of the Romane Emperours Secondly this lawe serues directly to maintaine obedience to the sint commandement and the consideration upon which the law was made is so weighty that without it a common-wealth can not stand The murderers bloode must be shedde saieth the Lorde Numb 35. v. 33 34. because the whole lande is defiled with blood and remaineth vnâ—…d till his blood be shed Againe it was a iudiciall law among the Iewes that the adulterer adulteresse should die the death now let the question be whether this law concerne other â—…ns as being deriued from the common law of nature and it seemes to be so For first wise men by the light of reason and naturall conscience haue iudged this punishment equall and iust Iudah before this Iudiciall law was giuen by Moses appointed Tamar his daughter in law to be â—…rnt to death for playing the whore Nabuchadnezzar burnt Echaâ— and Zedechias because they committed adultery with their neighbours wiues By Dracoes law among the Grecians this sinne was death and also by the law of the Romanes Againe this law seemes directly to maintaine necessary obedience to the seuenth commandement and the considerations upon which this law was giuen are perpetual serue to vphold the common wealth Lev. 20. 22. Yee saith the Lord shall keep all mine or dinances my iudgements the law of adultery being oâ—â— of them Now marke the reasons 1. 〈◊〉 the land 〈◊〉 you out 2. For the same sunnes I have ab borred the nations The ceâ—…oniall law is that which prescribes rites orders in the outward worship of God It must be coÌ„sidered in three times The first is time before the comming 〈◊〉 death of Christ the second the time of publishing the 〈◊〉 by the Apostles the third the time after the publishing of the Gospell In the first it did bind the consciences of the Iewes the obedience of it was the true worship of God But it did not thâ—â— bind the consciences of the Gentils for it was the partition wall betwene them and 〈◊〉 â—…es And it did continue to bind the 〈◊〉 â—â—ll the very death and ascension of Câ—… For 〈◊〉 the hand writing of ordinances 〈◊〉 was against vs was nailed on the crosse 〈◊〉 cancelled And when Christ saith that the 〈◊〉 and the 〈◊〉 indured till â—ohn Luk. 〈◊〉 〈◊〉 〈◊〉 meaning is not that the ceremoniall law ended then but that things foretold by the prophets and obâ—…ly prefigured by the 〈◊〉 law began then more plainly to be preached and made manifest The second time was from the ascension of Christ till about the time of the destruction of the Temple and city in which ceremonies ceased to bind conscience and remained indifferent Hereupon Paul circumcised Timothy the Apostles after Christs ascension as occasion was offered were present in the â—emple Act. 3. 1 And the councill of Hierusalem tendering the weakenesse of some beleeuers decreed that the Church for a time should abstaine froÌ„ strangled blood And there was good reason of this because the Church of the Iewes was not yet sufficiently conuicted that an end was put to the ceremoniall law by the death of Christ. In the third time which was after the publishing of the Gospell ceremonies of the Iewes Church became unlawfull and so shall continue to the worlds end By this it appeares what a monstrous and miserable religion the Church of Rome teacheth and maintaines which standes wholy in ceremonies partly heat heathenish and partly Iewish As for the Gospel I take it for that part of the word of God which promiseth righteousnesse and life euerlasting to all that beleeue in Christ and withall commandeth this faith That we may the better know how the gospell binds conscience two points must be considered one touching the persons bound the other touching the manner of binding Persons are of two sorts some be called some be uncalled Persons called are all such to whom God in mercy hath offered the meanes of saluation and hath reuealed the doctrine of the gospell in some measure more or lesse by meanes either ordinary or extraordinary All such I thinke are straightly bounde in conscience to beleeue and obey the Gospell For that word of God whereby men shall be iudged in the day of iudgement must first of all binde their consciences in this life considering absolution and condemnation is according to that which is done in this life but by the Gospell all men that haue beene called shall be iudged as Paul saith Roman 2. 