The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
Lewis Bayly d. 1631London: printed for John Hodgets, 1613London: printed for Iohn Hodgets, 1613
[36], 1031, [1] p. · 116k words · STC 1602 · ESTC S1173
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
6. A conceited fear, least the practise of Piety should make a man (especially a young man) to wax too sad▪ and pensive, whereas indeed none can better joy, nor have more cause to rejoice, then the pious and religious Christian. For as soon as they are ejustified by faith, they have peace with God, then which there can be no greater joy. Besides, they have already the Kingdom of grace descended into their hearts, as an assurance ⟨p. 270⟩that (in Gods good time) they shall ascend into his Kingdom of glory. This kingdom of grace consists in three things: First, Righteousness; for having Christs righteousness to justify them before GOD,2 they endeavour to live righteously before Men: Secondly, Peace; for the peace of conscience inseparably followeth a righteous conversation: Thirdly, the joy of the holy Ghost, which joy is only felt in the Peace of a good Conscience, and is so great; that it apasseth all understanding: no tongue can express it, no heart can conceive it, but only he that feels it. This is that fullness of joy, which bCHRIST promised his Disciples, in the middest
worldly sorrow that snows so timely upon mens heads, and fills the furrows of their hearts with the sorrows of death. The godly sorrow of the godly (when GOD thinks it meet to try them,) causeth in them Repentance, not to be repented of: for it doth but further their salvation. And in all such
⟨p. 272⟩
tribulation, they shall be sure to have the Holy Ghost to be their
joys shall end in woes, saith Christ. Let not therefore this false fear hinder thee from the practise of piety.
6. A conceited feare, least the practise of Pietie should make a man (especially a yong man) to waxe too sad▪ and pensiue, whereas indeed none can better ioy, nor haue more cause to reioyce, then the pious and religious Christian. For as soone as they are eiustified by faith, they haue peace with God, then which there can be no greater ioy. Besides, they haue already the Kingd•me of grace descended into their hearts, as an assurance ⟨p. 270⟩that (in Gods good time) they shall ascend into his Kingdome of glory. This kingdome of grace consists in three things: First, Righteousnesse; for hauing Christs righteousnesse to iustifie them before GOD,2 they endeuour to liue righteously before Men: Secondly, Peace; for the peace of conscience inseparably followeth a righteous conuersation: Thirdly, the ioy of the holy Ghost, which ioy is onely felt in the Peace of a good Conscience, and is so great; that it apasseth all vnderstanding: no tongue can expresse it, no heart can conceiue it, but onely hee that feeles it. This is that fulnesse of ioy, which bCHRIST promised his Disciples, in the middest ⟨p. 271⟩of their troubles, a ioy that no man could take from them: the feeling of this ioy, Dauid vpon his repentance begged so earnestly at the hands of GOD, cRestore me to the ioy of thy saluation. And if Angels in Heauen dreioyce so much at the conuersion of a sinner? the ioy of a sinner conuerted must needes be exceeding great in his owne heart. It is eworldly sorrow that snowes so timely vpon mens heads, and fils the furrowes of their hearts with the sorrowes of death. The godly sorrow of the godly (vvhen GOD thinkes it meete to try them,) causeth in them Repentance, not to be repented of: for it doth but further their saluation. And in all such ⟨p. 272⟩tribulation, they shall be sure to haue the Holy Ghost to be their fComforter, who vvill gmake our consolations to abound through Christ, as the suffrings of Christ shall abound in vs. But whilest a man liueth in impietie, he hath hno peace, saith Isay: his ilaughter is but madnesse, (saith Salomon: his riches are but kclay, saith Abakkuk: nay, the Apostle esteemes them no better then ldung, in comparison of the pious mans treasure: all his mioyes shall end in woes, saith Christ. Let not therefore this false feare hinder thee from the practise of pietie.
Better it is to go sickly, with Lazarus, to Heaven, then full of mirth and pleasure, with Dives, to Hell. Better ⟨p. 273⟩is it to mourn for a time with men, then to be tormented for ever with Devils.
