as the tree is such will be the fruit and if the Bramble rule it will burne up the Cedars of Lebanon Jud. 9.9 nor can we expect liberty for the Law that is in our members will lead us away captive the liberty that is given to the flesh doth but bring the spirit into bondage and what peace can we expect where there is no peace with God If then Christian thou wouldest have justice then doe justice and kill sinne before it kill thee if thou wouldest have liberty then let not sinne raigne for therein doth the great strength of it lye Sampson was easily taken when his lockes were shorne so thou mayest easily subdue sinne when the regiment of it is taken downe if thou wouldest enjoy that peace of God which passeth all understanding then make no provision for the flesh but mortifie it by the helpe of the spirit Rom. 13.13 and thou shalt have peace internall here and eternall hereafter Now for as much as this discourse is to helpe thee therein I doe therefore heartily commend it unto thee I have avoyled prolixity lest I should tyre the Reader and too much brevity lest I should wrong the matter I have the rather fallen on this subject because I find few that have done it and because I have found some such spirits as have laboured to cry it downe as altogether unnecessary after conversion If there be any such into whose hands this Treatise shall fall let me so farre prevaile with them as not prejudge what they doe not meane to reade lest they be numbered among those fooles that speake evill of what they know not To conclude Christian thou hast my labours thou hast my prayers when thou dost approach the throne of grace let me have thine Thomas Wolfall THE DOCTRINE AND PRACTICE OF MORTIFICATION ROM 8.13 But if yee through the spirit mortifie the deeds of the body yee shall live Chap. 1. An Introduction to the Text with the coherence of the foregoing part of the Chapter THe common tidings that hath sounded in our eares frō the Churches abroad for divers yeares together hath been upon the point nothing but warres and rumors of warres of leading into captivity of garments roled in blood insomuch as that country in which was plenty of corne and wine as the garden of Eden is now as a land forsaken or as a desolate wildernesse nay a very Aceldama or field of blood And howsoever wee of this Nation have but heard of this amongst us no leading into captivity no complaining in our streetes Yet the sword of the Lord hath been drown against us and hath slaine thousands ten thousands in our streets James 4.1 Now the general cause both of those lamentable desolations abroad the hand of God at home is chiefly this that we go not to warre with our selves we do not slay those lusts of ours that fight in our members for if ye walke after the flesh yee shall die not onely a death of the body but the second death the soule shall suffer eternall torment But if yee mortifie the deeds of the flesh by the spirit then yee shall live eternally To make way unto the matter in hand our Apostle layeth downe certaine differences betweene such as walke after the flesh and others that walke after the spirit 1 In respect of the object that they ayme at the one mindes the things of the flesh the other the things that are above such as a man is such is his minde a carnall man and a carnall minde the wisdome that is not from above is earthly sensuall and devillish James 3.15 but that which is from above is first pure then peaceable gentle easie to be intreated Vers 17. full of mercy and of good fruits without partiality and without hypocrisie 2 They differ in their ends for the end of the one is life the end of the other is death Every man must eate of the fruit of his own way Prov. 1.31 and be filled with his owne devises 3 They differ in their affections so as they that are at enmity with the Law of God Vers 7.8 their fleshly mindes are not subject unto it neither can they be and being they are not they cannot please God Whereas on the other side they that are of the spirit Christ dwels with them and takes up his habitation in their hearts suppes with them and they with him Happy and thrice happy that house which hath him for an inhabitant for this possession of Christ doth imply the dispossession of sinne Vers 10. For if Christ be in you the body is dead but of sinne as Dagon could not stand with the Arke so no more can sin and Christ inhabit together We cannot serve these two Masters Againe as it puts sinne to death so he quickens us Vers 11. that same spirit that raised Christ shall quicken us wherein he shews that the worke of our regeneration is great even as great as that of the resurrection the one being the internall renovation of the soule the other the externall restauration of the body to its reunion with the soule Hence our Apostle drawes an effectuall inference to perswade men to withstand the inticements of the flesh from this that there is no service of due that doth belong to it we are not debters to it that wee should follow it Nay if you walke after the flesh yee shall die but if yee mortifie the deeds of the flesh by the spirit then yee shall live Behold as Moses said Deut. 30.19 I call Heaven and Earth to record against you this day that I set before you life and death blessing and cursing therefore choose life that you