16. God shall iudge the secrets of men by Iesus Christ according to my Gospell And our Sauiour Christ saieth Hee that beleeveth hath life everlasting hee vvhich beleeveth not is alreadie condemned It remaines therfore that the gospell binds the consciences of such men in this life By this wee are all put in minde not to content our selues with this that wee haue a liking to the Gospell and doe beleeue it to be true though many protestants in those our dayes thinke it sufficient â—oth in life and death if they holde that they are to be saved by faith alone in Christ without the merite of mans workes but wee must goe yet further and enter into a practise of the doctrine of the Gospell as well as of the precepts of the morall lawe knowing that the gospell doeth as well binde conscience as the lawe and if it be not obeyed will as well condemne Men vncalled are such as neuer hearde of Christ by reason the gospell was neuer reuealed unto them nor means of reuelatioÌ„ offered That there haue bene such in former ages I make it manifest thus The worlde since the creation may be distinguished into foure ages The first from the creation to the floode the second from the flood to the giuing of the Lawe the third from the giuing of the law to the death of Christ the fourth from the death of Christ to the last iudgement Now in the three former ages there was a distinction of the world into two soâ—â—es of men whereof one was a people of God the other â—o-people In the first age in the families of Seth Noe c. were the sonnes of God in all other families the sonnes of men Genes 6. 2. In the second age were the sonnes of the flesh and the sonnes of the promise Roman 9. 7. In the thirde Iewes and Gâ—… the Iewes being the Church of God all nations bâ—… no church But 〈◊〉 the last age this distinction was taken aâ—… the Apostles had a coÌ„mission giuen them that was neuer giuen before to any namely to goe teach not only the Iewes but all nations Now this distinction arose of this that the gospell was not revealed to the worlde before the coâ—…ing of Christ as the scriptures wiâ—â—es The Prophet Esaâ— saith 52. 14. that kings sâ—… 〈◊〉 their 〈◊〉 〈◊〉 at Christ because that which â—ad not bâ—…ld 〈◊〉 they shal see that which they â—â—d 〈◊〉 〈◊〉 〈…〉 l they vnderstaÌ„d And
because conscience 〈◊〉 not say of them that they please God Esa. 29. 13. Mark 7. v. 7. Lastly wee learne here that igâ—orâ—nce of Gods will and word is a daungerous thing and makes the life of man to abound yea to flowe with a sea of offences against God Men commonly thinke that if they keepe themselues froÌ„ petiurie blasphemie murder theft whordome all is well with them but the truth is that so long as they liue in ignorance they want right and true direction of conscience out of Gods word and therfore there best actions are sinnes euen their eating and drinking their sleeping and waking their buying and selling their speach and silence yea their praying and seruing of God For they doe these actions either of custome or example or necessitie as beasts doe and not of faith because they know not Gods will touching things to be done or left vndone The consideration of this point should make euery man most carefull to seeke for knowledge of Gods word and daily to increase in it that he may in all his affaires haue Gods lawes to be the men of his counsell Psal. 119. 24. that 〈◊〉 may giue heede to them as to a light shining in a â—â—rke place 〈◊〉 Pet. 1. 19. that he may say with Pâ—â—er when Christ commanded him to lanch forth into the deepe and to cast forth his net Lord â—ve hâ—â—e ben allâ—ight ana haue catched nothing yet in thy word vvill I let dâ—vvne my â—â—t Luk 5. 5. CAP. III. Of the kindes of conscience and of conscience regenerate COnscience is either good or badde Good conscience is that which rightly according to Gods worde excuseth and comforteth For the excellence goodnes and dignitie of conscience standes not in accusing but in excusing And by doing any sinne whatsoeuer to giue an occasion to the conscience to â—…use or condemne is to wound it and to offend in Thus Paul saith that the Corinthians â—…ded the consciences of their 〈◊〉 〈◊〉 whâ—… they vsed their libertie as an â—ccasian of offence to them 1. Cor. 8. 9. 〈◊〉 Agaiâ—… he calleth a good conscience a conscience without offence that iâ— which hath no stoppe o◠〈◊〉 to hinder it from excusing Act. 24. 