Prophet Dauid was worthily inlightned with the knowledge of Gods word,
(b as he excelled the auncient and his ownc teachers in wifdomeryet beeino-
priuieto himfclfe touching his ownc blindnelle, often praieth in the Pfalmes,
Jftjliahten mine eies that I may vnderjland the wonders of thy larve.
Byreafonofthisfightjwhen natural! blindnedepreuailes,the child of god
tiiielyinlightned withknovvledge to life cucilading,may errenot onclyin
lighter pointSsbuteuen in the verie foundation of religion, as the Corinthians
nndthe Galathiansdid.Andasone man may erre,(ban hundred men may al-
fb'jvea a whole particular Churchjand as one Churcli may crre/ban hundred
more may. For in refpeft of this combate, the edatc and condition ofall men
is alike. Whence it appeares thit the Church militant vpon earth is /ubiect to
errour.But yet a? the difeafes of the bodie be of two fortes:fome curable, and
fbme incurable which are to death; fo hkewife crrours arc. And the Church
though it be fubie^ft to fundrie falls.yct it cinnot erre in foundation to death:
the errours of Gods children be carable.Somc may lierefu', If all men and
Churches be fubiect to crrour, then it iliall net be goon to ioyne with any
ofthem, but to feparate from themalM anfvverejthougiuhey may and doc
errcjyct wee mud not feparate from them , fo long as they doe not feparate
fromClirid.
- The fccond combate in the mind,is between faith and ynbcleefc. For faith
is impcrfeft ,3ncl mist -vith th-e contrarie,ynbele€fe,prcfun!!ng,doubtjng,&:c.
As the man in tlie ?ofpcl {?iv>\\,Lcrd, IbekeHe^hclfe rm>:e vnheleefe.
By reafonofthisfightjwhen ynbeleefe preuailcs , thevcry childcofGod
niiy fall into fits and pangs ofdeiJ3aire:as lob and Dauid in their temptations
did For Dauid once confidering the propferitieofthe wicked, brake out in-
to thisfpcech.C
/>zi«»
die and confumc it.more then any fickncdc No man is to thinke this drangc
in the child «FGod. For though hec defuaireof-hisclecfionand faluation in
Chnd,Yet hi? defper
doth notdifpaire widi his whole heart/aith euen at that inda! lading againd
defpaire
yS6 Thecdmhatsf
dcfpairclt is not fi»aff, becaufe he fliali rccoucr before the laft end ofliis life.
To procccde,thc combat in the will is this. The will partly willeth & part-
ly nilleth that which is good at the fame inftant : and fo lilcewife it willeth and
nilleth that which is cuill; bccaufc it is partly regenerate and partly vnregenc-
ratc. The affe
partly cfchcvv thdr obiefts : as louc partly loueth , and partly doth not loue
God and things to be louedcfearc is mixed and not purc(as fchoolemcn haue
dreamed) but partly fi/iai , piTtlyferM/ , caufing the child of G od to ftand in
awe of God, not onely for his mercies, but alfofbr his iudgements 6c puniih- '
mcnts. The will ofa man re«nerate is like him that hath one legge found,thc
other lame : who in euery Ueppe which he makes, doth not wliolly halt, or
wholly goc vprighijbut partly goe vpright and partly halt. Or like a man in a
boate on the water : who gocth vpward becaufc he is carried vpward by the
veflcll: and at the fame time goes downeward,becaufc he vvalkes do wnc ward
in the (amc veflell at the fame inftant. If any (hall fay , that contraries can not
be in the fame fubieft : the anfwer is, they can not, if one of them be in his full
* Ingra^- flrength * in the higheft degree : but if the force of them both be delaied and
^w r
non iftfum- By rcafon of this combat , when corruption preuailes againfl grace in tlic
m^„ will and affeftions , there arifeth in the godly a certaine dfadneffe or hardnejfe
of heart, which is nothing el(c but a want of fenfe or feeling. Some may fay,
that this is a fearefull iudgcment: but the anfwer is,that there be two kindes of
hardnefTe of heart : one which poflefTeth the heart,and is neuer felt; this is in
(??k^c fs>. them, who haue their confciences feared with an hotc yron ; who by reafbn of
Ziish.7. / /. cuftome in finne are pafl all feeIing,vvho Iikewife defpife t\\c meanes of foftc-
* nin» their hearts. And indeede this is a fearefull iudgement. There is an other
hardnefle of heart which is felt : and this is not fo daungerous as the former:
for as we feeleour fick-nelTc by contrarie life and health ; fo hardnelle of heart
when it is fclt,argues quickneifc of grace, and foftnes of heart. Of this Dauid
often complained in tncPfalmes : of this the children of Ifrael fpeake when
lfa.6S''7* ^^y^^yy^h f^fijiihou hardned our hearts fioM thy waiesf
Ifhus much of the manner of the combat in particular rbefore we procccdc
any further, let vs marke the ifllie of it, wlvch is to preuaile againll the
flefli.
