couragiously died either for the honor of God or els for the seruice of their king or for the defence of their countrey Was there euer yet any nation so barbarous so voide of humanitie or as we commonly say so farre from the sunne as that commend not with great praise the valure and worthinesse of those that haue spent their liues for the common-wealths sake Hath not the memorie of posteritie taken them out of their graues to make them aliue againe in the remembrance of men And if we should come to number out the parts of the life of man shall we recken the time which they haue bestowed in eating drinking and sleeping or rather principally bring into a short accoumpt the dayes wherein they haue most valiantly fought for vertue And therefore that which we call life is but a death because it dyeth without leauing any memory therof for that which we call death iâ— in very deed life because it is that which maketh vs to be continue for euer Neither are we to regard how long we liue but how wel we liue neither commeth death too soone if he bring honor with him neither is it for the only opinion of another and for the honor which we shall get by well dying that ought to make vs contemne death but for the loue of that second life whereinto we must enter The Druydes had some forefeeling of the immortalitie of our soules which caused them to be more valiant then all the people of tho world for they made a skorne to saue their liues saying that they made no more accoumpt of them then of the head of a willow tree And the Philosophers who made a iest at them confessed yet that they held a blessed error Howbeit we say that their wisedome was blessed by tasting of this opinion whereby they found groping in the darke the very resting place of felicitie and had found out the counterpoyson which driueth away and slayeth feare the very poyson of our soules which drieth vp and feeblisheth our hearts and minds But we being brought vp and taught in a better Schoole then they were do not only know but constantly beleeue and not only beleeue but are glad also as a man would say of this second immortall life For we haue a spirit lodging in the inward part of our soule which sayeth and soundeth continually if so be we will heare it nothing else but this life to come And vnto this voyce it is that so many millions of Christians haue in the middest of their afflictions and torments followed the standard or ensigne of their Captaine spilling and sheading their bloud in all the corners of the earth as the true and pure seed os faith This is that Trompet which hath encouraged them to fight this combat from wheÌ„ce they haue returned very bloudy but yet haue bene triumphant and crowned victorers If ambitious honor driueth vs vnto most strange hazards of warre if this affection to be esteemed and honored of those before whome wee liue hastneth and kindleth the course of our actions what greater hope is there of these which haue obtayned this for they haue not onely bene honored whilst they liued but wee also reuerence theyr ashes after they are dead theyr bones are holie vnto vs the memorie of their liues is yeerely renued with deuout commemorations and prayers wee honor them in our verie thoughtes wee humble our cogitations before them as placed in a great degree of honor in the Church of God and as hauing found grace before the face of our Lorde and God And therefore wee must not bee voyde of courage for the effectuall bringing to passe of good and holie things seeing that the verie wicked them selues are the better part of theyr dayes so valiant in executing these wicked and most detestable things For with this patience and strength of courage must wee enter triumphing into the kingdome of glorie wee hauing bene told by Toby this goodly and holy Oracle That hee O Lord which serueth thee with all his heart if his life be put in hazard shall bee without doubt crowned And for this cause it is why the Scripture telleth vs that this good Father beeing brought into miserable captiuitie thraldome did neuer for all that forsake the voyce of the truth And to say truly we can no way iustly attribute vnto our selues the name of Christians if we reiect and forsake the Crosse which is left vnto vs in stead of all other maner of weapons and is the very sample paterne that Iesus Christ hath geuen vs to make vs vnderstand when we shall come vnto him and the watchword that witnesseth vnto vs that we are his For we haue no means that can make vs perceiue that we are instructed in his discipline but by this patience the very mother of all the other vertues And Theodoret also sayth That the Martyres run vnto â—orments as vnto the schoole exercise of vertue It now followeth that we see how we should behaue and carry our selues in the disposing of the benefits which it pleaseth God to bestow vpon vs. In very deede the rule which hereof is set before vs and the habit which we take vpon vs to vse them well is called Liberalitie Now the first precept which we are to learne is to acknowledge that all the benefits which we haue we hold of the goodnes grace of God the ordinary exercise whereof is to do good vnto all the world and to spread vpon vs his blessings albeit we no whit deserue them And the reason why he so bountifully destributeth them amongst vs is not to the end we should locke