16. Good conscience is either good by 〈◊〉 or by regeneration Good by creation was the conscience of Adam which in the estate of innocencie did onely excuse could not accuâ—â— him for any thing though it may be an 〈◊〉 to accuse was not wanting 〈◊〉 afterward an occasion should be offered And hence we haue further direction to consider what a good conscience is namely such an one as by the order set downe in the creation exâ—…th onely without accuâ—… 〈◊〉 cuse is a defect in the 〈◊〉 following â—…ter the first creation Fee naâ—â—rally there is an agreement and harmony betweene the parts and the whole but if the conscience should naturally accuse there should be adâ—ssent and disagrâ—â—ment and diuision betweene the conscience and the man himselfe Regenerate conscience is that which bâ—eing corrupt by nature is renewed and purged by faith in the blood of Christ. For to the regenerating of the conscience there is required a conversion or chaunge because by 〈◊〉 all mens consciences since the fall are euill and none are good but by grace The instrument â—…ing to make this chaunge is faith Act. 15. 9. Faith purifieth the heart The mâ—…orious cause is the blood of Christ Hebr. 9. 14. How much more shal the blood of Christ c. purge your conscience froÌ„ dead works to sâ—rue the liuing God The propertie of regenerate conscience is twofold Christian 〈◊〉 Câ—ttentiâ— of saluation Because both these haue their place not in the outward man but in the 〈◊〉 and conscience Châ—istian libeâ—… 〈◊〉 spirituall and holy freedome purchased by Christ. I say it is spiâ—… first to put a difference bâ—…ne it and civill libertie which standes in outward and bodily freedomes and priuiledges secondly to confute the Iewes that looke for earthly libertie by Christ and the Anabaptists who imagine a freedome from all authoritie of magistrates in the kingdome of Christ. Againe I say it is an holy freedome to confute the 〈◊〉 who thinke that by the death of Christ they haue libertie to liue as they list Lastly I say that it is purchased by Christ to shew the author thereof Gal. 5. 1. Standfast iâ— the libertie vvhere with Christ hath made you free And to confute the Papists whose doctrine in effect is thus much that this libertie is prâ—…red indeede by Christ but is continued partly by Christ and partly by the man himselfe Christian libertie hath three parts The first is a freedome from the iustification of the morall lawe For he that is a member of Christ is not bound in conscience to bring the perfect righteousnes of the law in his owne person for his iustification before God Gal. 5. 1. with v. 3. Hence it followeth that he that is a Christian is likewise freed from the curse and condemnation of the law Rom. 8. 1. There is no condemnation to them that are in Christ. Gal. 3. 13. Christ hath redeemed vs from the curse of the law when he was made a curse for vs. By this first part of Christian libertie it appeares that there cannot be any iustification of a sinner by workes of grace before God For he that will be iustified but by one worke is debter to the vvhole lavv Gal. 3. 3. but no man that is a member of Christ is debter to the whole law for his libertie is to be free in that point therefore no man is iustified so much as by one worke The second part is freedome from the rigour of the law which exacteth perfect obedience and condemneth all imperfection Rom. 6. 14. Sinne hath no more dominion ouer yoâ— for ye are not vnder the law but vnder grace 1. Ioh. 5. 3. This is the loue of God that ye keepe his commandements and his commandements are not grieuous Hence it followeth that God will accept of our imperfect obedience if it be sincere yea he accepts the will desire and indeauour to obay for obedience it selfe Malach. 3. 17. And I vvill spare them as a man spareth his owne sonne that serueth him The third part is that the conscience is freed from the bond of the ceremoniall law Gal. 3. 25. But after that faith is come we are no more vnder a schoolemaster Eph. 2. 15. And hath broken the stoppe of the partition wall in abrogating through his flesh the lavv of commaundements vvhich standeth in ordinances Coloss. 2. 14. And hath put out the hand vvriting of ordinances vvhich vvas against vs. v. 16. Let no man therefore condemne you in meate and drinke or in respect of an holy day or of the new moone c. Hence it followeth that all Christians may freely without scruple of coÌ„science vse all things indifferent so be it the manner of vsing them be good And first when I say that all may