and your seede may live So I here set before you both these and yet my desire is the same that Moses his was that you would chuse life that your soules might live which undoubtedly you may do if yee follow Saint Pauls direction here If yee mortifie the deeds of the flesh by the spirit Here you may observe 1 A description of our naturall corruption it is called the deeds or practises of the body 2 Here is our duty what we should doe against it namely to contend against it and to mortifie and slay it 3 The meanes whereby it must be done by the spirit 4 The reward is that promised Yee shall live which is a large promise seeing it containes in it all the happinesse that wee are capable of called a crown of life for the greatnesse and everlasting life for the continuance Chap. 2. Of the meanes how to find out our naturall condition by a threefold inquiry TO begin with the first the description of our naturall corruption viz. It is called the deeds of the body as it is with men that goe to warre the first thing that they doe is to endeavour to find out the enemy so it must be in this spirituall warfare wee must first endeavour to finde out this
that when Sathans malice was made manifest to the ful yet so as Iob looks hither in conclusion saith God gives and God takes whereas if he had looked lower hee might have said God hath given and the Devill hath taken but the humble spirit desires not to bee troubled with what the Devill or man can doe unto him because he knowes that they are but instruments and rods in Gods hand to correct his children withall therefore he falleth downe before God and kisseth his rod and cals upon his name and then the Lord harkens and heares and puts his teares into his bottle and in his good time will heale his soule In one word as it is said of the Philosophers stone that what metall soever it toucheth it turnes it into gold so is it with this sorrow that what crosse or disaster soever it doth meete withall it makes it an occasion to worke in him godly sorrow to repentance never to be repented of 3. It mends all it make up all breaches Esa 1.16.18 wash you make you cleane take away the evill of your doing which is done by this worke of mortification and mourning for sinne and then saith God let us reason together and then though your sinnes were as red as crimson I will make them as white as wooll herein is the excellencie of godly sorrow if you have losses in your estate or crosses by your children or injuries by evill men you may fit downe and sorrow till you can weepe no more but now halfe of this were it godly sorrow though your sinnes be as blacke as hell yet God will make them as white as snow if a man bee old the skill of all the Physitians cannot make him young againe but a man that is truely humbled for sinne the Lord Christ redeemes his life from death Verus penitens simper est in labore dolere delet de prateritis laborat pro futuris cavendis Ber. and renewes his youth like the Eagles that as they report of the Eagle that when shee growes old and cannot eate for the length of her bill with much adoe shee gets it broken and then fals to her meate as if she were young againe so it is in this case when wee have cast away all our abominations and our doings that were not good though with much adoe then shall we renew our lives as the Eagle and be made fit to sit among Christs guests at the marriage feast when he makes us a feast of fat things Isa 25.6 and wine when the lees are well refined 3. The third thing in this sorrow is how long it should continue to this we answer that as we sinne daily so wee must sorrow daily and because all sinne is not of one magnitude or proportion therefore it doth admit of degrees but if we speake of initiall mortification which is the thing chiefely in hand the first work that is begunne in the soule then I say 1. Wee must mourne till the generall frame of sinne be dissolved till the regiments of sinne be taken downe Judg. 14.17 Sampsons wise did never cease weeping untill shee knew his riddle so should wee never cease till we know-that our sinnes are dissolved and purged out Alasse what comfort can a man receive so long as hee remaines a slave to his hust 2 Sam. 12 20. and is under the Prince of darkenesse but now sinne is slaine in us and dead in us then we doe as David did when his child was dead hee then at oft from the earth and waâ—nt and anoâ—hed himâ—â—lfe and changed his apparell and came into the house of the Lord and worshipped and then came into his own house and are bread when we find that this child that wee have begotten by our sinne is dead we should doe the like then cheare up your hearts and worship God that hath given you victory against it It was comfortable neves that was brought by the Angel unto Ioseph Mat. 2.20 Returne into the land Israel for they are dead that sought the young childs life so say 〈◊〉 it will be a great stay to our soules to heare that the body of death is dead within us that sought how to destroy our soules 2. We must mourne till he that hath wounded us shall come and heale us Hos 6.1 come say they let us returne to the Lord for he hath borne us and he will heal us he hath smitten us and 〈…〉 It 〈◊〉 an easie matter to wound but not so easie to cure and heale again it is the prerogative in this case