them vp and let the gold and siluer mould which are no way good nor profitable but when they are well vsed but to the end that as he hath created vs vnto his owne image so also we should imitate him in well doing vnto our neighbour according to our abilities And truly we haue farre greater occasion to do it then he For that which he geueth is his owne and he geueth it to such also as be no way able to do him good But we are another maÌ„s purse-bearers we geue the goods of our God we geue them to such as are not onely able to pay vs againe but also to lend vs as much when we stand in need And although they should be vnable to pay yet God by whose commaundement we geue them answereth vs the same for them and maketh it his owne debt and chargeth himselfe also not only to pay the principal but to geue vsury for it yea double treble and an hundreth fold And we are besides to consider that all these benefits should be dealt proportionnably for our necessties and that by the lawe of nature they belong not vnto vs no further then wee haue neede of them for the maintenance of our life The measure of our benefits are heate cold hunger and thirst and if the custome of the countrey wherein
cleane ouer for they haue no help but from them-selues and God hath long sithence geuen them ouer 42 For he helpeth only the righteous which put their trust in him For on him they attend and therefore it is reason that they should find comfort at his hands They gather them-selues together vnder his wing as poore chickens whome the kite pursueth there shall they finde couert defence and consolation 43 He will help them out of the strongest part of the battell yea and although they were enuironed on euery side yet will he come and deliuer them as it were by his miraculous power and might he will runne through the prease to pluck the righteous ouâ— of the hands of the wicked Why doest thou ô Lord after this manner so affectionately support the righteous Forsooth it is because that they haue put their whole trust and confidence in thee and not put their hope in the fraile and corruptible goods of this world but in thy infinit goodnesse and clemencie which is neuer voyd of help vnto all those that call vpon thy holy name Seeing then ô most righteous and mercifull Father it hath pleased thee for a time to endure the wicked to enioy the wealth and honor of this world and to set theyr feet vppon the throats of good and godly men and sufferest them by theyr cursed threats and craftie deuises to torment thy good and innocent seruants Frame we beseech thee our affections so as that we be not offended at their prosperitie and not enuie theyr deceytfull ritches but couragiously to beare whatsoeuer affliction thou shalt lay vppon vs paciently attending till thou shalt come to iudge theyr consciences and search out the bottoms of their counsels and with the seueritie of thy iustice imprint vppon theyr foreheads the shame which they haue iustly deserâ—ed abolishing their infamous meâ—… from aboue the earth destined 〈◊〉 the seruice of they glorie and in the â—…eaâ—e while so to keepe our harts as that we trust in none but in thee and make no reckning of whatsoeuer is here in this world to set our loue thereon but on thy grace and blessing Iudge me O Lord. c. Psalme 33. 1 LOrd be my Iudge take knowledge of my cause and bee thou iudge of all the sclanders wherof the wicked accuse mee Deliuer mee O Lord from the hands of the vnrighteous and from deceâ—…tfull lips For they haue assembled themselues together to imagine mischiefe against mee and haue set vp 〈◊〉 selues against mee to oppâ—… 〈◊〉 ouerthrowe mee They will 〈…〉 vp a cloake of righteousnesse befoâ—… theyr theeuish purposes and 〈◊〉 pretence of lawe vndoe 〈…〉 mee But ô thou diuine 〈…〉 with an all-seeing eye 〈…〉 clowdes of sclaunders 〈…〉 gâ—auntest day vnto the 〈…〉 shine vpoÌ„ me a little make 〈…〉 â—…derstand that truth pierce 〈…〉 and beholdeth all their craâ—ty 〈…〉 and maketh way to appeare before thee ô thou seueare and vncorrupt Iudge the only comfort of the afflicted 2 Thou art my strength and my defence and vppon thee alone resteth mine innocencie I made readie my selfe to fight against the craftie deuises of these deceiuers which assayle me and haue dreamed of a thousand arguments to conuince them withall and do make an accompt rightly to deduct my reasons But when as I had throughly considered that thou keepest in minde the knowledge of my cause as my God my gardian and protector I haue sayd alone to my selfe for what purpose serue all these goodly syllogismes for my Iudge knoweth the truth of the fact and vnderstandeth the equitie of my cause What can be hid from him who is present at all things and what can any man declare and shew vnto him that is righteousnesse him-selfe who hath established lawes and vnto whome it belongeth to interpret them I therefoâ—… pâ—t my selfe into thy armes my God my strength and refuge Iudge my cause and rid me from the sclaunders of the wicked But why reiectest thou me my God I haue a long while called vppon thee and yet thou hast not come vnto me In the meane while mine enemies oppresse me and I am no more able to abide But now thou my sweet yea my most sweet soule why art thou so heauie and sad and God be some-what slacke in comming to help thee all the while the wicked are afflicting of