â—erpent is a part of mankind 〈◊〉 it 〈◊〉 exâ—â—â—ded from the covenaâ—t And wherâ—… the 〈◊〉 promised to Abraham that in his â—eede all 〈◊〉 â—…ions of the earth should be blessed the â—…ise must not be vnderstood of all men in 〈◊〉 â—â—e but of all â—â—tionâ— in the last age of the 〈◊〉 And thus Pâ—…ath cleared thereâ—… 〈◊〉 3. 8. The Scripture fore seâ—ing that God vvâ—…ld iustiâ—… the Geâ—tiles thrâ—â—gh â—aith which was done after Christs 〈…〉 〈◊〉 preâ—…hed before the â—â—spel to Aâ—… 〈◊〉 tâ—… shall 〈◊〉 be blessed Lastly it may be obiected 〈◊〉 if any man be ignorant of the doctrine of â—…tion by Christ it is througâ— his owne fault it is true indeede that all igâ—…ce of the doctrine of salvation comâ—…â—…h mans fault and sinne but sinne must be â—istinguished it is either persoâ—… oâ— the 〈◊〉 of mans nature Now in them that 〈◊〉 heard of Christ 〈◊〉 〈◊〉 iâ— this point proceedes not of 〈◊〉 personall 〈◊〉 in them but â—…ly from the 〈◊〉 of 〈◊〉 nature 〈◊〉 iâ— the â—…e of 〈◊〉 〈◊〉 to â—…kindâ— which 〈◊〉 is punished when God 〈◊〉 〈◊〉 〈◊〉 to thâ—… Now many things there be 〈…〉 men proceeding from this sâ—… which 〈◊〉 are no sinnes as the mâ—nifold miseries of this liâ—â— so I take the ignorance of things aboue maâ—â— nature altogether vnâ—â—â—ealed to be no â—inne 〈◊〉 a punishment of originall sinne Thus much â—f the persons which are bound by the Goâ—â—â—â— now 〈…〉 〈◊〉 how farreâ—… they are â—…d by 〈…〉 God in the Gospel gâ—…lly 〈◊〉 two points vnto 〈◊〉 the first that there is perfect â—ighâ—â—ousnes and life 〈◊〉 â—o 〈◊〉 Christ the second that the 〈◊〉 to obtaine righteousnes and life 〈…〉 Christ. Moreouer when this Gospel 〈◊〉 dispeâ—…sed and preached vnto vs God â—…les vnto vs two points more the first 〈◊〉 â—ee 〈◊〉 make vs particularly to be partakers of true righteousnesse and life euerlasting by Câ—… the second that hee will haue vs withâ—… doubting to beleeue thus much of our sâ—… â—nd for this cause euery man to 〈◊〉 â—he 〈◊〉 is â—…led iâ— bound to beleeue his 〈◊〉 no dâ—â—tion iustification sanctification and gloriâ—â—cation in and by Christ. The reasons and 〈◊〉 〈◊〉 this point out of the wâ—â—d of God â—re thâ—â—◠〈◊〉 1. Io◠〈…〉 This is his 〈◊〉 that we beleeue iâ— the name of his sâ—…e â—â—sâ—â— Christ and loâ—e 〈◊〉 〈◊〉 〈…〉 as â—e gaâ—e vs câ—…ment Now to beleeue in Christ is not conâ—â—sedly to beleeue that he is a redeemer of mankind but withall to beleeue that he is my â—…iour and that I am elected iustified sanctified and shalbe glorified by him This is graunted of all then yea of the Papists themselues which otherwise are 〈◊〉 â—f this doctrine For â—…berd saith To beleeâ—e iâ— Goâ— is by beleeuing to loâ—e â—â—d 〈◊〉 iâ—â—â—re to gâ—â— into God by beleeâ—ing to clâ—… vnto him and as it were to be 〈◊〉 into his â—…bers II. Paul Gal. 2. â—6 first of all propounds a generall sentence That a 〈◊〉 is 〈◊〉 iustified by the workes of the law 〈◊〉 by the faith of Christ. Afterwaâ—d he addes a speciall application Eâ—en we namely Iowes 〈◊〉 beleeued in Iesus Christ that vve might be iustified by the faith of Iesus Christ and in v. 〈◊〉 he descends more specially to apply the Gospel to himselfe I liue saith he by the faith of the sonne of God who hath loued 〈◊〉 and 〈◊〉 himselfe for me And in this kinde of application there is nothing peculiar to Paul for in this very action of his he is an example vnto vs 1. Tim. 1. 16. Fâ—â— this cause saith he was I receiued to 〈◊〉 that Iesus Christ should sheâ— first 〈◊〉 〈◊〉 all loâ—g â—â—ffering vnto the eâ—sample of theâ— which shall in time to câ—…e beleeâ—e in â—im to â—terâ—â—ll life Againe Philip. 3. 8. he saith I thinke allthings but losse that I might winne Christ and might be foâ—nâ— in him not having miâ—e â—vvâ—e righteousnes but that vvhich is through the faith of Christ that I may knovv him 〈◊〉 the vâ—â—â—â—â— of his resurrection and afâ—erward he â—ddeth v. 15. Lâ—t vs as many as be perfect be 〈◊〉 miâ—â—ed III. Whatsoeuer we pray for according to Gods will we are bound to beleeue that it shall be giuen vnto vs. Mark 11. 24. Whatsoeuer ye desâ—… when ye pray beleeâ—â— that yâ— shall haue iâ— and it shall be done vnto you But we pray for the pardon of our owne sinnes and for life euerlasting by Christ and that according to the will of God Therefore we are bound in conscience to beleeue the pâ—â—don of our owne sinnes and life euerlasting IV. If God should speake particularly to any man and say vnto him Cornelius or Peter beleeue thou in Christ and thou shalt be saued this commaundemâ—â—â— should binde him particularly Now when the Minister lawfully called in the name and stead of God publisheth the Gospel to the congregation that is as much as if God himselfe had spoken to them particularly calling each of them by their names and promising vnto them life euerlasting in Christ. 