The fpirit preuailes againft the flefh at two times : in the courfe ofa mans
hfe,and at his cnde ; but yet with (bme foiles rcceiued.
I fay the fpirit preuailes not in one inilant.but in the whole courfe ofa mans
tjoh.j. i9' life. So S. John (aith , He rvhich is begotten of G od (tnneth not :for he freferueth
htmfe/fe:ihe grace of God in his heart ordinarily prcuailing in him. And Paul
Rom. S./. makes it the propertie of the regenerate man to walke Accerding to the Jp/rit,
which is not now and then to make a fteppe forward, but to keepe his ordi-»
nariecourlc in the way ofgodlinefle.Asin going from Barwicke to London,
it may be a man now and then will goe a mifle ; but he fpeedily returnes to the
way againe and his courfe generally fhall be right.
Againe , the fpirit preuailes in the end ofa mans life . For then the flefh is
vtterly abolifhcd,and fanftifkntion accompUflied; bccaufe no vncleanc thing
can
can enter into tliekingclome of heaucn.
Thisfurthcr muft bcconceiued,that when the fpiritpreuaileSjit is not with-
out refiftance and ftriuing : as Paul tcftificth , / doe not the gccdtrhich Itvotild,
hit the euill tvhich lyfouldnot, that doe 1. Which place is not to be vndcrftoocl
onely of thoughts and inward ii]otions(as fome would hauc it) nor of parti-
cular offcnccs;but of the generall praftife of his dutie or calling , through the
whole courfe of his life. And li is like the pradlife of a ficke man, who hauing
rccouercd of fome gricuous difcafc,\valkcs a turne or tvvaine about his cham-
bcr,{aying,ah,I would faine vVaike vp and downe but I can not: meaning not
that he can not waike at ail , but fignifying that he can not walke as he would,
bceing foone wearied through faintneffe.
I added further 5th .It this pieuailing is with foyles- A foyle is,when thefleili
for the time vanquillieth and fubdueth the fpint-In this cafe,the man regene-
rate is like a fould]cr,that with a blow hath his brain-pan cracked, fo as he lies
eroueling aftonifhed not able to fight: or like him that hath a fit of the falling
hcknefle , who for a time lies like a dead man . Hence the queflion may be
mooucd , whether the ficllipreusilnigdoth notextinguifhthefJ3iritjandfa
cut off a man from Chriff ,till fuch time as lie be ingrafted againe.The anfw'cr
is this:Therebe two forts of Chnrtians:one who doth onely in Diew &name
profeiTe Chrifl: : and fuch an one is no othcrwife a member of Chrifts myfti-
call bodic , then a wooddcn Icgge (^qX to the bodie is a member of the bodie.
The fecond is he that in name and ^ccAt is a liucly part & member of Chriff.
if the tirff failjhe can not be faid to be cut off, becaufe he was neuer ingrafted.
If the fecond falljhe may be and is cutoff from Chrifl. But markehow: he is
not wholly cut off, but in fome part , namely in refpeft of the inward fellow-
/hippe anti communion with Chriff , but not in refpeiff of coniun
him. A mans arme taken with the dead palfie , hangs by and receiues no heat,
l}fc,or {tnk from the ref^ of the members , or from the head , yet for all thisjit
remaines flill vnitcd and coupled tothe bodie , and may a^ainc be reeouered
by plaiders and phy ficke : fo after a grieuous fall the child of God fceles no
inward peace and comfort , but is fmitten in confaencc with the trembling of
afpirituall pallie for his offence : and yet indeede (lill remaines before God a
member of Chrifl in refpect of coniunclion with him , and Jliall be reffored
to his former effate after ferious repentance.