thee why losest thou thy courage thus and geuest thy selfe ouer vnto sorrow and griefe That thaâ— is deferred is not altogether lost for he will come seeing he hath promised it 3 Come therefore my Lord my God and spread our the beames of thy diuine light vppon me and seeing thou art the father of truth leaue not this thy poore captiued daughter in the wicked and vniust hands of her accusers If thou louest innocencie deliuer her then from the bonds of these false accusations For now O Lord malice lieth hidden in the darke and if thou let her haue day lighâ— she 〈◊〉 ouercome and if she be acknowledge 〈◊〉 she is vndone I beseech thee therefore O my God let thy light and truth assist my righteousnesse for I haue loued them all my life long and from my youth haue I made much of them They haue bene they my Lord which first led and guided me before thee and presented me vnto thee vppon thine holie mountaine set me in the middest of thy Tabernacle brought me iâ—to thy Church and gaue me an honorable place in thine house 4 There it is ô Lord where I haue chosen my mansion and mine aboad is with thee My rest ô Lord is onely in thee and all my glory is to serue thee Assuring my selfe then vpon thy support stay and trusting in thy grace I will present my selfe vnto thee who knowest my conscience and in knowing it iudgest it in iudging it esteemest it and in esteeming of it thou confoundest the common enemies of mine honor and of thy seruice I will 〈◊〉 vnto thine Aulter which I haue set vp to blesse sanctifie thy name and 〈◊〉 vppon thee my God which fillest 〈◊〉 youth with gladnesse and inspiring 〈…〉 heart the holie flame of thine holie loue doest heape vpon me pleasure delight and ioy 5 And therefore will I found out vpon mine harp in mine hand the confessing of thy magnificence and rune with my voyce the sweet notes of thy prayse one while I wil sing thy immeasurable power one while thy exceeding goodnesse and another while thy infinite clemency and in the end I wil finish with this wonderful iustice which hath saued me froÌ„ the oppressioÌ„ of the vngodly and made the shame of their wicked purposes rebound leape vpoÌ„ their owne faces Why wilt thou then be sad my soule why vexest thou mee thus and takest in ill part the opprobries and sclanders of the wicked as if their venomous tong could any way hurt an innocent conscience No no a burning torch thrust into the water can no sooner be extinquished then the sclanderous reports of a man that leadeth
cleanse our selues and let vs see from whence and which way we are fallen that thereby we may perceiue by what meanes we may be able to lift vp our selues againe For God saw nothing amongst all his workes which any thing drew neare vnto his perfection and therefore he himself was then desirous to mould and fashion a liuing image of his Deitie which should be his chiefe and especiall worke and set him in the middest of the world Whereupon man forthwith shewed himselfe in the middest of the earth so perfect and complete as that nothing could be wished to be more excellently perfect For he being made a liuely image and being also as it were but a short and halfe picture hauing withall many the lineaments both of the aire and of the grace of the principall subiect or matter was most wonderfully perfect The holy fier which God had breathed into him being very pure enlightened his vnderstanding and filled him with the knowledge of all things in so much that he hauing truth for his guide and vertue for his ayde all his actions passed within the compasse of reason and turning him selfe continually vnto his Creator receiued to himselfe as in a very cleere looking glasse the forme and fashion of the Deitie in beholding of whome he fixed and stayed all his thoughts and thereby became very blessed for he liued in God and God in him But when as this mirror which was beautified and adorned with the obiect of the Deitie would needs runne him selfe amongst the troublesome and dangerous stormes and thereby defile and sully him selfe then this immortall brightnesse disdained any more to shew himselfe vnto him and left him altogether to remaine in darkenesse obscuritie So that man before such time as he had turned his back vpō God being filled with a most sure knowledge of all things is now as it were become brutished and in stead of truth is full of error and lying and in stead of a ruled and moderate will is now full of burning lust so as all his thoughts which before were reunited to the beholding of his creator haue now spread themselues ouer the creatures roame about at all aduētures without either guide or reason This concupiscence and lust then hauing thus prostituted her selfe forthwith conceiued sin which comming to a ful growth amended death And death in deed brought forth the extremitie of al euils and death I say the hope of all horror and obscuritie wherein all the while that mā was swadled wrapped was neuer since euer able to receiue the brightnes of the immortal light ne yet attaine againe vnto the conduct of the truth the only beholding wherof is able to keepe him backe frō comming to the point of his felicitie When man saw himselfe thus defaced he was displeased with himselfe cursed his life as a gulfe of miserie where he saw nothing before his eyes but cōfusion and darkenesse And all his animaduersions