that belongeth chiefely to God the flesh can vex us and Sathan can teare and trouble us and wound us but none of these can cure us againe but now God can as well heale as wound here is one thing further to be observed that the Prophet doth not say that sinne or Sathan hath wounded us and God will heale us but he hath wounded us and he will heale us and bind us up for a man may have these wounds by sinne and Sathan and yet no true ourâ— the cure that these Physitians can give us are of no value is either to cast a man into a deepe or rather a dead sleepe of security and harnesse of heart or to suffer him to fall into despaire and haâ—â—â— his owns and by an untimely death as Iudas and Iuliâ—â— did but where God once by his spirit smites the heart with true remorse for sinne then he is moved by the same shirit to seeke unto God for the cure of that wound as it was with Elisha 1 King 19 19. that after the Prophet Elia had put his mantle upon him he presently comes after him so whereas the Lord shall be pleased to works in us a true sight of our misery he never doth it without some hope of mercy that when we seele our burden we might likewise come unto him for case and comfort Psal 103.13 these are those comfortable speeches that as a father pittieth his owne children Mat. 12.20 so the Lord pittith them that feare him and that promise hee will not breake the bruised Reede nor quench the smoaking Flax c. and that exhortation Mat. 11.28 come unto me all yee that are weary and heavie laden and I will ease you CAP. XIV Shewes thee other properties of Contrition viz. shame indignation and revenge THe next thing in contrition 2 Of shame is to be ashamed of our sinnes and to loath them for the more the heart is broken for sinne the more it is ashamed for it Job 42.6 as when Job saw himselfe in his colours then hee did abhorre himselfe in dust and ashes Ezeck 36.31 and the Prophet shewes that there should come a time when the Lord would smite the hearts of men that they should remember their owne evill way and their doings that were not good and should loath themselves in their owne sight for their iniquities and for
was so wasted that shee had no more but a handfull of Meale in a Barrell and a little Oyle in a Cruse which shee was about to dresse for her selfe and her sonne and then to eate it and after dye Now it is a great comfort unto a man when a man can attaine to this 1. That he can keepe his heart that sinne doe not at any time break out into any grosse act Luke 1.6 Gen. 5.24 It is said of Zacharias and Eliz. that they walked in all the Commandements of God without rebuke that is though they were not without their infirmities yet were they without rebuke in respect of any crime or grosse sinne yet here is a large difference betweene such as doe onely restraine and keepe in sinne for some by end and such as these to whom sin is in some measure mortified even as much as there is betweene the beating out of the teeth of a Lion and the changing of his nature thence it is that this worke makes us of Lions to become as meeke as Lambs Is 11.6 so as the Lamb and the Leopard shall lie downe with the Kid and the Calse and the young Lion and the fatling together a little child shall lead them againe though a wicked man may curb and keep in sin yet can he not kill and destroy sinne and the reason is this because he wants speciall and spirituall meanes sinne will not be driven out with great words Is 58 6. nor by spreading sackcloth and ashes under you nor hanging downe your heads like a bull-rush for a day but there must be in us the love of God which will make us to depart from iniquity 2. It is a great comfort when sinne is so over-powerd as it doth not divert us from duty I doe not say distract us in the performance of them for there is no man without them for when wee are the best imployed about our devotions as reading hearing praying or mediration then is the adversary most busie to disquiet our peace and to hinder us in our work Zach. 3.1 when Jâ—hoshuah the high Priest was standing before the Angel of the Lord Neh. 4.18 there Sathan stood at his right hand yet you may have good comfort in this when you goe on in your worke as they that builded up the wall of Ierusalem though they were much distracted and disquieted by their enemies yet did they hold on their worke though it was with their swords by their sides so a good Christian albeit hee hath many distractions yet hee goes on in duty and will not be diverted from it as it was with David when Michal his wife spake against him for his dancing before the Arke of God 2 Sam. 6.20 21 22 23. hee made his reply that if that were vile he would yet be more vile so it is with a mortified man that though there were never so many impediments and stumbling blocks laid in his way of the losse and discredit he shall sustaine yet hee lookes more at the praise of God then of men and knoweth that what is highly pleasing in the sight of men is displeasing in the sight of God Luk 16.15 and therefore takes up Saint Pauls resolution when they besought him that hee would not goe up to Ierusalem Acts 21.12 13. in regard of the present danger that they did foresee howbeit Saint Paul being bound in the Spirit for the worke of the Lord asketh them what they meane to breake his heart seeing hee was ready not onely to bee bound at Ierusalem but to dye there for the name of the Lord Jesus so is it with him that is truely humbled that nothing diverteth him from the duty 3. It is a great comfort unto a Christian Acts 8.39 when hee hath so conquered and over-powered his corruptions and that they take not away his joy and consolation that he hath in Christ neither can Sathan take such advantage by them to dispoyle us of our crowne 2 Cor. 