Better it is to goe sickly, with Lazarus, to Heauen, then full of mirth and pleasure, with Diues, to Hell. Better ⟨p. 273⟩is it to mourne for a time with men, then to be tormented for euer with Diuels.
7. And lastly, The hope of long life: for,1 were it possible that a wicked liver thought this year to be his last year; this moveth, his last month; this week, his last week; but that he would change and amend his wicked life? no verily, he would use the best means to repent, and to become a new man. But as the rich man in the Gospel promised himself many years to live in ease, 2mirth and fullness, when he had not one night to live longer: so many wicked Epicures falsely promise themselves the age of ⟨p. 274⟩many years, when the thread of their life is already almost drawn out to an end. So Jeremiah ascribes the cause of the Jews sins and calamities to this,3 that she remembered not her last end.
7. And lastly, The hope of long life: for,1 were it possible that a wicked liuer thought this yeere to be his last yeere; this moueth, his last moneth; this weeke, his last weeke; but that hee would change and amend his wicked life? no verely, he would vse the best meanes to repent, and to become a new man. But as the rich man in the Gospell promised himselfe many yeeres to liue in ease, 2mirth and fulnesse, when hee had not one night to liue longer: so many wicked Epicures falsely promise themselues the age of ⟨p. 274⟩many yeeres, when the thread of their life is already almost drawne out to an end. So Ieremie ascribes the cause of the Iewes sinnes and calamities to this,3 that she remembred not her last end.
1Fleres si scires unum tua tempora menseni. Rides quum non sit forsitan una dies. T. Morus.Fleres si scires vnum tua tempora menseni. Rides quum non sit forsitan vna dies. T. Morus.
The longest space twixt a mans coming by the womb, and going by the grave, is but short: for man that is borne of a woman hath but a short time to live:1 He hath but a few days, & those full of nothing but troubles. And, except the practise of Piety; how much better is the state of the child, that yesterday was baptised, and to day is buried, then Methuselah's, who lived nine hundred sixty nine years, and then dyed? of the two; happier ⟨p. 275⟩the Babe, because he had less sin, and fewer sorrows. And what now remains of both but a bare remembrance? What trust should a man repose in long life?2 seeing the whole life of man is nothing but a lingering death: so that as the Apostle protests, a man dyeth daily?
The longest space twixt a mans comming by the wombe, and going by the graue, is but short: for man that is borne of a woman hath but a short time to liue:1 Hee hath but a few dayes, & those full of nothing but troubles. And, except the practise of Pietie; how much better is the state of the childe, that yesterday vvas baptised, and to day is buried, then Methusalems, who liued nine hundred sixtie nine yeeres, and then dyed? of the two; happier ⟨p. 275⟩the Babe, because hee had lesse sinne, and fewer sorrowes. And what now remaines of both but a bare remembrance? What trust should a man repose in long life?2 seeing the whole life of man is nothing but a lingring death: so that as the Apostle protests, a man dyeth daily?
2Quotidiè morimur, quotidiè enim demitur pars vitae, & tunc quoque cū crescimus vitae decrescit. Vives. 1 Cor. 15.31Quotidiè morimur, quotidiè enim demitur pars vitae, & tunc quoque cū crescimus vitae decrescit. Viues. 1 Cor. 15.31
Hark in thine ear, O secure fellow; thy life is but a puff of breath in thy nostrils,1 trust not to it: thy Soul dwells in a house of clay, that will fall ere it be long: as may appear by the dimness of thy eyes, the deafness of thy ears, the wrinkles in thy cheeks, the rottenness of thy teeth, the weakness of thy sinews, the trembling of thy ⟨p. 276⟩hands, the Calendar in thy bones, the shortness of thy sleep, and every grey hair, as so many Summoners, bids thee prepare for thy long home. Come, let us in the mean while walk to thy fathers Coffin: break open the lid, see here, how that Corruption is thy Father, and the Worm thy Mother and Sister: 2seest thou how these are? so must thou be ere long: fool, thou knowest not how soon. Thy Hour-glass runneth apace, and in all places, death in the mean while waiteth for thee.
