cannot liue vnlesse I loue thee and I cannot loue thee vnlesse I know thee What then shall I do to atteine this knowledge The knowledge that wee haue comes by our sences which are as gates through which the representation of things sensible enter into our vnderstanding But neither can thy greatnesse enter through so narrow passages neither can wee imagine any representation whereby our vnderstanding may apprehend thee Thou hast formed all creatures in number weight and measure their nature and vertues are limited thou hast giuen them their bounds which they cannot exceed and therefore our vnderstanding is able to embrace them But thou art infinite thy being is boundlesse Nothing is aboue thee nothing beyond thee nothing wide of thee nothing without thee our vnderstanding cannot comprehend the confines of thy being As thou art infinite in power so art thou in nature thy nature is no lesse infinite in extent then eternall in continuance No man hath hitherto beene able to vnderstand the essence and nature of his owne soule whose offices and operations hee dayly discernes and this is because it beareth thy Image And how then shall I be able to vnderstand thee If my ignorance bee so dull and heauy in my selfe how shall I be of capacity to know thee O noble nature O infinite essence O incomprehensible Maiesty How shal I know thee For I cannot see thee My sight is dimme and thou art a light which canst not be approached Thou art most high and so must hee be whosoeuer shall attaine thee Who then will giue me the eyes of an Eagle that I may beholde this Sunne Who will giue mee wings
bitte betweene their teeth binde their iawes with iron hookes lay the whippes of chastisement vpon their backes Tame their vnbrideled wantonnesse breake their obstinate either fury or dulnesse that by repentance they may turne vnto thee Deliuer mee from the innumerable insupportable plagues which thy Iustice hath addressed for the wicked partly in this life but most especially in the life to ensue And because I haue reposed my confidence in thee enuiron me with thy mercies that being free both from dangers and feares I may reioyce onely in thee and with purity and integritie of heart adore and prayse thee all the dayes of my life Prayse and Glory and Wisedome and Strength Dominion Riches and Power bee vnto our GOD for euermore PSALME C. XXX DAVIDS TEARES PSALME CXXX OVt of the deepe haue I called vnto thee O LORD LORD heare my voice 2 Oh let thine eares consider well the voyce of my complaint 3 If thou LORD wilt bee extreame to marke what is done amisse O LORD who may abide it 4 For there is mercy with thee therefore shalt thou be feared 5 I looked for the LORD my soule doeth wait for him in his word is my trust 6 My soule fleeth vnto the LORD before the morning watch I say before the morning watch 7 O Israel trust in the LORD for with the LORD there is mercy and with him is plenteous redemption 8 And hee shall redeeme Israel from all his sinnes Of the title and parts of this PSALME 1 THe title giuen to this Psalme is common to fifteene Psalmes together 2 Wherfore these fifteene Psalmes are entitled Psalmes of degrees 3 The most followed opinion 4 What was figured by the stepps of the Temple and consequently by these Psalmes of degrees 5 Many excellencies of this Psalme 6 The more deepe we are suncke into sinne the more forceably we must cry 7 The degrees or steps of a sinner falling and sincking from GOD. 8 This Psalme conteineth a plaine prophecy of the Messias 9 It is a Penitentiall Psalme and wherefore 10 The parts thereof THis Psalme is intitled a Psalme of degrees or of ascending A title not proper to this Psalme alone but common to fifteene together whereof the first is the 120. the last the 134. But wherefore they are termed Psalmes of degrees as writers doe much vary in their opinions so all agree that it is not much materiall to know for that it pertaineth not to any point of doctrine but to some ceremonie in singing them whatsoeuer it was Some are of opinioÌ„ that they are so entiled because the Leuits or Priests did sing them in some conspicuous place wherto the ascent was by steps or degrees Others that because they are very short they are compared to so many degrees Others that they tooke that name from the tunes wherwith they were appointed to be sung which might be in a kinde of graduall ascending Others that they serued to distinguish the parts of the diuine seruice vsed by the Iewes and to bring the same as it were by steps to an end But the most followed opinion is that they were so called â—ecause they were sung vpon the fifteen steps of the ascent to the Temple at such time as the high Priest entred the Sanctum Sanctorum Now because as Saint Paul saith all things happened to the Iewes in figures these steps of the Temple and consequently these Psalmes of degrees are a type and shadow of our ascending to the eternall Temple and habitation of GOD which is not by a start but by many degrees rising alwaies from one vertue to another vntill we arriue at the happy end of our hope euen to the vision of Almightie GOD. The same also was figured by the ascent to the glorious seat of Solomon which consisted of six steps or degrees And likewise by the ladder which the strong wrestler Iacob saw in a vision extending from earth to heauen which could not but consist of very many steps wherby we are giuen to vnderstand that no man can attaine this happy height no man can climbe the ladder at the top whereof the LORD doth stand but by degrees of many vertues whereof euery one hath many steps But hereof more shall be said vpon the sixt verse of this Psalme This is an excellent Psalm for any man who is charged with crosses and calamities of this life For it leadeth vs to the true cause of our calamities namely our sins And therby directeth vs to the true remedy by crying to GOD. Not vpon trust of any worthines or worth in our selues but vpon humble acknowledgement of our miserable weakenesse trusting only in the mercy of GOD whereof he hath made many liberall promises and in the vnmeasurable merits of our Redemption It further teacheth vs to expect the LORD patiently neuer to suspect him neuer to respect any other thing And albeit he deferre his reliefe yet we must still preferre our complaints and both earlie and earnestlie addresse our selues to him nothing doubting but that with him is mercy that his redemption is plenteous and largly sufficient for all our sins But the more deepe we are sunke in sin the more forceably must we cry euen as the more inueterate a disease is the more strong must be the medicine For assuredly as the righteous approaching daily to GOD aduance into heaueÌ„ by degrees so sinners falling from GOD since downward by degrees into many deepe