〈…〉 5. thence it is that Saint Paul saith he will glory in his infirmities that though hee might glory in those heavenly visions that he had yet hee would rather glory in them for though in a large sense every sinne is called an infirmity because it disableth a man from the performance of duty but in a strict sence no man can be said to have infirmities unlesse that sinne in some measure be mortified for in an unmortified man sinne is alive and in his full strength and his soule is void of grace but now in a man that is truely mortified there grace receives strength and sinne is wounded and so such a man is the proper subject of infirmities now when the Apostle saith that he doth rejoyce in his infirmities he doth not rejoyce in his infirmities as they are sinnes Matth. 10. but as they are infirmities that is as sinne was deforced and diminished in him and therein he had cause of joy and we also when we finde it so in us if the Disciples rejoyced that the Devils were subdued by them much more may we that the body of sinne is destroyed and that which is worse then the Devill is subdued by us count it all joy when yee fall into divers temptations Jam. 1 2.3 knowing that the tryall of our saith worketh patience and patience makes perfect and intire we are but in this case as gold that is put into the Furnace that comes out more pure and are made by that meanes vessels of honour fit for the use of our great Master our Lord and Saviour Christ CAP. XVII Certaine signes of a dying man 2 I Come now to shew unto you certaine signes of a dying man whereby you may see whether that you be in such a case yea or no it would be in vaine to shew you signes of a dead man for as much as there is no perfection of death of sinne in our soules as there is no perfection of grace so neither is there as we have formerly shewed perfection of mortification 1 Cor. 13. onely as hath beene shewed we are daily a dying but not fully dead 1. A man is said to be a dying man when his stomacke failes when he hath no appetite to his foode when wee have no stomacke to sinne no apetite after it when wee feele no such sweetnesse in it as we have done when we esteeme the profits and pleasures of finne as an empty vessell in one word when all of them are bitter unto us and tastlesse in respect of what they have beene to us before time 2 Sam. 19.35 as old Barzillai said to David can thy servant taste what Teate or what I drinke can I heare any more the voyce of singing men or singing women vers 37. c. Let mee turne backe that I may dye c. Just thus it is when a man feeleâ— his affection off from his sinne that he can neither relish their sweernes nor
vaine shadow Psal 39.6 were it not a folly or rather a madnesse in a man that should come into an orchard upon the trees whereof did hang much fruit sweet and pleasant yet should leave them and seeke to disquiet himselfe to gather up the shadow The Philosopher cals a man Arbor transversa Luke 10. a tree turned upside downe but by sinne it is that a man is homo transversus a man that 's quite altered and goes downeward like the young man from Jerusalem to Ierico spoliatur vulneratur redivivus relinquitur spoyled of his good wounded and left halfe dead So it is here we in our departure from God to meete this enemy that spoyles us of all those ornaments we had and wee are wounded with the guilt and the staines of sinne and left in such a lamentable condition as did not that good Samaritan come our Lord Jesus Christ and powre in the oyle of his owne grace and the wine of his dearest blood we should perish everlastingly CAP. III. Of activity of lust proved by two particulars THat sinne is thus practicall and full of action will appeare if you confider two things 1. By the fruitfulnes of sinne which doth appeare 1. The fruitfulnesse and the plentifull increase that it doth bring forth 2. And then the power and vivacity that there is in sinne both which will set out that the enemy against whom we doe contend is an active and stirring enemy 1. For the first sinne Jam. 1.15 By its expedition in the production of sinne it brings forth with much speed and celerity Lust when it hath conceived it bringeth forth sin and sinne when it is perfected bringeth forth death Even as when you cast a stone into a pond that begets a circle and that begets a greater and so they multiply untill they bee many and that on a sudden So is it in case of sinne one sinne begets another speedily and the reason is because it is the nature of the worst kinde of fruit to spring the fastest you need not plow for weeds nor sowe cockle nor hemlock in the furrowes of your feild they will grow of themselves So is it with the ill weeds of sinne they come up of their owne accord nay though we labour to weed out these corruptions yet will they sprout and grow againe If you aske me