Hearke in thine eare, O secure fellow; thy life is but a puffe of breath in thy nostrels,1 trust not to it: thy Soule dwels in a house of clay, that will fall ere it be long: as may appeare by the dimnesse of thy eyes, the deafenesse of thy eares, the wrinckles in thy cheekes, the rottennesse of thy teeth, the weakenesse of thy sinewes, the trembling of thy ⟨p. 276⟩hands, the Kalender in thy bones, the shortnesse of thy sleepe, and euery gray haire, as so many Summoners, bids thee prepare for thy long home. Come, let vs in the meane while vvalke to thy fathers Coffin: breake open the lidde, see here, how that Corruption is thy Father, and the Worme thy Mother and Sister: 2seest thou how these are? so must thou be ere long: foole, thou knowest not how soone. Thy Houre-glasse runneth apace, and in all places, death in the meane while wayteth for thee.
1The whole life of man, save what is spent in Gods service, is but a foolery: for a man lives forty years before he knows himself to ⟨p. 277⟩be a fool, and by that time he seeth his folly his life is finished.
1The whole life of man, saue what is spent in Gods seruice, is but a foolerie: for a man liues forty yeeres before hee knowes himselfe to ⟨p. 277⟩be a foole, and by that time hee seeth his folly his life is finished.
1Homo est fatuus usque ad 4•. annum, deinde ubi agnovit se esse fatuum vita consumpta est. Luther.Homo est fatuus vsque ad 4•. annum, deinde vbi agnouit se esse fatuum vita consumpta est. Luther.
Hark Husbandman, before thou seest many more crops of harvest, thy self shalt be ripe, and Death will cut thee down with his Sickle. Hark Trades-man, ere many six months goes over, thy last month will come on, after which thou shalt trace away, and trade no longer. Hark most grave Judge, within a few Terms, the term of thy life approacheth, wherein thou shalt cease to judge others, and go thy self to be judged. Hark, ô man of God that goest to the Pulpit, preach this Sermon, as if it were the last thou shouldest make to thy people. Hark ⟨p. 278⟩Noble-man, lay aside the high conceit of thy Honour! Death ere it be long, *vvill lay thine Honour in the dust, and make thee as base as the earth that thou treadest under thy feet. Hark thou that now readest this Book, assure thy self ere it be long, there vvill be but two holes where now thy two eyes are placed, and others shall read the truth of this lesson upon thy bare skull, which now thou readest in this little Book. How soon I know not: but this I am sure of; that athy time is appointed, thy bmonths are determined, thy cdays are numbered, and thy very dlast hour is limited, beyond which thou shalt not pass: for then, the efirst borne of Death, mounted ⟨p. 279⟩on his fpale Horse, shall alight at thy door: and notwithstanding all thy Wealth, thy Honour, and the tears of thy dearest friends, will carry thee away bound hand and foot, as his prisoner: and keep thy body under a load of earth, until that day come: wherein thou must be brought forth to greceive according to the things which thou hast done in that body, whether it be good or evil. Oh, let not then the false, hope of an uncertain long life hinder thee, from becoming a present Practiser of religious Piety. GOD hoffereth grace to day, but who promiseth to morrow? There are now in hell many young-men, who had purposed to ⟨p. 280⟩repent in their old age, but Death cut them off in their impenitency, ere ever they could attain to the time they set for their repentance.10 The longer a man runs in a disease, the harder it is to be cured:11 for custom of sin breeds hardness of heart: and the impediments which hinder thee from repenting now, will hinder thee more when thou art more aged.