And God permits thefe fo)\<:s for weightic caufes: firfl that men mi^ght be
abaOied and confounded inthemfclues with the confideration of their vile
natures,and learne not to fwell with pride ; becaufe of Gods grace. Paul faith, ^^^
that after he had beenc rapt into the third heauen , the anffclSAtm ivm fent to '^
hafet /;/w,and (as we fay) to beate him blacke and blew , that he migh.t not-bc
exalted out ofmcafurc. The fecond, that we may learne to dcnic ourfclues &:
cleauevnto the Lord fro the bottom ofour hearts. Paul fiith that he was fick ^ ,
to death,^/:?^/ hewkht not tmft in himfelfe,l}Ht in Go^ who rnifeth the dead. ^'C * "'"*
â– Thus much of the manner of the combat : now followes the caufc of it.
The caufe is the contrarietie that isi>elweene the flcfn and the (pint . As
'^sX^\^A\x\\^Then'tfdomeoftheflefhUenmitietog(?d, _ _ RomJ.S*
Heiics we are tauglitj, tlial fuice tjie &1I > there is no free-vvili in man in fpU
xituall
rituall matters, concerning either the worihip of Go
flcfh is nothing elfc but our naturall difpo! tion : and man is nothing elfcbut
flefh by nature': for the fpirit comes afterward by ^race : and thefie/h is flatte
contrarie to the fpirit , which makes vs doc that v.'hich is pleafing vnto God.
Wherefore the will naturally is a flat bondflaue vnto finne.
Ao-aine,hence we may learne , that it is not an cafie matter to pradifc relr-
ffionrwhich is to liuc according to the fpirit,to which our naturall difpof tion
is as contrarie as fire to water: vvhcrefore if we will obey God,we muft learne
to force our natures to the duties of godlines-,yea,cuen fweate and takcpaines
therein.
Laftly,herc we may learne the nature of hnnc.The fpirit is nota fubltance
but a qualitic:and therefore the flefh which is nothing elfe but originall finnc',
and is contrarie to the fpirit, mufl: alfo be a qualitie : for fuch as thenature of
one contrarie is,fuch is the other. There is in euery man the fubflance of bo-
dic and foule, this can not be finnc, for then the fpirit alfo fhould be the fub-
ftance of man. There is alfo in the fubflance the faculties of bodie and foule:
nnd th
of hisfoule by Adams iall. Laftly in the faculties there is a contagion or cor-
ruption which carieth them againll: the law : and that is properly finne and
the flefh,which is contrarie to the fpirit.
The fourth point is,touching the perfons in whome this combate is . Paul
fiiewes who they are, when he faith, So that ye can not, drc. v\here it appcarcs,
that (iich as haue this combat in them muft be as the Galatians, men iuftified
and fan£lified:and yet not all fuch,but onely they that be of yeares: for the in-
fants of the faithfiill , howfbeucr we muft repute them to belong to the king-
dome of heauen,and therefore to be iuftified and fanftified : yet becaufe they
doe not commit a(n:uall finne , they want this combat of the flefti and fpirit,
which ftands in action. As for thole which be vnregenerate, they neuerfelt
this fightlf any fay that the worft man in the world,\vhen he is about to com-
mit any finne,hath a ftrife and fight in him. It is true indeede: but that is an o-.
ther kinde of combat , which is betweene the confcience and the heart . The
confcience on the one part terrifynngthe man from finne:thc will and the afFc-
ftions hailing and pulling him thereunto : the will and the affciftions wiihing
and defiring that finne were no finne , and Gods commandement abolifhed:
whereas coiitrariwife theconfcicnce with a fiirill voice proclaimes finnc to be
finnc . This fight was in Pilate,who by the force of his confcience feared to
condemne Chrift; and yet was willing, and yeelded to condemne him that he
might pleafe the people.
Furthermore this combat is in the regenerate but during the time of this
life. For they which are perfeftly fanftified feele no ff rife. Irany (hall (ay,that
this combat was in Chriff,when he Cmd, Fat her, if it be thy rvilUlstthU cuppepajfe
fiom me, yet not my rpill but thine be doneAn^tt^t here is a combat , but of an o-'"
ther fort; namely the fight of two d;uerfe defires : the one was a defire to doe
his fathers will in fuffering the death of the crofle : the other a naturall defire
(which was no finne but a meerc infirmitie of humane nature) whereby he in
his manhood dcfires(as the manner of nature is to feeke the preferuation of it
felfe)
the flejff atta^irir. y .-^9
.tclfe)to haue the oirfed death of the crofle rcraooucd from hhth
. : The fifth pointis the eife£l of this combat, which is to make the man re-
generate, thaf he can not doe the things which he would : and ihis muft be vndcr-
Hood in things both good and euill.