dangers and the deeper he sincketh in sinne the deeper he diues into danger vntill at last he plung into the horrible pit of hell The first step of his deep falling is a deliberate consent to motiues of sinne Next ensueth his busie endeauour in searching time and opportunitie to accomplish the sinne And then it is time to cry vnto GOD. After this the act followeth and that requireth a greater crie Then frequencie of acts draweth into custome and the longer the custome hath beene the deeper is the descension albeit the sinner be not alwaies sensible thereof and the harder is he to bee raised againe euen as a beast lying in the mire although it seemeth to lie at ease yet the longer it lyeth the deeper it sinketh and the more hardly can it struggle foorth And therefore this degree cryeth for a vehement cry Now beneath this another followeth when the sinner reioyceth and boasteth of his sinne and then he is sunke exceeding deepe beyond the bounds of feare and of shame two strong reines against disordred desires When the Diuell hath gained this point of a sinner hee hath then brought him into a sad and sencelesse securitie he is then so farre from crying to GOD that scarce any cry will stirre him The next ensueth when the sinner will defend his sinne and endeauour to make others to be of his manner and whosoeuer falleth into this profunditie he falleth thereby into contempt He contemneth GOD he contemneth his own soule he contemneth al remedies he contemneth all meanes of his
instruct all the faculties of my mind to loue thee to feare thee to place my full felicitie in the knowledge and obedience of thy will Praise and glorie and wisedome and strength dominion riches and power bee vnto our GOD for euermore A SVMMARY PRAYER OMnipotent and eternall GOD whose iustice cannot suffer sinnes vnpunished whose mercy would not suffer sinnes vnpardoned I beseech thee so to moderate thy scourges with mercy that I may bee able to abide them For if thou openest the floud-gates of thy fury vpon me the force therof must needes ouer-beare mee and driue me downe headlong to death I know O LORD that thy chastisements are necessary for vs in this life I decline them not I craue no forbearance at thy hand I rather craue that thou wilt not forbeare me Deale heerein according to thy wisedome not to my will not as shall bee most for mine ease but as thou esteemest best for my good This onely I desire that in all thy punishments I may not finde thee an angry Iudge but a most kinde and carefull Faâ—her that thou wilt correct mee but not giue mee ouer to death That I may finde both comfort and strength in thy stripes and that as thy rodde doeth chastice me so thy staffe may sustaine mee For I am weake O Almighty GOD I am so weake that I am altogether vnable either not to deserue thy wrath or to endure it My offences haue proceeded from my weakenesse and they againe haue made mee more weake they haue made so many mortall woundes in my soule that I approach neere vnto death I languish vnder my imminent danger my owne putrefaction is loathsome to my selfe and the very sight of thy frowne doeth terribly torment mee My weake soule is so ouercharged both with feare and with griefe that it can neither lift vp it selfe nor quietly lie still neither lift vp it selfe against the power of thy wrath nor lie still vnder the weight thereof more horriblie heauie then the flaming Mountaine Aetna But haue mercy vpon mee and heale mee O gracious LORD O my GOD open to me the ouer-flowing Fountaine of thy euer-flowing mercy from whence alwayes streame both the safe and present and onely remedy against the malice and maladies of sinne If thou doe not this I am vndone I must presently perish I am so farre from standing against thy wrath that my owne weakenesse will draw me downe Ah my GOD wherefore doest thou so long hold backe thy helpe Wherefore hast thou cut off thy comforts from me Wherefore art thou so angry Wherefore so seuere Wilt thou turne away thy face foreuer Returne O most mercifull Father for thy infinite mercies sake I beseech thee returne to thy accustomed clemency again Turne to mee the appeased eyes of thy mercy let mee againe beholde thy gracious quiet countenance which my offences haue caused thee to turne away Deliuer my soule from these miseries deliuer it from the importable burthen both of thy seuerity and of my sinnes Saue me for I lie quaking vnder the cruell gripes of destruction Saue mee LORD or of necessity I must perish Which if I doe if vnseasonable death seaze vpon mee then shall I no more prayse thy Name then shall I neuer make a thankefull memoriall of thy blessed benefits But giue me O good Father time to repent as thou hast giuen mee a purpose to prayse thee so giue mee power and opportunity for the same If needes thou wilt exercise the rigour of thy Iustice why then doe it vpon those whose hearts are hardened with obstinate impiety who willingly and wilfully perseuere in their sinnes who are nothing touched either with reuerence of thy Maiesty or with regard of their owne safety But I heauily labour vnder the load of my sinnes I refuse not to vndergoe the hard taske of repentance for them It displeaseth me much that euer I displeased thy Maiesty by my sinnes my grieuous sinnes torment and teare the most inward sences of my soule they are most grieuous most intolerable to me This is not vnknown to thee who knowest our secrets better then our selues This appeareth by the sad groanes which break froÌ„ my pained soule this appeareth by the plenty of teares which my heart boyling in anguish and griefe doeth euaporate and distill through the conduicts of my eyes But especially this appeareth by the vnlouely state of my body which is become like a withered weed so wasted with sorrow that it hath neither beauty to please others nor strength to sustaine it selfe But howsoeuer it is with me I will neuer lay downe my hope I will neuer despaire or distrust in thy mercies I haue alwaies had so good triall of thy fauourable hearing of thy liberall reliefe that in all my temptations in all the anguishes of my soule I will rest vpon thy goodnesse and grace with assured confidence that thou wilt heare my prayer if not so soone as I desire yet at such time as shall be most expedient for me For oftentimes it is more expedient that I should be exercised for a time then presently eased I will also rest assured that my malicious enemies who vniustly work or wish my destruction shall neuer preuaile against mee That their Counsailes shall bee confounded their practises disappointed and themselues turned to ignominy and reproach Prayse and Glory and Wisedome and Strength Dominion Riches and Power bee vnto our GOD for euermore PSALME XXXII DAVIDS TEARES PSALME XXXII BLessed is he