Hearke Husbandman, before thou seest many more crops of haruest, thy selfe shalt be ripe, and Death will cut thee downe with his Syckle. Heark Trades-man, ere many sixe moneths goes ouer, thy last moneth will come on, after which thou shalt trace away, and trade no longer. Hearke most graue Iudge, within a few Tearmes, the terme of thy life approcheth, wherein thou shalt cease to iudge others, and goe thy selfe to be iudged. Hearke, ô man of God that goest to the Pulpit, preach this Sermon, as if it were the last thou shouldest make to thy people. Hearke ⟨p. 278⟩Noble-man, lay aside the high conceit of thy Honour! Death ere it be long, *vvill lay thine Honour in the dust, and make thee as base as the earth that thou treadest vnder thy feet. Hearke thou that now readest this Booke, assure thy selfe ere it be long, there vvill be but two holes where now thy two eyes are placed, and others shall reade the truth of this lesson vpon thy bare skull, which now thou readest in this little Booke. How soone I know not: but this I am sure of; that athy time is appointed, thy bmoneths are determined, thy cdayes are numbred, and thy very dlast houre is limited, beyond which thou shalt not passe: for then, the efirst borne of Death, mounted ⟨p. 279⟩on his fpale Horse, shall alight at thy doore: and notwithstanding all thy Wealth, thy Honour, and the teares of thy dearest friends, will carry thee away bound hand and foote, as his prisoner: and keepe thy body vnder a loade of earth, vntill that day come: vvherein thou must be brought forth to greceiue according to the things which thou hast done in that body, whether it be good or euill. Oh, let not then the false, hope of an vncertaine long life hinder thee, from becomming a present Practizer of religious Pietie. GOD
hPsal. 95. Heb. 3. Poenitenti veniam spospondit, sed vivendi in crastinum non spospondit. Chrysost.Psal. 95. Heb. 3. Poenitenti veniam spospondit, sed viuendi in crastinum non spospondit. Chrysost.
A wise man being to go a far and foul journey, will not lay the heaviest burden upon the weakest horse. And with what conscience canst thou lay, the great load of repentance, on thy feeble and tired old age? Whereas now in thy chiefest strength thou canst not lift it, but ⟨p. 281⟩art ready to stagger under it. Is it wisdom for him that is to sail a long and dangerous voyage, to lye playing and sleeping whilst the wind serveth, and the Sea is calm, the ship sound, the Pilot well, the Mariners strong: and then to set forth when the winds are contrary, the weather tempestuous, the Sea raging, the Ship rotten, the Pilot sick, and the Sailors languishing? Therefore, O sinful soul, begin now thy conversion to God, whilst life, health, strength, and youth lasteth: before those ayears draw nigh, when as thou shalt say, I have no pleasure in them. GOD ever required in his service, the bfirst borne; and the cfirst fruits, and those to ⟨p. 282⟩be offered unto him without delay. So just d Abel offered unto GOD his firstlings, and fattest lambs, and reason good; that the best Lord should be first, & best, served. All Gods servants should therefore eremember to serve their Creator in the days of their youth, and fearly in the morning, like Abraham, to sacrifice unto GOD the young Isaac of their age. gYe shall not see my face (saith Joseph to his brethren) except you bring your younger brother with you. And how shalt thou look in the face of Jesus; if thou givest thy younger years to the Devil, and bringest him nothing but thy blind, lame, and decrepit old age? hOffer it unto ⟨p. 283⟩thy Prince, saith Malachi. If he will not accept such a one to serve him? how shall the Prince of Princes admit such a one to be his servant? If the iKing of Babel would have young men well favoured, and such as had ability in them, to stand in his palace; shall the King of heaven have none to stand in his Courts but the blind and lame, such as the soul of David hated? Thinkest thou,k when thou hast served Satan with thy prime years, to satisfy God with thy dog days? Take heed lest God turn thee over to thy old master again. That as thou hast all the days of thy life, done his work: so he may in the end pay thee thy wages.