And firft he can not doetheeuill which he would for two c^ufcs.Firft, be- - j„.ViIa
caufe he can not commit finne at what time foeucr he would.Saintlohnfmth, ** \^
He that ti borne ofGoUpnmth not, neither can hefmne , becdnfe he is ^erne ofCjod, j , Jofj^ ^ ^^
that is , he can not finne at his plcafure or when he will. lofeph when lie was
aflaukcd by Pntip hars wife to adultcne j b ecr.u(c the grace of God abounded
in him,whereby he anfwercd herj/aying, Shn/rf doe this , andjsnne againjiCcA,
he could not then finncXot becaufe his righteous heart was grieucd in feeing
and hearing the abominations of Sodom, could not then finne as they of So-
dom did . Hence it appeares , that fuch perfons aslnie in the daily pra6life of
finne againft their own confciences , (though they be profefTours of the true
rehgion of Chrift) haueno foundnes of giace in them.
Secondly, the man regenerate can not finne in what manner he would:and
there be tworeafons thereof F)rf},he can not i\rmzWMhfullc6nfent ofwM,or
with all his heavt:becaufe the will fo farreforth as it is regenvr^te, rc^fici!) ?nd
and drawcth backe ; yea ,euen then when a man is carried headlong by the
paflionsofthei^eili , he feeles fome contrariemotionsbf a regenerate coh-
fcience. It is a rule that finne doth not raigne in the regenerate. For Co
much grace as is wrought in the ininde ,wiT] ,affcitions : \o much is aba-
ted proportionallvof the flrena;t!i of the flleiTi. Wherefore when he com-
mits anv finne , he dotli it pnttiy willingly, and partly againfr his will. As the
marrincrs in the tcmpell, cafi: lonas into tlie Tea willingly ; for othei wife they
,had not done it : undyet aHjainil: their wills too : which appeares bccatife tbcy
' prated ,and cad their godds^ out oft'he fhippe, and Liboiired in the rowing a-
gainfl: the tetnpert, ?>nA thai: vtry long before they caft him out . And herein
lies the diff ercncehetwecne two men coniinuting one and the fame finne, the
one of them becing regenerate, the other vnregenerftte . For the latter finnes
-Withallhis heart and with fdllconfenti and fo doth not the firih Secondly,
â– though he fail into any finne^yet he doth not be long in it i butfpecdily re'CQ-
iiershinjfelfe,byrc?.fon of graeein his heart. • ' *:•■' ■<•'
•Hence it is inanifell: , that/»;?i?/ ofinfirmme are committed onely of fuch as
â– are regenerate . As for the man vnreijencrafe he can not (inne of infirmitic
- whatfoeuer (bme falHv thinkc. For he is not wenke but fiarkc dead in finne.
And finnes of infirmitieare fuch onely as rife of conllraint, feare, haOinerrc,
andflichlikefuddcnpaflionsinthe regeneratc.And though they fin ofweak-
nes often by reafon of this fl^irituall combat , vet they doe not alwaies: for they
may finne againft knowledge and confcience of prcfumption.
To come tothe fccond point:theregenerate man can not doe the^oodwhich
he woHld :htc?i\i(t he can fiot doe it perfitiv and foundlv according Xo Gods
will as he would. Paul faith,"7"<7>r;''/if/)ri?/rKf vrithme, but I fi:^de no fve vresfy.ti' rp ^^ _^ ^g
npyd^i^) perfltly to doe rkit which I-ivoidd. In this point the godly man is like
a prifoner that is gotten forth of the gayle , and that he might efcape (he hand
'-•bf the keeper , deiircs and ftriues withall hjs heartto runhe an hundred miles
fc ,.; ' in
in a day i but bccaufc he hath ftraight and waightic bolls oft his Ie^es,cannot
for his life crccpe paft a mile or twaine , and that with chafing his fleih & tor^r
mcnting himfelfe.So the ferujnts of God doc heartily dcfire , and endeauQUP
to obey God in all his commaundcmcnts: as it isfaideofKing loCuStThaehe
tftrneato Godwtth allhis heart, with allhisfoule,mth nil his might ,accordtng to ail
the lawet ofMofes,&c.yct becaufc they are clogged with the bolts of theflefb,
they pcrformc obedience both flowly and wcakely , with diuer^ flippes and
falU.