whose vnrighteousnesse is forgiuen and whose sinne is couered 2 Blessed is the man vnto whom the LORD imputeth no sin and in whose spirit there is no guile 3 For while I held my tongue my bones consumed away through my daily complaining 4 For thy hand is heauy vpon mee day and night and my moisture is like the drought in Summer 5 I will acknowledge my sinne vnto thee and mine vnrighteousnesse haue I not hid 6 I said I will confesse my sinnes vnto the LORD and so thou forgauest the wickednesse of my sinne 7 For this shall euery one that is godly make his prayer vnto thee in a time when thou mayest be found but in the great water floods they shall not come nigh him 8 Thou art a place to hide mee in thou shalt preserue me from trouble thou shalt compasse mee about with songs of deliuerance 9 I will informe thee and teach thee in the way wherein thou shalt goe and I will guide thee with mine eye 10 Bee yee not like to horse and mule which haue no vnderstanding whose mouthes must bee holden with bitte and bridle lest they fall vpon thee 11 Great plagues remaine for the vngodly but who so putteth his trust in the LORD mercy embraceth him on euery side 12 Be glad O ye righteous and reioyce in the LORD and bee ioyfull all ye that are true of heart Of the title and parts of this PSALME 1 THe title of this Psalme and the reason thereof 2 All worldly knowledges
liberality towards me Let others blesse the time of their birth the time wherein some prosperous aduenture did befall the time wherein either they atchieued some great aduantage or else escaped some disastrous euill But I will blesse this happie houre the most happy that possiblie could happen to mee O my GOD encrease the pleasure which I haue conceiued in being displeased with my selfe for displeasing thee Let mee take so great contentment and delight in repentance as euer I did in committing sinne So shall my felicitie approach if not equall the felicitie of thine Angels So shall I bee aduanced from the low condition of my griefe to the high and glorious state of thy grace O eternall GOD O true light of our eies If this be the effect of troubles and griefe if this be the worst of them I will bow my backe and set my shoulder to the load I will not onely endure calamities but I will reioyce in them I will humbly intreate GOD that I may neuer want these assurances both of his loue and of his care I will earnestly inuite them to come vpon me to affoord me their help either in returning or retaining me to GOD. Assuredly a life without aduersities is like a standing puddle a dead sea as tempests preserue water and aire from putrefaction so doe troubles the mind He that neuer tasted of troubles knoweth not himselfe and seemeth to be little regarded of GOD. He knoweth not himselfe because he neuer made proofe what he is able to doe he seemeth little regarded of GOD as a person without courage aud heart vnworthy of combate vnfit for triall He that neuer knew aduersitie is ignorant of the greatest part of the affaires of this life He is exceeding miserable in this that hee neuer knew what misery meant Great vertues delight in trouble as valiant souldiers doe in warre O most louing most rich most liberall LORD How can we be able I will not say to expresse but to vnderstand to imagine thy sweet gentlenesse and loue I did no sooner thinke to returne vnto thee but thou were vpon the way to meet me I did no sooner say that I would confesse my offences but thou diddest open thine armes to receiue mee to mercie I did no sooner call to mind the paines which my sinnes did merit but thou diddest accord to remit the same I expected thy rebukes and thy roddes but I receiued thy kisses I looked that thou wouldest haue thundered foorth thy threats that thy angrie arme would haue dashed mee to dust but thou diddest encounter mee with thy embracements thou diddest entertaine mee with a sumptuous feast Thou diddest more reioice to doe mee good then I heauie beast did to receiue it O fauourable LORD How much more ready art thou to pardon then to punish How much more ready to grant thy pardon then wee to desire it Verelie no louing father can so graciously receiue his childe cast downe at his feet and in the lowest descent of submission crauing his fauor as thou hast graciously receiued me VERS VII For this shall euery one that is godly make his prayer vnto thee in a time when thou mayest bee found but in the great water floodes they shall not come nigh him 1 THE effect of Repentance in regard of the godly 2 All creatures to be entreated to ayde vs in praysing GOD. 3 Especially all the Saints in heauen who haue beene sinners vpon earth 4 Also all the godly vpon earth 5 Who by examples of Mercy shall bee encouraged to resort to GOD. 6 Remission of sinnes is a case reserued onely to GOD. 7 Remission of the least sinne requires no lesse vertue then the creation of the world 8 Resort to GOD must bee in a seasonable time 9 The seasonable time in regard of GOD. 10 The great difference betweene the seasonable time and the time ensuing 11 The seasonable time in regard of our selues 12 The dangers which wee incurre by deferring repentance 13 The doubtfull estate of those who repent very late 14 Late repentance little auailable not by any change in GOD but by defects in our selues 15 It is little better then desperation to sinne vpon confidence of repentance FOR this cause my heart hoppeth with in mee for ioy my spirit is enflamed and my blood boileth with a holy heat both to extoll and extend thy praise My soule glorieth onely in thy goodnes and grace It blameth it accuseth nothing but it selfe It complaineth it crieth out against none but it selfe It is my will it is my actions it is my selfe that I haue lamented But GOD hath beene gracious to mee it is in his grace that I will reioyce Hee hath opened mine eyes to see my owne deformities and defects he hath touched my heart with shame and with griefe hee hath vnlocked my lippes both to confesse my faults and to craue compassion if not so soone as it was requisite yet before it was altogether too late Although I haue lost much time yet hath he not suffered me to lose all although I did not apprehend the first offers of occasion yet did not hee permit it wholly to slip away Praise the LORD O â—y soule whilest I liue will I praise the LORD yea so long as I haue any being will I sing praises to my God c. But because I am not able sufficiently to praise thee I will intreat the ayd of all thy creatures let them all ioine with mee in the sweet harmonie of thy praise Let all thy wind instruments tune to this consort Let euery thing that hath breath praise the LORD Especially I incite to this holy office all thy blessed Saints in heauen who did heeretofore in like sort participate of