2. Cor. 〈◊〉 20. We as ambassadours for Christ as though God did be seech you through vs pray you in Christs stead that ye be reâ—â—â—ciled to God It may be and is obiected that if euery man be bound in conscience to beleeue his owne Election and saluation by Christ then some men are bound to beleeue that which is false because some there be euen in the middest of the Church which in the counsell of God were neuer chosen to saluation I answeare that this reason were good if men were bound absolutely to beleeue their saluation without further respect or condition but the bond is conditionall according to the tenour of the couenant of grace for we are bound to beleeue in Christ if we would come to life euerlasting or if we would be in the â—…uour of God or if we would be good disciples and members of Christ. In that we are bound in conscience on this manner to beleeue the promises of the Gospell with an application of the benefites thereof to our selues sundrie necessarie and profitable points of instruction may be learned The first that the popish Doctours abolish a great part of the Gospel when they teach that men are bound to beleeue the Gospel onely by a Catholicke saith which they make to be nothing else but a gift of God or illumination of the minde whereby assent is giuen to the word of God that it is true and more specially that Iesus is Christ that is an all-sufficient Sauiour of mankinde All which the damned spirits beleeue whereas the Gospel for the comfort and saluation of mens soules hath a further reach namely to inioyne men to beleeue that the promise of saluation is not onely true in it selfe but also true in the very person of the beleeuer as appeares euidently by the Sacraments which are as it were a visible Gospel in which Christ with all his benefits is offered and applied to the particular persons of
are forgiven thee For so the Apostle thinketh that a man is iustified freely by faith Papists being much choked with this place make answer that S. Bernard doeth not say that wee â—ust beleeue the pardon of our sinnes absolutely without respect of workes but that hee requires the condition of our conversion and repentance as signes whereby this perswasion is wrought I answer againe that hee auoucheth plainly the generall faith whereby the points of religion are beleeued to be but a beginning or â—udiment of faith and therefore not sufficient vnlesse we goe further and apply the grace of God to our selues by faith simply without respect of any condition perfourmed on mans parte Indeede I graunt that the trueth of conversion and other workes are by him mentioned afterwarde but that was for this ende to shewe how any man may haue a sensible and euident experience by workes as fruits of the pardon of his owne sinnes life euerlasting which he beleeueth Argument 3. S. Iohn penned his first epistle that he might shewe unto the Church of God a way how they might ordinarily and fully be assured of the loue of God and of eternall life and therefore he affordeth vs many pregnant testimonies for this purpose 1. Ioh. 2. v. 3. And by this we know that we haue knowen him if wee keepe his commandements And v. 5. Hee which keepes his word in him is the word of God truely accomplished by this vvee know that wee are in him cap. 3. 10. By this are manifest the children of God and the children of the devill And v. 19. By this vve know that we are of the trueth and before him vvee shall make our hearts confident cap. 4. 13. By this we know that we dâ—â—ll in him and hee in vs because he hath given vs of his spirit cap. 5. 