were nothing but of euils and all his hope of nothing but of calamities For God being nothing but righteous and man nothing else but sinne what measure or end could there be of his punishment Howbeit the eternall wisedome who wrought with God in the creation of man hauing compassion of the losse destruction of such a worke came as Tertullian sayth to lay a steepe the poison of death in his own blood to wash cleanse vs besides to turne away the iust wrath of his Father that he might haue mercy vpon vs and so turne vnto vs againe Thus we see how we are entred againe into grace with our God purified by his mercie called againe vnto the knowledge of his truth and the beholding of his glorie Howbeit we are so peruerse obstinate in our cursednesse so great enemies to our owne felicitie as that so soone as this eternall light would begin to appeare and shine vppon the clearenesse of our consciences there to expresse and reimprint the face of his Deitie and relieue and recharge the lineaments of this deuine wisedome which are so shamefully defiled and as it were vtterly defaced as that we make a thousand foule blemishes rebound vpon our selues which blind and defile vs and thrust them selues betweene vs and the grace which should enlighten vs. We must therefore as often as we defile our selues so often also lay too our hands to wipe away our foule and filthie staines for the cleansing and clearing of our soules so that we thereby being polished the beames of our principall bountie and goodnesse may cause the clearenesse of vertue and truth most clearely shine and brightly burne vpon vs. Here then we see the meanes which we herein must hold and keepe let vs now looke what the cause of this euill is and then let vs also wisely consider of the remedie for the same In very deede our peruerse and corrupt iudgement is the very fountaine of all our offences and the spring-head of that pestilent humor which so infecteth and spoyleth vs. The things which spoyle and trouble vs are the delightes and pleasures which on euery side alure vs and make vs drunke before we are fully awake This licour then being mixed amongst our tender senses by reason of the infirmitie of our age so delicately seasoneth vs as that we can neuer after lose and forget the sauour thereof We content not our selues with moderatly drinking but we will be ouer head and cares also tarrying still by it as if we would haue the tide ouerflowe vs leauing our selues drowned as it were vpon the swallowing quicksand of miserable old age Now these sweet licours wherewith we so fill and glut our selues turne by and by into bitternes and fill our harts and minds with a venemous humor which infecteth and corrupteth vs. For the affection which we beare vnto the beauty of these created things being entertained and flattered by vs changeth it selfe into a furious and mad lust which peruerteth and ouerthroweth our senses for the flattering and dissembling desire which we haue vnto these worldly riches turneth it selfe into a blinde and senslesse passion and are none otherwise to be esteemed in this world but as the ordure and excrement of the earth and the loue of false honor conuerteth it selfe into a foolish desire to be farre more then the rest of the world and chalengeth vnto it selfe the reuerence and seruice that is due vnto God himselfe The pleasure which we take in our feeding is turned into beastly and shamelesse gluttony The care that we take in preseruing our bodies delicately groweth into beastly vncleannesse and filthy lust and the worthinesse that we beleeue too too much of ou◠own courage and valure turneth it selfe into outragious choler and rashnesse And surely our minds being stopped and oppressed with so foule and slimie humors can neuer breathe forth any thing that is pure and cleane Now for the purging of all these subtile and mortall passions and poysons of the minde we must see what
the iudgement which therein is denounced and the paines that are prepared for the wicked is it possible that that man will euer haue the heart to deceiue him whome the lawe hath commaunded to loue as him selfe will he by defrauding of his neighbour deceiue his owne soule of that euerlasting blessednesse whereof those men can neuer be partakers who communicate with the father of lying and of lyes For truth commeth from heauen falshood in the daughter of darkenesse All kinds of fiction coulored and counterfeit shewes and all leasings are the craftie deuises of the deuill and he that entertaineth them and vseth them couenanteth with the wicked spirits and maketh himselfe the bondslaue of sin And therefore all our actions should be sincere and faithfull but especially their actions who are in authoritie to gouerne the people and are put in trust to render iustice vnto euery particular man They must not do as the Egiptian Iudges did that ware the image of Iustice about their necks but they must haue it imprinted in the bottome of their hearts and betweene their lips for she alone it is that must direct their iudgements so as neither loue nor hatred must at any hand make the ballance or scales which they hold in their hands leane either one way or other but reason alone must cause the lawe spurne and kick against iniquitie Surely no man can haue a better testimonie vnto his conscience of his election then