thy grace and now participate of thy glorie For so many Saints as are now in heauen so many sinners haue beene vpon earth there neuer was nor shall be any but one who may say which of you can reprooue me of sin They all needed thy grace to repent they all receiued thy gift to be forgiuen Let them all bee examined Let them answere freely by whose power they are saued they will all acknowledge It was not our sword and our bow but thy hand and the strength of thy arme that hath gotten vs the victory Also all the godly vpon earth shall praise thee for this example of thy compassion and loue For that thou hast declared thy selfe so prone to pardon so readie to releeue so rich and plentifull in thy reliefe For that thou art not onely easilie entreated to remit our sinnes but prone and bountifull in heaping thy graces and fauours vpon vs. They shall also be encouraged heereby to flie vnto thee to pray vnto thee When their sinnes and offences lie heauie vpon them when they are enuironed and oppressed with distresse they shall neuer despaire neuer distrust to bee both released and releeued by thee Yea euen the most righteous and iust shall for this cause addresse their prayers to thee
vertues and faculties of the soule are capable of greater pleasure then the outward partly because they are more noble and diuine and partly because their obiect is more excellent which is GOD himselfe and all goodnesse So the more perfect those powers and faculties are the more perfect pleasure they apprehend in their proper obiects which is euident by all outward and bodily sences But penitent persons whose sinnes are forgiuen haue the inward capacitie of their soules more perfect and cleere then other men Because nothing either defileth or defaceth the inward vertues of the soule but onely sinne neither is there any meanes to purge the one or repayre the other but by repentance Heerehence it followeth that penitents only enioy pure pleasure in this life as proceeding from the purest and highest faculties of the soule much cleansed by repentance from corruptions of sinne But the pleasures of the wicked proceede onely from the outward sences common to them with bruit beasts and so much inferiour to the pleasure of beasts by how much they participate of sinne It is true indeed that their sensuall appetites present to them a thousand pleasures but the reckoning being cast what pleasures are they pleasures tempered with vice which hold them still in a restlesse feauer pleasures sweet for a moment but leauing a long and loathsome taste behinde them pleasures onely to couer dangerous hookes pleasures which carry their punishments with them As for their inward vertues and powers they are so dulled and dimmed and sometimes stupefied and benummed with custome of sinne that they affoord no pleasure at all But either lie as sottishlie sencelesse or else expresâ—â— life only by vpbrayding the polluted pleasures of the flesh It cannot bee denied that many penitents are almost alwaies vnder correction that the scourge is almost alwaies vpon their backes but heerein also I esteeme them blessed For Blessed is the man who is chasticed of the LORD The reasons whereof are mainelie two First for that this correction proceedeth from the loue of GOD either as a gentle bridle to restraine them from licentiousnesse of sinne or as a forge hammer and file to consume the consuming rust of sin For as a man will file and scoure that instrument or vessell which he regardeth to make it bright as beat and brush that garment which he affecteth to make it cleane So GOD chastiseth that person whom he loueth either to purge or to preserue him from the soile of sin If GOD scourgeth the iust if hee debarreth if hee depriueth them of health riches honour or any other fauour of the world it is onely for loue vnto them It is to make them onely to loue him For GOD is a iealous GOD so loueth those that are his that he will not endure them to loue any thing but himselfe vnlesse it be for his sake GOD esteemeth not himselfe loued enough if the loue of any other thing be ioyned with the loue of him The sence of this loue of GOD doth so inflame their loue towards him as they become sencelesse of any worldly accidents or affaires The second reason is for that albeit they bee neuer so much chastised yet are they neuer forsaken but in the middest of their miseries mercy shall encompasse them They are neuer cast off neuer cast away but are alwayes guarded by the mercies of GOD the mercies of GOD wil defend them for the present and deliuer them in very good time For the present it doth enable them not onely willingly but ioifully and desirously to suffer the momentany afflictions of this life For the future it prepareth for them an eternall crowne of glory to which the short afflictions of this life are an ordinary and almost necessary passage The afflictions of this life are both naturally momentany and by grace light but the glory whereto they lead is both eternall and of exceeding weight As the grace of GOD maketh the afflictions of this life light so without that speciall grace the nature of man is altogether vnable either to beare or to behold the weight of glory which shall succeed We haue a naturall inclination to it but all our naturall abilities forces are insufficient either to attaine or to sustaine it O LORD of this eternall weight of glory Let me suffer corosiues cauterizes cuttings lancings and burnings in this life so that I be both comforted and defended by thy mercy so that I may bee prepared and guided to thy glory so that I may bee deliuered from the great plagues which the wicked shall endure The more bitter the potion is the more medicinable and healthfull will it be the more sharpe the file is the lesse rust will it leaue behind The more a garment be brushed and beaten with roddes the lesse it remaines defiled with dust VERS XII Be glad O ye righteous and reioyce in the LORD and be ioyfull all ye that are true of heart 1. TO whom it is proper to iudge of the pleasure of the righteous 2 A true Iudgement touching worldly pleasures 3 Pleasures of the soule dilated often to the body 4 They who haue the fauour of GOD haue GOD himselfe 5 Who are inuited to reioyce 6 For what causes 7 How gloriously the soules of them who loue GOD sort out of the miseries of this world 8 Who are forbidden to reioyce 9 The ioy of the wicked no true ioy and wherefore 10 The ioy of the righteous must not be placed in worldly matters and wherfore 11 But it must be lodged onely in GOD. 12 No limits to be prescribed to this ioy 13 Theologicall vertues consist not in a mediocritie like Morall vertues 14 The attaining worldly felicities is laboursome the enioying often loathsome 15 We cannot ioy in earthly and in heauenly