why that grace comes on so slowly and sinne with such speed I answer as the Egyptian Midwives did unto Pharaoh when hee asked them why they slew not the male children they answered because they are not as the Egyptian women Exod. 1.19 but lively and are speedily delivered So it is in this case grace at the first is weake compared to a graine of Mustard-seed and fals into a barren soile our corrupt hearts and there it is that it comes up so slowly but sinne that is strong and is in a soyle that it likes and therfore comes up with more celerity 2. In the increase of sinne 2. Sinne is fruitfull in that it increaseth sinne though it be little at the first yet growes apace a man that beginnes with smaller sinnes those make way for greater as it is said of the sinne of Sodome Gen. 18 20. it was very great and the cry was multiplied that is as the sinne increased so the cry came grievous sinnes doe make a great cry Hazael was afraid to heare of that wickednesse which after hee was not ashamed to commit sinne is like that cloud which Eliah saw which was at first no broader then a mans hand yet it spread and spread till it covered the whole heavens So it is when men first beginne to fall to some little doe they know how they shall be carried before that they will return againe Amos 5.1 Israel is called the Virgin Israel but behold afterward her grâ—at transgression and her mighty sinnes made the prudent to keep silence 13.16 and brought such a storme and inundation of wrath upon them that a wailing should bee in all streetes and Vine-yards the day of the Lord should be a day of darknesse c. When we speak of the works of the flesh Gal. 5.19 wee may say as Leah said when Gad was born behold a troope commeth as Adultery Fornication Uncleannes c. seveÌ„teen in number and the reason of this multiplication of sinne is in respect of the multiplicity of objects each of them being a bait to intice us unto sinue and withall the multiplicity of occasions that are as bridges to lead unto evill that wee had need every day to pray Lord lead us not into temptation and the greatest temptation that can befall a man is the temptation of his owne heart for every man is tempted when he is drawne away with his owne concupiscence and is inticed 3. In the constance of it 3. Lastly sinne is fruitfull in respect of the continuance and lastingnesse thereof God complaines of the thoughts and imaginations of mans heart they are evill and onely evill and that continually contray to all other breeders who though they have beene fruitfull yet nature decaies and time makes them barren but now sinne as it is said vires acquirit eundo it gathers strength by its motion So it is here in sin it holds on and goes on and that as Saint Paul speakes of ill men and seducers 2. Tim. 3.13 that they grow worse and worse and as the Prophet complaines How long shall evill thoughts lodge in you Jer. 4.14 hee doth not say that evill thoughts may not be in you but they should not lodge the word is pernoctare to lodge all night that is as if hee should say though you sinne beware you continue not in it though you be angry let not the Sunne goe downe upon your wrath to fall into sinne is as if a man should fall into a deepe pit and to continue in it is as if a man should role a great stone upon it for by falling into sin he fals into the snare of the Devill and by continuance it entangles himselfe more and more as a wilde Bull in a net who the more he rageth the faster hee is entangled Esa 51.20 And thence it is that custome in sinne is as hard to bee left as to wash an Ethiopian white or for a Leopard to change his skinne CAP. IV. Of the power and authority that unmortified lusts doth put forth in us THe second demonstration whereby it may appeare that this enemy against whom we do contend is thus active will appeare from the power and authority that sin hath as they answered Iehu when he bad them fight for their Masters sonnes 2. King 10.4 Two Kings say they stood not before him So may I say of sinne and I would it were not too true that two of the worthiest Kings that ever reigned in the world both for piety and wisdome were foiled by this enemy namely David and Solomon And if they
body of sin For the more distinct handling of the point consider that mortification may be distinguished as something that is externall and without us Mortification is externall or else as something that is internall and is done within us as it is externall so it is said to be a legall mortification when as a man is dead in law as a melefact or is said then to be a dead man when hee is condemned so sinne is then said to be dead when it is forgiven Rom. 8.3 and God is said to send his sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh that is that sinne should be as certainly put to death as it was certaine that Christ had taken our nature on him a great comfort it is to a distressed soule that doth cast it selfe upon the Lord Jesus Christ though at first it doe not apprehend the power of sinne mortified yet apprehending our plentious redemption purchased by Christ hee concludes that sinne shall certainly die because Christ hath already condemned it and as David sayd 1 Sam. 20.3 when Ionathan did perswade him to the contrary As the Lord liveth and as thy soule liveth