when as he feeleth himself to take pleasure in dealing iustly and rightuously for whosoeuer he is that loueth iustice is a man of God for the light shineth on the righteous man and vpoÌ„ him that is of an vpright hart The way and path of the iust is like vnto the dawning of the day her light encreaseth by little and little and becommeth like vnto the noonetide The wise man could not more properly compare iustice vnto any thing then vnto the light for as the light shineth not for it selfe but causeth others to see euen so this most excellent sound vertue of it selfe looketh not but vnto the benefit profit of another hauing none other end but by a well willing righteous affection to conioyne entertaine one another of vs. When this vertue is growne vnto a full perfectioÌ„ she straightwayes beginneth to loue may very wel take vnto her that name because that she hauing vnited conioined vs together teacheth vs to accompt our selues to be one anothers flesh as being the members of one body or rather the body of one head leauing in vs a charitable affection which is the souldering sinowing of our bodies together For as we see in the constitution of our persons euery member to be so framed therein as that that which is fardest off moueth it selfe forthwith in affectioÌ„ good liking vnto the rest so as if we haue any paine in our foot by by the eye looketh vnto it straightways we put to the hand in the end bend the whole force of our body to help to do it good Euen so fareth it with the mistical coniunction of the body in the holy coÌ„gregation of the faithfull whereof we are all members and the spirit of God which doth rule and gouerne vs teacheth vs that for our owne conseruation we must needs make one of another and make both our aduersitie and prosperitie common that we might contribute vnto the necessities of one another For our christian righteousnes restraineth not vs only to discharge the ciuile and politick bands which may be amongst vs but also acquiteth this naturall obligation which bindeth one man to another by mutuall good will and loue It remayneth now that this righteousnesse must conioyne vs vnto God and bring forth her most excelleÌ„t effects which kepeth our soule vpright quiet capable of the wil of God and as it were fast tied vnto the loue of euerlasting blisse which is done by the gifts of faith hope For after we haue purged our selues of the peruerse filthy affectioÌ„s which our soul hath gotteÌ„ into her by liuing on erth so blinded our wil as that she caÌ„not returne to ill yet must she go on to her mark guide her self vnto her resting place Now as we are cast downe into the darkenesse of this world into the deserts of sin bottomlesse deapths of perdition we cannot see our end without light nor find our way without a guide ne yet sustaine our selues go forward without stay and our light guide and stay is the reuelation which God hath shewed vnto vs out of his will the knowledge which he hath geuen vnto vs by his grace the spirit by which he communicateth himself with vs and in the end commeth himselfe vnto vs because we are so feeble as that we cannot go vnto him We call faith the sound and right affection whereby wee receiue that which he declareth vnto vs and which we constaÌ„tly beleeue and by which we iudge of him in the goodnes simplicitie of our harts This is it with which we humble our senses and with which we deny our selues to geue credit vnto his truth in acknowledging our infirmitie by which we allow his almightines reuereÌ„ce admire the effects so often reiterated for the reconquering of our saluation deliueraÌ„ce froÌ„ eternall death Now wheÌ„ as our soule hath once found her self disposed to belieue this and receiued this impression froÌ„ the word of God she then cleerly seeth the marke whereat she aimeth knowing thereby the benefit which is set before her she is touched with a certain effectual feeling of pleasure which eggeth her coÌ„tinually forward to wish looke for the saluation which is prepared for her This is that hope by the which she foreseeth the happy hour of her felicitie by which she is kept for the loking for her blessednes vpholden double strengthened against all the griefes and miseries which mâ—ght shake the same and crosse her in the way Here then wee see how we must prepare our soule to make it capable of this felicitie We must now then necessarily see behold by her dealing how she delighteth her self in this most excelleÌ„t pleasure And it is to be considered two maner of wayes the one is that whilst she is clad about with this flesh and detained here in this vile world yet she still ioyneth and vniteth her selfe vnto God her creator by meanes of her pure holy disposition and of her good and charitable works The other is that wheÌ„ she is deliuered despoiled of the earth the world she wholy vniteth her self vnto her first originall being In this first estate we shal see her reioice in such happinesse pleasure contentment as infinitely surpasseth all the other delights which we possibly are able to wish or desire here below And such in very deed as are no way comparable vnto those pleasures which we know to be prepared for vs in the life to