things together 16 A short prayer 17 Feare and ioy how combined I Suppose there are not manie who haue not often tasted the ioy and pleasure of the soule after some measure of repentance but happily not sufficient to arrest a iust Iudgement of them For when two things are compared together the difference is best vnderstood by the iudgement of those who haue had best experience of both For as a sicke man whose palate is affected with vicious humours cannot well iudge of the taste and rellish of meates so wicked men whose mindes are infected with the poison of sinne cannot rightly iudge of the pleasure of the righteous This is proper to them whose soules haue a true taste not any wayes depraued Now many haue had good experience of the disposition and state of the soule both in fruition of the world and in a penitent life But let them say in which they tooke the greatest pleasure The first is tearmed by some a meere Vanitie by others no better then dunge All esteeme the felicities of this world not onely vaine but exceeding vile and base in regard of the ioyes which succeed and proceed from true repentance
of Repentance The parts are set forth in the Table next adioyning This Psalm declareth The power and dignity of repentance in that it maketh a man blessed ver 1. The maner namely that it be without hypocrisie ver 2. with trouble sorrow and contrition ver 3. 4. confession ver 5. 6. The effects in regard of the godly namely encouragement to call vpon GOD ver 7. the penitents thēselues viz. safety ver 8. ioy ver 8. the wicked viz. instruction to be guided by vnderstanding ver 9. 10. to whom is also assured great plagues for sinners ver 11. mercy for the righteous ver 12. VERS I. Blessed is he whose vnrighteousnesse is forgiuen and whose sinne is couered 1 RIches honour power c. make not men happy by their owne nature 2 Because they doe not satisfie 3 Because they are deceitfull 4 Because they are inconstant 5 They make not Blessed in regard of indisposition in our selues 6 How they are blessings and to whom 7 How and to whom they are heauy curses 8 Worldly matters more often hinder then helpe for attayning felicity 9 Who onely is blessed in this life 10 Whether it be not a greater Blessednesse not to sinne then to haue sinne pardoned 11 Wherefore happinesse consists in forgiuenesse of sinnes 12 Another reason 13 The difference betweene the blessednesse of Saints in heauen and of repentant sinners vpon earth 14 Forgiuenesse of sinne is no ordinarie blessing and wherefore 15 It is a very great blessing to haue our sinnes couered and wherefore 16 How hard it is to hide sinne and wherefore 17 Onely repentance couereth sinne and wherfore WHom may we esteeme blessed in this life The rich the honourable the mighty the politicke and wise Alasse miserable are they who esteeme themselues happy by being any or all of these There is neither trust nor taste in these false felicities whether we regard their owne nature or whether many indispositions in our selues In their proper nature they doe not satisfie vntill they cloy there is alwayes somewhat wanting in them vntill they ouercharge vs with boysterous abundance and then they satisfie least of all If any solid goodnesse were in them then would they in some degree satisfie All other things giue some satisfaction drinke quencheth thirst meat appeaseth hunger apparell expelleth cold but these are so far from quieting the desire that they make it more vnrestfull and stirring They are a dropsie they are a dogges appetite they may fill but they neuer satisfie vntill they haue made vs like drunkards the next day after a riotous feast dull and heauy vnable to speake or thinke of our surfet without loathing Againe they are deceitfull fayrer in shew then in substance they are found they seeme better to those who want them then to those who enioy them they promise many pleasures but they come clogged with innumerable cares They make vs liue in wishing and in repenting in wishing the future and repenting somewhat that is past in loathing what wee haue tasted and longing for that which we desire in vaine remembring what is gone and doubtfull expecting what is to ensue As for euery present it is like a waue one alwayes dashing and driuing forth the other Lastly they are not constant for they often leaue vs they are not of continuance for certainely we must leaue them Nothing is more certaine as that wee shall leaue them nothing more vncertaine as whether they will not leaue vs first In regard of indisposition of our selues if we bee attached with sickenesse if payned in body if disquieted in minde wee can finde no felicity in them But especially if wee endure the combate of conscience If our conscience be crushed with the weight if stung with the malice of sinne they are so farre from yeelding either comfort or quiet that they are like oyle cast into the fire to extinguish or abate the flame They are like the drinking of hot wines to qualifie a burning feuer or like the eating of hony to asswage the boyling of a chollericke stomacke a little pleasing in the taste but much increasing both the paine and danger of the disease These are blessings indeed but not in themselues not for themselues not indifferently to all They are blessings in their right vse they are blessings to a higher end they are blessings onely to those who should haue beene blessed without them If they bee not rightly vsed if not vsed to their true end if so vsed that they drawe or diuert vs from our true end then are they heauy curses then should we haue beene blessed neuer to haue knowen them Art thou wicked and yet wise But GOD taketh the wise in their craftinesse and the counsaile of the wicked is made foolish Doest thou beare thy selfe proud vpon confidence of thy power GOD scattereth the proud and putteth downe the mighty Art thou vngodly and yet honourable and rich But the glory of the wicked turneth to their shame And what hope hath the hypocrite when hee hath heaped vp riches if GOD taketh away his soule Doubtlesse the riches of the wicked are rackes and torments their honours heauie vanities their power a tempestuous puffe their pleasures sharp feuers of the mind their serious exercises childrens plaies They dazel ignorant eies with exernall shewes but inwardly they endure many grieuous gripes they are attended and resorted to by manie but no otherwise then flies flocke to hony mice to corne vultures to a carcasse The multitude pursue their owne prey they follow the fortunes of men not their persons Well then let worldly matters goe and come They may helpe and they may hinder they doe more often hinder then helpe vs in attaining felicity Often times we haue no greater impediment to felicitie in this world then the world it selfe He onely