2. By this vvee knowe that we love the sonnes of God when we love god and keepe his commandements vers 13. I have written these things vnto you vvhich beleeve in the name of the sonne of God that yee may knovve that you haue life eternall To these testimonies first of all answere is made that none of them doe necessarily imply a certentie of diuine faith because wee are saide to knowe the thinges which wee leaâ—…e by coniectures Beholde a â—…y and poore shifte Saint Iohn saieth cap. 1. vers 4. These things vvee vvrite vnto yâ—â— that your â—oy may be full Now it is but an uncerten â—oy that riseth by coniecturall knowledge Againe this knowledge brings foorth conscience and bolâ—…sse even before God c. 3. v. 19 21. and therefore it can not but include an infallible cerâ—enâ—y and to put it out of question that the knowledge here mentioned is the knowledge of divine faith or as unâ—â—â—â—ible as it is or can be it is added cap. 4 16. And vvee have knovvon and beleeved the love vvhich God hath tovvardes vs. Secondly it is answered that all these speeches are generall and not concerning particular men but it is false for when Saint Iohn saieth vve know hee speakes of himselfe and includes the rest of the Church in the same condition with himselfe Now hee himselfe was fully assured of his owne saluation For Christ a little before his departure out of the worlde did comfort all his disciples partly by renewing the promise of life euerlasting and of the presence of his spirite unto them and partly by praying unto the father for their finall preseruation so as they could not but be fully resolued of their happy estate both in this life and in the life to come 〈◊〉 4. Abrahams faith 〈◊〉 a 〈◊〉 〈◊〉 whereby hee applyed the promise vnto himselfe Rom. 4. v. â—1 And this faith of his is an example propounded unto vs according to which we are to beleeue and therfore hee is called the father of the faithfull â—â—r 16. and Pâ—…l hauing 〈◊〉 downe the 〈◊〉 â—…d effectes of his faith saith It vvas 〈◊〉 〈◊〉 onely for him but also for vs vvhich 〈◊〉 v. 22. It is obiected that Abrahams faith was not of salvation but it concerned his 〈◊〉 in his olde age as Paul saieth Rom. 4. v. 〈◊〉 Abreham about hope beleeved that 〈◊〉 〈◊〉 〈◊〉 the father of many nations according to that vvhich vvas spoken so shall thy seeâ—… be Aâ—svver Wee must distinguish the obiect of faith which is either principall or lesse principall Principall is alwaies Christ with his benefites lesse principall are other lesse and particular benefites obtained by Christ. As of Abrahams faith the obiect lesse principall was a carnall seede or issue and the principall obiect most of all respected as the foundation of all other blessings was the blâ—… seede Christ Iesus Gâ—lat 3. v. 16. To Abraham and his seede vvere the promises made Hee saith not And to the seeds as of many but 〈◊〉 thy â—eed as of 〈◊〉 which is Christ. And v. 29. If yee be Christs then Abrahams seed Thuâ— it is plaine that issue was â—â—ither promised nor desired but with respect to Christ who coulde not haue descended of Abraham if he had bene wholly without seed Hauing thus alledged some arguments for the trueth I come now to consider the obiections of the Papistes Obiect I. Iob beeing a righteous man wanted certenty of grace in himselfe Iob. 9. v. 20. If I vvoulde iustifie my selfe mine evvne mouth shall condemâ—… 〈◊〉 if I vvoulde be perfect he shall iudge me â—icâ—ed though I vvere perfect yet my soule shall 〈◊〉 knovve it Againe vers 28. I am afraid of all my workes knovving that thou vvilt not iudge me innocent Answer Bildad in the former chapter had extolled the iustice of God Iob in this chapter giues assent thereto saying vers 2. I knovve verely it is so and hee likewise spendes the whole chapter in magnifying the iustice of God and hauing propounded this ende of his speech hee doth not speake of him selfe and his owne estate simply as it is considered 〈◊〉 it selfe bus as he esteemed himselfe being compared with God specially then when hee entereth into a straight examination of his creature And so must the speach â—e vnderstoode if 〈◊〉 〈◊〉 my soule should not knovv it that is I will not acknowledge or stand vpon any righteoâ—… of mine owne when God shal enter into iudgement with me And thus much the very Efect angels beeing in possession of heauen and therefore hauing more then assurance thereof can not but say when they are compared with God Againe the words according to the originall are commonly of all and so may well â—e translated thus Am I perfect I know not my soule I â—â—horre my life that is if I thinke my selfe perfect I haue no respect of mine owne soule oâ— thus I am perfect in respect of you and I know not my soule and I abhorre my life namely in respect of mine owne vprightnes And the other place is thus to be translated I feare all â—â—y sorrowes and not all my works for this is flat against