the hand of thy iustice which would swallow me vp Thou shalt turne away the dart of death whose point hath pierced me euen to the very hart Thou shalt lengthen the course of my yeares which my sinne hath already shortened And thou shalt bee contented that thou hast reprooued me without vtterly vndoing me and made me to acknowledge and confesse my sinnes with punishing me for the same 12 And although I thinke my selfe blessed and as it were in most excel-cellent peace yet do I vse nay rather abuse the blessings and riches which thou hast lent and vouchsafed mee yea and although I say I should be drunken with the hony sweet pleasures of this world yet loe a store of affliction and misery is betide me which as a most bitter brooks is come vpon me to drowne me and swallow me vp But as I was about to giue vp the ghost I felt thee taking me by the hand and by a wonderfull helpe drewest me by little and little out of that fearefull gulfe O Lorde the weight that sunke me to the bottome was the waight of my sinnes They lay so thick and heauie on my head and held me so to the ground as that I knew not how to lift vp mine eyes vnto heauen much lesse was I able to hold vp my head and open my mouth to vtter and shew forth thy holy grace and mercy Thou hast broken the chaines of the wicked affections which held me bound vnto these cursed sinnes And neuerthelesse because they are euer before thine eyes and that my repentance in some measure coniureth thy goodnesse and mine iniquity sharpeneth thy iustice yet hast thou cast all mine offences behinde thy back and turned them all away from thy presence to the end there might be nothing betweene me and thy mercy to hinder me from being enuironed by the same as mine only and assured defence But how can this be ô Lord that thou who seest all things both present to come which seest through the earth and piercest the bottomes of our hearts that in regard of me alone ô Lord thou becommest blinde and seest not my sâ—…nes which enuiron me round about O how wonderfull great is thy mercy which blindfoldeth the eyes of thy Deitie which hideth from thee that euery one seeth and maketh thee forget that which thou knewest before such time as it was done 13 From whence ô Lord commeth this great change and alteration in thee whence commeth it that to do me fauour thou puttest so farre from thee thy iustice which is naturally in thee I wonder but yet cannot I tell from whence this thy so great clemency and louing kindnesse proceedeth It is yea it is ô Lord because thou wilt saue vs whether we wil or no and to draw vs as it were by force out of that condemnation which we most iustly haue deserued For thou art the God of glory iealous of honour and praise for thou art alone worthy therof Thou knowest right well that very hell shall praise thee and thou knowest also ô Lord that death it selfe shall set forth thy praise Seeing that thou hast created all things to testifie thine infinite goodnesse and power shall death which is one of thy works make an end of thy praise Yea and seeing thou hast here placed man to lift vp his eyes vnto heauen and to behold thy glory and to sing both with the heart and mouth a continuall hymne therof and if thou take away his life is not that a breache of one of the organes of thine honour And if thou send him to hell is not that to defame thy workmanship Thou hast ô Lord sowne by the mouthes of thy Prophets the truth of thy promises Shall they that are pent vp in the earth gather together the fruite thereof shall they whome the death of the body hath closed vp the eye liddes and whome the death of the soule engendred through their impenitence hath sealed vp the eyes of the spirit making them go groping to hell wandring and stumbling from paine to paine and from torment to torment No no it shall be the liuing man that shall publish and set forth thy praise the man I say that liueth and that liuing life which is maintained by those blessings which thou bestowest vpon vs here on the earth and that life which is nourished by the beholding of thy Deitie and by the blessings which thou hast laide vppe in heauen Euen so O Lorde do I at this day with them seeing it hath pleased thee to conuert my miseries into grace and blessing and to turne away from me death and dolors which brought them vnto mee Mine infirmitie is at this day seeing it so pleaseth thee an argument of thy glory thou workest such miracles in me as are able to astonish an whole world To the end ô Lord that the fathers may tell vnto their children what the effects of thy mercies are how sure the effect of thy promises and how vndoubted the truth of thy word And so whensoeuer the last and hindermost posteritie shall vnderstand what hath be fallen vnto my person it will praise and blesse thy holy name 15 Seeing then my God that thou hast assured me this life I meane this earthly and corporall life graunt me also assurance of this heauenly and diuine life to the end that I being most full of all hope and strength may passe the rest of my daies in praising and seruing of thee continually Mine aboade ô Lorde shall be alwaies at the feete of thine aulters mine action shall bee a song of thy praise and goodnesse and so will goe day and night into thy church lifting 〈…〉 eyes vnto thee and hauing my thoughts fixed on thee I will open â—ine heart and thou shalt fill it with thy grace that it may sanctifie all mine affections and so 〈◊〉 thereby may set forth nothing more then thy glory FINIS