is blessed in this life whose wickednesse is forgiuen and whose sinne is buried in the tombe of obliuion But stay my soule and pawse heere a while gather a flower or two in thy way pownd these spices a little more Is he only blessed or is he chieflie blessed whose sinnes are forgiuen Is not hee more blessed who sinneth not at all Is it not a greater blessing neuer to sinne then to haue sinnes pardoned Yes verely But this is beyond the nature of man It is the cursed condition of man to offend I will neuer esteeme him blessed I will neuer beleeue him who saith he hath no sinne For in many things we offend all We deceiue our selues we are sencelesse of our sinnes and being senceles we are immoueable we are desperatelie sinnefull if we say we haue no sinne And therefore he onely is blessed whose transgressions are forgiuen and whose sinne is couered None other in this world can truely and directly be termed blessed For this is a principall propertie of true happines to bring quiet and contentment to the soule to set it aboue the region of wishing and of wants to free it
into the dungeon of habite and nature Insomuch as I haue not more naturally desired to eate drinke and rest then to sinne they haue made me scornefull and odious to all the world This depth of sinne hath drawne vpon me another depth and that is of afflictions and calamities the attendants of sinne For sinne onely prouoketh thy wrath and thy wrath draweth many punishments vpon vs. As sinne is the onely cause so are punishments the effects of thy wrath Impiety and impunitie goe seldome together thy wrath will not permit them quietly to concurre in one subiect Punishment is so naturall for sinne that if sinne bee not smitten with the sword of chasticement in this life it is in danger to be smitten in the life to come with the sword which guardeth the passage into paradise For this cause thy hand hath beene exceeding heauy vpon me My indignity hath stirred thine indignation I haue sinned and thou hast smiâ—â—en I am inuolued in troubles as in a deluge the storms of disquiet beat stifly vpon me I am so deeply drowned in aduersities and miseries that I am scarce either bold or able to looke towards thee And yet One depth calleth another For these depths of sinne and of calamities haue drawne vpon me another depth of astonishment and trembling For when I call to my consideration thy infinite hate against sinne the extreame seueritie of thy iustice and rage of thy wrath neuer incensed but by sinne and the greater the sinne is the more incensed Terrour seazeth vpon my soule and it faintlie sincketh into the darke and deepe cauernes of anguish dread and almost despaire It is no ordinary matter that doeth perplex me not the crosses and trauerses of this world but being oppressed with my owne guiltinesse and sharply assaulted with the terrour of despaire I haue iust cause to feare that thou hast vtterly forsaken me that thou hatest and abhorrest me for my sinne These troubles are most terrible these touch not my externall affaires but the internall and eternall state of my soule Against external calamities some remedies may be found but against internall biting of vniust sinnes and expectation of thy iust and eternall reuenge there can be found neither remedie nor rest This wound is incurable but by thy hand And now againe these depths haue called another depth For it is not with a lofty looke not with a careles negligent conceit but out of the depth of humility sorrow that I cry vnto thee A little sorrow is not sufficient for me my sorrow must be great so great as it may make a great sound in thy eares Whosoeuer cryeth to thee with great sorrow griefe may wel be said to cry Out of the depth But this cry must be soft without noise of words it must be in the secret retreits of the heart no voice no souÌ„d in any wise added Contrition is an inward griefe seated in the heart it neuer breaketh forth before confessioÌ„ confession must open a passage for it This sorrow hath depressed my sincking soule down so low as it seemes to be led through all the torments which vnrepentant sinners must endure So as out of this depth also I cry vnto thee Oh! that I could meet thine Angell in this fierie valley as the children of Israel did in the valley of weeping that I might extinguish these flames with my teares that I might turne them into riuers of teares Lastly not onelie from the outward gates of my lips not onelie from the vnstable wagging messenger of my tongue apt vpon euerie sudden passion to riot for I am not one of those who honour thee with their lips but their heart is farre from thee but out of the depth of my heart from the very bottome of a troubled soule I cry vnto thee Assuredly the heart of man is exceeding deepe it hath many hidden roomes and retreits It conteineth many secret matters whereto the vnderstanding can neuer approach it chambreth many secret sinnes whosoeuer cryeth from this depth vnto thee hee fetcheth his cry farre he cannot but make a forceable battery against thine eares Out of these depths of sinne of afflictions of astonishment and feare out of the depth of humility and sorrow and out of the very depth of my heart I cry vnto thee As Ionas cryed to thee not only out of the depth of the sea but out of the depth of the whales belly so out of all these depths I stretch forth my voice to thee for helpe I cry not for helpe to the world I want no externall comforts and none can giue internall but thou Alasse who will aske an almes of a begger what comfort from confusion what comfort from them who no more vnderstand one another then did the builders of Babell Itis the world which hath betrayed me it is the world which hath vndone me It setteth vs to gather strawes as Pharao did the children of Israel and scourgeth vs when we haue done I will not cast the Anchor of my rest in the stormy vnstable sea of the world It is like a beautifull flower but stincking like a faire reede but of no strength It is rightly termed an hypocrite without faire but within full of corruption and vanitie In sensuall matters it seemeth good but all is nothing but painting and lies Caine who was the first builder of a city vpon earth was the first man who lost his habitation in heauen But onely vnto thee doe I call who art both enclinable to heare and able to helpe Being buried and lost in these bottomlesse depths I find nothing in the world but terrours and despaire of reliefe nothing in my selfe but trembling and dismay no hope of help but only from thee And therfore with all deiection of soule I addresse my spirit to call vpon thee I beseech thee most gentle Father heare my voice Let my humble prayer ascend from the low vale of miserie and teares to thy high throne of maiesty and glory let the secret groanes of my soule and the open cries of my voice haue accesse to thy presence heare I say the inward sorrow and griefe of my heart and the outward confession of my mouth I haue grieuously offended thee by shaking off thy subiection and bearing my selfe rebellious against thee by exposing my selfe to all euill and opposing my selfe against any good When thou wert to me as the sunne is to the earth infusing heat light and life into it I was to thee as the earth is to the sunne sending vp grosse vapours whereby tempests are raised and the sunne obscured I haue offended other men either positiuely by wronging some in their estates or estimations and by wringing and inclining others by my example to euill or else priuatiuelie in not affoording them that good which both by actions and examples I might and should I haue offended the blessed Angels and Saints who are no lesse grieued at sinne then they ioy at conuersion from sinne who as