Thus much of the combat : now let vs fee what vfc may be made of it. r - •
Firft of all , by it we Icarne what is the cllate of a Chrilhan man in this life
A Chriftian is not one that is free from all cuill cogitations, from rebellibu$ '
inclinations and motions of will and affcftions/roni all manner offlips in his
life and conuerfation: for fuch an one is a mecre deuife of mans brain,and not
to be found vpon earth.But indeed he is the found Chriftian that feclmg hira-
fclfe laden with the corruptions of his vile and rebellious nature, bewailes
them from his heart , and with might and maine fights againft ihcm by the
grace of Gods fpirit. Againc here is ouerthrownc the Popilh opinion or me-
rit and iulf ification by workes of grace , on this manner. Such as the caufe of
workcsis/uch are works themfelucs. The caufe of works in man,is the mind,
will,and afFe(fbions fan^lified : in which, the flefh and the fpirit arc mixt togc-
lher,as hathbcenc fhcwcd before. Therefore works of gracc,eucn the beft of
ihem are mixt workes, partly holy and partly finnefull. Whereby it is cuident
to a man that hath but common fenre,that they are not anfwerablc to the
righteoufnes of the law : and that therefore they can neither merit hfe, or any
way iuftifiea man before God.Ifany reply,that good works are the works of
Gods fpirit,and for that caufe perfeftly righteous. I anfwcr.it is true indeedc,
they coinefrom the H.Ghofl: that can not finne,but not onely or immediatly.
For they come alfo fro the corrupt minde & will of man,and in that refpeft
become finncfull,as fweete water ifluing out of a pure fountaine, is by a filthy
channell made corrupt.
Thirdly, we doe hence learne that concupifcence or originall finnc is pro-
perly and indeed finnc after baptifme, though it pleafe the Councill of Trent
to decree otherwife. For after baptifme it is flat contrarie to the fpirit, and re-
bells againfl it.Papifls obieft that it is taken away by baptifme.a^w/w.Origi-
nall finne or the flefh is taken away in the regenerate thus. In it there be three
things; the guilt,the puniOimentjthe corruption: the firlf two are quite aboli- I
flied by the merit of Chrifts death in baptifme : the third, that is, the corrupti- '
on remaines (fill: butmarkein what manner: it remaines wcakned, it remains
notimputed to the perfon of the beleeuer. j
Lalily,hercby we are taught to be watchfull in praier. fVatch and pra^(Cai{\i '
Chrifl) &c.for 'thejpirit is readie , but theflejh it weake . Rebecca , when two
twins ffroue in her wombe was troubled and (aide, Why am I (b ? wherefore
fhee went to aske the Lord, namely by fomc Prophet. So when we feele this
inward fight , the beft thing is to naue recourfe to God by praier, and to his
word, that the fpirit may be ftrengthencd againft: the flefh. As the children of
Jfrael by compafling the citic of Icrico fcuen daies, and by (bunding rammes
horoes
liomcs oucrlumcd the walls thereof: fo by ferious jnuocation of Gods name
the fpirit is confirmed, and the turrets and towres of the rebellious flefh batte-
red.
I. Carnall ^^"'^' ^^^ ^^^^ ^^*^^ UeMn^MdlwiUdve iu
CGood. l4o not that which isgooddndlmSwt do He
The voice ^ j. i^^^^^^.^^^^^-^^ftf^f^i^MkhlwoMldnot.
of a man
rate of
^Good. I doe mt dec the good vphich IvonJcL
{. Glori- ^^^'^^**^^^^^^^^^^*^^'*tt> ^dlvfillnotdoek*
lied of
,Good« I doe that vthithisgoodiandl will doe tt^
(fr-
AJaluefor ajtc^e man:
OR,
A TREATISE
CONTAINING THE NA^
KINDES OF DEATH; AS ALSO THE
right manner of dying wclL
Jnci
It may fcruc for Ipirituall jnflruftion
to
!• Marrinersi^henthey goetofea.
z. Souldiersi^hentheygoetobattelL
3. Women'when they trauell of child.
PRINTED BY JOHN LEGAT, PRINTER
to the Vniucrfitic of Cambridge. 1600.