there is but a step betweene mee and death so whatsoever conceit the soolish heart of man may have that his lusts are so strong as there is not possibility of subduing them yet for as much as the matter is now in the hand of Christ who hath past sentence on them it is certaine that there is but a step betweene them and death Internall Initiall 2. Internall mortification is either initiall or renewed initiall mortification it is that first worke of sanctification whereby the force and vigor of sinne is broken and the body of sinne hath received such a deadly wound as maketh it incurable though a man in this case may goe as the woman did from one Physitian to another to have the issue of blood stayed yet will it bleed still there is no Balme from no Physitian there Jer. 3.22 now this initiall mortification is either generall or speciall Initiall Generall Luke 15.8 1. Generall when there is a generall blow given to every sinne when wee doe as the woman when shee had lost her money did sweepe the house not onely some but every roome of it the whole house thus shall wee bee sure not to leave any sinne without the marke of death upon it wash your hands yee sinners James 4.8 and purifie your hearts yee double minded that is that man that is truely mortified is such as is all over mortified that is there is no actuall sin that stickes to his hands nor any inward corruption that he doth allow of in his heart The Pharisees were strict in the tradition of the washing their hands but negligent of purging out the hypocrisie of their hearts So likewise the curse that is annexed unto sin and doth follow it as sure as the day doth the night so sure will wrath follow sinne Had we not need then to bee very much grieved for them Matthew 15.2 and to mourne in secret untill they be slaine in us Though Jobs afflictions were many and great Job 1.14 yet there is this remarkable that there was one in every of these trials that escaped to come and tell him so is it in this case with many that though there may seeme to be a great mortification of sinne yet behold one or other doth make an escape and comes and tels us that all is not mortified such a man is wise and liberall but yet hee is proud such a one is humble and courteous but yet hee is covetous a third is devout and religious and yet full of disordered passions so that though men seeke to colour over their sinnes with never so many faire pretences yet if it be not so indeed somthing will escape as shee said to Peter Matth. 26.73 you are sure one of his Disciples for thy speech bewrayeth thee so something will discover them at one time or another either pride or their covetousnesse or their passions like a dead Fly spoyles the whole box of precious oyntment 2. There is a speciall mortification of speciall sinnes 2. Speciall that although for sinnes of ignorance a generall mortification will serve the turne and is acceptable to God yet because that there is much deceit lieth in generals wee must descend to particulars as David saith I know mine iniquity Psal 51.3 and my sinne in ever before me is it not I that have sinned 1. Cron. 21.17 Againe all sinne is not of equall proportion but some are weaker and some stronger like the sonnes of Zerviah and they are not unlike to that kinde of evill spirit that is not cast out but by prayer and fasting much adoe there is to subdue them there is some bosome sinne that is so sweet and pleasant as it is compared to our right hand in respect of the profit of it and to our right eye in respect of the tendernesse of it now against this we must contend for as long as such a speciall corruption lives in us like as Pharoahs thinne blasted eares of corne it devoureth the fat ones so will that sinne eate up all your spiritual comforts or as Saul said concerning David as long as the sonne of Jesse lives the Kingdome shall not be established to you meaning Jonathan so I say as long as you do not contend against your speciall sins the Kingdom of heaven will never be established unto you therefore labour to finde them out one by one and having found them pursue after them as the revenger of blood till you have slaine them that you have may come to carry tidings of the fall of the rest 2. Renewed in case 2. The next is renewed mortification Daily incursions fruits of sinne that is in case that we renew our sinnes we must renew this worke also and this is either in regard of those daily infirmities that are the fruits of this body of sinne that is in us or else in case of a relapse or falling fowly into some great sinne which doth waste the conscience and therefore when wee have given unto sinne some deadly blow wee must not then thinke that the worke is done for it is with us as it is when a Ship springs a leake though they pumpe up the water yet will it fill againe so is it with us there is such a corrupt fountaine as will still bee troubling of us the same reason that may move us to say give us this day our daily bread may also prevaile with us to say forgive us this day our daily sinnes it should bee our care every day to consider our wayes and to examine our hearts and not suffer our temples to take their rest nor the eyes in our heads untill such time as wee have caused our daily sinnes to sleepe the long sleepe of death beleeve it if we