of the one is the ruine of the other whereupon the Scripture saith that hee who loseth his life shall saue it That is hee who loseth his sensuall life shall saue his spirituall life Betweene these two men there is such a perpetual combate that therupon the life of man is termed a warfare betweene these two men all the maine businesse of this life consistes Now then beate downe this mortall and bodily man breake thy vnbrideled appetites set aside thy carnall pleasures and desires and thou shalt liue peaceably and at sweet content no worldly troubles shall molest thee Thou complainest of externall oppositions but thy enemies are within thy proper passions make warre against thee Vanquish these enemies and thy complaints will cease He is a great LORD who commandes himselfe hee who commandes his owne will is more powerfull then many great kings Many great kings cannot make their enemies to be friendes but this is done by commanding thy will For wherefore are iniuries and aduersities troublesome to thee beâ—ause thou canst not endure them thou esteemest them thy enemies therefore they perplexe thee But bee friendes with them and loue them and then they will not molest thee then they will bee pleasant to thy taste thou wilt be gladde then and glory in them If worldly troubles bee grieuous to thee the fault is in thy selfe it is in thy power to loue them doe but cutte off the desires of the world and thou wilt neuer complaine of any worldly thing Complaine of thy inward desires thou mayest but of externall accidents thou canst not iustly complaine because they cannot hurt thee vnlesse thou wilt If any thing seemes grieuous to thee take thy selfe in hand chastice thy inward enemies and thou shalt bee quiet As moathes consume the cloath and wormes the wood wherein they breede So thy owne concupiscences consume thy heart They gnawe thy bowels like the vipers broode and worke out their birth by thy torment and death It is most infallible that no man is wronged but by himselfe Thou art thine owne enemie Master thy selfe and thou shalt haue calme quiet and ioy of spirit As swine will not wallow in drie clay so distempered passions will not tumult in a mortified mind Open my lippes O LORD my GOD that my voyce may vent foorth those prayses to thee which the boyling desire of my heart canne possibly frame that it may exhaust the very spirit of my soule in praysing thee for this inestimable benefit of my redemption Abase me to the knowledge of my selfe abase mee in the knowledge of my selfe to the end that I may aduance to the knowledge of this great misery LORD I haue nothing in my selfe to offer to thee either in recompence of all the good which thou hast done vnto me or in satisfaction of all the euill which I haue done against thee Whatsoeuer I haue is already thine as flowing from thy plentifull hand wherefore I offer them wholly to thee to be directed to thy seruice And not onely all that I haue but I offer my selfe to bee thy perpetuall seruant That heereafter I no more bend or binde my selfe to accomplish my will but thine that I seek not my owne pleasure or aduantage but what is pleasing and acceptable to thee LORD I prostrate my selfe before thy feet I yeeld my selfe wholly into thy holy hands deale with me as a Lord deales with his vassall or slaue dispose of me euen as thou wilt But because all this is no more then nothing I approach with trust to thy throne of grace and present to thee the most precious oblation the most rich treasure that can be found in heauen or in earth namely the life death bloud labours vertues and merits of my Redeemer which albeit they were proper to him in regard of his passion yet in regard of his satisfaction they are more mine then his I offer to thee I say his base birth his extreme pouerty his trauailes and banishment his precious teares his blessed bloud his baptisme his temptation all the contradictions and rude reuilings of his enemies all the sowre sorrowes and torments of his passion the whippes the crowne of thornes the nailes the speare the crosse and the tombe I offer to thee his infinite zeale of thy glory his perfect obedience to thy will his ardent loue towards vs. I offer to thee his incredible humility his inuincible patience and gentlenesse and all other glorious vertues which sparkled in him as starres in the firmament as precious stones in a princes crowne I offer to thee all his merits not as a treasure of others but as my owne riches by inheritance His workes were finite but the merits of his workes are infinite I offer him wholly to thee hee is wholly mine in that his loue is mine For when he gaue me his loue he gaue me himselfe sith loue is no gift vnlesse the giuer be giuen with it yea it is no loue vnlesse it be as liberall of that which it is as of that which it hath O holy CHRIST the repayrer of our life the sweetnesse of our soule the refuge against our calamities what flintie heart regarding what thou hast suffered will not be enflamed with the fire of thy loue will not aduance into hope of thy mercy And blessed be thou O All-powerfull and All-mercifull GOD who hast giuen vs such right and interest in him that wee may make this oblation to thee both in thankefulnesse for ALL thy benefits and in full satisfaction for ALL our sinnes I beseech thee O LORD for his sake forgiue ALL my sinnes who for our sake endured ALL the punishments of my sinnes I will not enquire into the depth of this mystery but I will embrace it with the loue of my will The more incomprehensible it is the more worthy is it the LORD who is incomprehensible not onely in himselfe but in his workes He hath so loued vs that he hath done many things for vs which farre exceed the faculty of our vnderstanding by which hee hath much more deserued our loue then by those things which wee are able to vnderstand Prayse and Glory and Wisedome and Strength Dominion Riches and Power bee vnto our GOD for euermore A SVMMARY PRAYER O Almightie GOD the beginning the end in whom the beginning and the end are one when thou diddest fashion and create man his soule thou diddest frame as of a most diuine matter thy proper breath so in a most diuine forme euen in thy owne Image For this glorious guest thou diddest prepare the palace of his body not onely commodious for vse but curiously both framed and furnished for delight But afterwardes by reason of his transgression this palace was turned to a prison whereby it was much changed in condition For as if a man for some offence be committed prisoner to his owne house hee becommeth soone weary of the place wherein hee tooke much pleasure before especially if not onely in regard of