TO THE RIGHT HONOV-
R,^JLE AND VERTVOVS LA-
'?" '' die the La«lic Lucic.Countefle of
Bedford.
5^^^^g^ He death of the right eom^th At U^ofeuery heleeuing andrefen-
^"""^ ' ~ %[a*ttfinner^UAmofi excellent blejfrngofGodjand brings Xiithh
iTiani worthie bene jits, -which thing I prone o» this majterJ.Ced
both in the beginning andm the contiattanee of his grace, cuttth
greater things vnte hisferuAnts then they Jo commonly asketr
think^yOftd becAuJe he hath promifkdatde and flrength .vnJNf
them ytheref ore inwonderf till rvijdome hee CAJlethvponthem
\hisheame burden ofdeathjhat they ^ight make expirriehce what is the exceedit^
mirljt C^ pvwerofhii gractin their rvea^enes. I [Judgement beginnes at gods houje:
^ I he Yiahteous aretadetf mth dffli^tvns G^ temptattcns in this hfe^ c^ therefore th
ihisfporldethey haue their'deaihs aHdhetls^that in death they niight not feele the
torment^, ofhellancideath.nLfVhen Lazarus vas dead flr^faik^Hcy not dead
but (leebeth:hence itfollovfefh that the chrijlioHman canfay,Mygratte is my bedde't
nrt death is myjleepetin death I die not, but onely fleepe. It is thought that of all ter-*
rible thincrs death is mofl terrib/e:hut itisfaife to them that bee in Chrifi,to whome
many things happen farre more hemic and bitter then deathJ V/Death at the firjf
brought forth jUnneybttt death in the righteous by meanes ofChrijls death^bolt/ih-
ethjinneybecaufeit is the accompUJhment of mortification. And death is fo far from
dejiroyingfuch as are in Chrijlythat there cmi bee no better refnge for themagain^^
death: for prefently after the death of the bodicyfolloyves the perfeU freedome oftht
fpirit,an^ the re furred '^m of the bodie.V.Lajlly , death is a meanes of a Chrifiia»
mans perfeSlion,as Ch, tfiinhls owne exitmplefifn^eth/ayingy Beholdk, I wifi call
out cleuins,an
rd I will bee
per felled. A^
Jing ofGodthe author of peace, fan^if/ing them throughout ^that their whole fpiritf
AndfouleSyAnd bodies ynay be preferucd without blame to the camming of our Lord
lefus Qorifl. ;,'
JSTorvehauin^ often thus conJideredwithmy/elfsoftheexceHendeofdeathVt
thought good to drawe thefumme and cheife heads thereof into thisfhtallTreAtife:
the proteSlion and confiderationwhereofj commend to your Ladijhipydefiring jou /*
dccept ofityAndread it at your leifureJf I be blamed for writing vntoyou of death ^
â– whereas by the courfe of nature you are not yet neere death, Salomon witlexcufe me^
who faith that wee mufl remember eur Creator in the dates of our youth. Thus ho»
ping of jour figood acceptance, [pray God to blejfe this my Itttfe labour to your C9t»*
fort andfaluatiort, Scpteinb. 7. 1>9J«
Your H. in the Lord^
^ '-' W. Perjdns*
ECCLESIASTES.7. j:
The day of death is better then the date that one u bomei
111
Salo-
''^^" >^t^ C^^ig^ Hcfc words arc a rule or precept laid downe by Sal.
y^f^^^ I'^^^A ^onfi^rvN'cightiecaufcs.For in the chapters going b
fv^x. .. c â– ^" fore he fcts forth the vanitic of all creatures vnder hea-
^ uen;and that at large in the very particulars. Now men
" hereupon might take occasion of difcontentmcnt in
rcfpcdl of their cftatein this life therefore Salomon in
great wifdom here , takes a new courfe,& in thischap-
I ter begins to lay downc certaine rules of direftion and
cbmfort>that men might haue fomewhat wherewith to arme themfelues a-
gainfl the troubles and the miferies of this life . The firft rule is in this third
Verfcjthat a good name if better then a preriofts oyntmenttrhdX is, a name gotten &;
Biaintained by godly conuerfation, is a fpeciall bicfling of God, which in the
inidft of the vanities of this life , miniflreth greater matter of reioycing and