GOD a longing desire to be with thee for whosoeuer desireth to be with thee shall be welcome to thee whosoeuer desireth not to be with thee shall neuer approach thee Deliuer mee from all my sinnes deliuer mee from al the calamities which I suffer in this life and enroll mee for the life to come among thy blessed elect Citizens of Heauen That as heere with sinners I pray vnto thee so there with thy Saints I may eternally prayse thee AMEN Prayse and Glory and Wisedome and Strength Dominion Riches and Power be vnto our GOD for euermore Amen LONDON ¶ Printed by IOHN BILL M. DC XXIII Psal. 92.11 Super paral ca. 15. In Ciâ—haris pro Octaua canâ—bant Epinicion Verebar omnia opera mea sciens quod non parceres delinquenti Iob. 9. Psal 2. Sicut erudit homo fiâ—ium suuÌ„ sic Dominus Deus crudit te vt custodias mandata sua Deut. 8.5 Heb. 12.6 Iob 26.14 Exo. 20.13 Poenadamni Poenasensus Isa. 33. 1. Weakenes Gen. 18.27 Psal. 103. Iob 13.24 25. 2. Weaknes Perditio tua ex te Israel tantummodo in me auxilium tuum Hos. 13. 3. Weaknes Cor meum caro mea exultanerunt in Deum vitium Reuertimini ad me in ieiunio â—letu planctu sâ—indite corda vestra c. Ioel. 2. Cor Impij quasi mâ—re feruens quiescere non potest Auertente te faciem tuam turbabuntur Conuerte me Domine conuertâ—r Iere. 31. Cecidi in faciem meam ingresfus est in me spiritus posuit me super pedes meos Ezech. 3. Vide quantum malum quantum amarum est dereliquisse te Dominum Deum tuuÌ„ Ierem. 2. Iob. 13.24 Deus de reliquit cum peâ—sequimini comprehendite quia non est qui eripiat Psal. 71.9 Hos. 9.12 Iob. 10.6 Ps. 51. Vbi abscondam me a vultu irae tuae quia peccaui ni mis. Iob. 13 Exo. 33.20 Vultus Domini surefacientes mola vt perdat de terra memoriam eoâ—um ps 23. Apoc. 1. Ier. 33.5 Ier. 50.20 Num. 6.25 ps 27.9.10 Misericors miserator Dominus Psal. 115. Patiens muâ—tum misericors ibid. Vbi abundauit delictum superabundauit gratia Conuertere ad DominuÌ„ de relinque peccata tua precareante faciem domini Eccles. 17. Ier. 9.22 Leuit. 25. Domum habemus non manu factam eternam in coelis 1. Cor. 5. Psal. 88. Luke 14. 3. Paralip 18.24 Heb. 12.17 Si nosmet ipsus dijudicarimus nen vtique dijudicaremur In quacunque hora peccator ingâ—muerit saluus erit Qui perseuerauerit vsque in fine hic saluut erit Psal. 78.10 Gen. 19. Num. 11. Quae retro sunt obliuiscens ad ea quae priora sunt extendens me ip sum addestinatum persequor branium Phil. 3. Quid prodest homini si mundum vniuersum lucretur animae vero suae detrimentum pattatur Matth. Cautarizaetam habentes conscientiaÌ„ 1. Tim. 4 Weep not for mee but weepe for your selues Luke 27. Gen. 3.15 Et saluauit propter nomen suum vt notam fatoret potentiam suam Gen. 8.21 Cum sancto sanctus eris cum peruerso peruerteris Psa. 18.25 Egredimini de Babylone fugite a Chaldaeis Es. 48. Ier. 50. Recedite a Tabernaculu impiâ—â—um Num. 10. Num. 33. Psal. 105. Iob 31. Phil. 2. Gen. 19. Matth. 26. Deut. 15. Semper aliquid mali propter vicinum maluÌ„ Matth. 26. Qui tetigerit picem inquinabitur obea Eccles. 13. Esay 14. Eccles. 19. Esay 1. Powre out your hearts before him Ps. 62.8 Though you make many prayers I will not heare for your hands are full of blood Wash you cleane though your sins were as crimson they shall be white as snow Esay 1.15 c. Accedite ad me illuminamini facies vestrae non confundentur Psal. 34. Eccles. 22.11 Ps. 118.18 Thy 〈◊〉 thy staffe comfort me Ps. 23.4 Iob. 42. Iob. 21. Vt sugeret mel de petra oleum de saxo durissimo Deut. 32.13 Quiadurus homo sum c. Matth. 25 Esther 3.5 Iob 5.13 Psa. 33.10 Luke 1.51 and 52. Phil. 3.19 Iob 27.8 Iam. 3.2 I will send downe vpon him a flood of peace Esay There is great peace to them who loue thy Name Psal. 119. I will giue hidden Manna which no man knoweth but he that receiueth it Apoc. 2.17 Gen. 4.7 1. Pet. 4.8 Nisi pâ—nitentiam egeritis omnes similiter peribitis Luke 13.3 Iob. 41.15 Many sins are forgiuen her for she loued much Luke 7.47 To whom a little is forgiuen he doth loue a little Luke 7.47 Quis est homo qui vult vitam c. diuerte a malo fac bonum Psal. 33. Iob. 10.2 Iudica iudicium meum Malus vbi bonum esse simulat tunc pessimus The hypocrite shall not come before God Iob 13.16 Nu. 5.6.7 Leu 5.5 Le. 18.18.22 Quia durus homo sum 1. Ioh. 1.9 Act. 5.3 Numb 21. I called vpon the Lord in trouble hee heard mee at large Ps. 118. a Ps. 103.13 128.1 prou 10.27 14 27. 19.23 22 4. 28.14 Ecclus. 1. 2. 3. 40. â—6 17 Gen 22. b Iâ—os 24.14 Deut. 4.10 14.23 Exod. 20.18 â—c Phil. 2.12 2. Pet. 1.17 c Deut. 5.29 d Deut. 17.8 19. Act. 10.35 Luk. 1.52 Exod. 9.10 e Ecclus. 31.1 f Eccles. 19.20 g Ps. 112.1 h Ecclus. 2 11 i Ps. 111.10 Ecclus. 43.33 k Es 5.7 l Leu. 19.14 1. Sam. 11.7 Ier. 32.40 Ecclus. 21.6 Pro. 1.2 14 16. Iob. 1.1 8. Non cito perjt ruina qui ruinam timet Senec. Pro. 17.13 Sap. 16.19 Secundum duritiam tuam cor impoeniteus thesaurisas tibi iram in die irae Dei perfecta sunt opera Deut. 32.4 Iob. 31.33 Leu. 14.8 1. Sam. 15. 2. Reg. 5.18 Lam. 2.19 In quacunque hora ingemueris peccator omnium iniquitatum cius amplius non recordabor Ezâ—k 18. Aperi os tutum c. Ecce ego fio ante ostium pulso si quis au lierit voâ—em meâ—m aperuerit intrabo ad eum cae nabo cum illo ipse mecum Psal. 146. Psal. 150. Ecce quiseruiunt ei non sunt stabiles in Angelis suis reperis prauitatem quantâ—m magis hi qui habitant domos luteas terrenum habens fundamentum Iob. 40. Ego sum Ego sum ipse qui deleo iniquitates tuas propter me Es. 43. Quis potest facera mundum de immundo conceptis semine monne tâ— qui solus es Iob. 14. Iustitia tuâ— sicut gurgites maris Isai. 48. Exod. 14. Perditio tua ex te Israel in me auxilium tuum Hos. 13.9 Pone me iuxta te cuiusuis manus pugnet contra me Iob. 17. Fly from euill and doe good Eze. 18.4 Thou shalt make equall the righteous path of the iust Psal. 26.7 Crooked things shal be made streight and rough wayes bee made plain Luk. 3.5 Psal. 34.14 Psal. 33.17 Psal. 33.18 Ps. 141.3 Insanabilis est fractura tua Ier.