A wise man being to goe a farre and foule iourney, will not lay the heauiest burthen vpon the weakest horse. And with what conscience canst thou lay, the great load of repentance, on thy feeble and tyred old age? Whereas now in thy chiefest strength thou canst not lift it, but ⟨p. 281⟩art ready to stagger vnder it. Is it wisdome for him that is to saile a long and dangerous voyage, to lye playing and sleeping whilest the winde serueth, and the Sea is calme, the shippe sound, the Pilote well, the Marriners strong: and then to set foorth when the windes are contrary, the weather tempestuous, the Sea raging, the Ship rotten, the Pilote sicke, and the Sailers languishing? Therefore, O sinfull soule, beginne now thy conuersion to God, whilest life, health, strength, and youth lasteth: before those ayeeres draw nigh, whē as thou shalt say, I haue no pleasure in them. GOD euer required in his seruice, the bfirst borne; and the cfirst fruits, and those to ⟨p. 282⟩be offered vnto him without delay. So iust d Abel offered vnto GOD his firstlings, and fattest lambes, and reason good; that the best Lord should be first, & best, serued. All Gods seruants should therefore eremember to serue their Creator in the daies of their youth, and fearely in the morning, like Abraham, to sacrifice vnto GOD the yong Isaak of their age. gYee shall not see my face (saith Ioseph to his brethren) except you bring your yonger brother with you. And how shalt thou looke in the face of Iesus; if thou giuest thy younger yeeres to the Diuell, and bringest him nothing but thy blinde, lame, and decrepit old age? hOffer it vnto ⟨p. 283⟩thy Prince, saith Malachy. If he will not accept such a one to serue him? how shall the Prince of Princes admit such a one to be his seruant? If the
Is that a fit time, to undertake by the serious exercises of repentance, which is the work of works, to turn thy sinful Soul to GOD, when thou art not able with all thy strength to turn thy weary bones, on thy soft bed? If thou findest it so hard a matter now? thou shalt find it far harder then. For thy sin will wax stronger, thy strength will grow weaker, thy conscience will clog thee, pain will distract thee, the fear of death will amaze thee, and the visitation of friends will so disturb thee: that if thou be not furnished aforehand with store of faith, patience and consolation: thou shalt not be able either to meditate thy self, or to hear ⟨p. 285⟩the words of comfort from others, nor to pray alone, nor to join with others who pray for thee. It may be thou shalt be taken with a dumb palsy, or such a deadly senselessness; that thou shalt neither remember God, nor think upon thine own estate. And doest thou not well deserve that God should forget to save thee in thy death: who art so unmindful now to serve him in thy life? The fear of death, will drive many at that time to cry, Lord, Lord: but Christ protesteth that he will not then know them for his. 1Yea many shall then like Esau with tears seek to repent: 2and yet find no place to repentance. For man hath not free-will to ⟨p. 286⟩repent, when he will, but when God will give him grace. And if Mercy showed her self so inexorable, that she would not open her gates to so tender suitors as▪ Virgins, to so earnest suitors as knockers, 3because they knocked too late: How thinkest thou, that she will ever suffer thee to enter her gates, being so impure a wretch, that never thinketh to leave sin, till sin first leaveth thee: and didst never yet knock with thine own fists upon the breasts of a penitent heart? And justly doth her Grace deny to open the gates of Heaven when thou knockest in thine adversity; who in thy prosperity wouldest not suffer Christ, 4whilst he knocked, to ⟨p. 287⟩enter at in the door of thy heart. Trust not either late Repentance, or long life: not late repentance, because it is much to be feared; least that the Repentance which the fear of death enforceth, dyes with a man dying. And the Hypocrite who deceived others in his life, may deceive himself in his death.
Is that a fit time, to vndertake by the serious exercises of repentance, which is the worke of workes, to turne thy sinnefull Soule to GOD, when thou art not able with all thy strength to turne thy weary bones, on thy soft bed? If thou findest it so hard a matter now? thou shalt finde it farre harder then. For thy sinne will waxe stronger, thy strength will grow weaker, thy conscience will clog thee, paine will distracte thee, the feare of death will amaze thee, and the visitation of friends will so disturbe thee: that if thou be not furnished aforehand with store of faith, patience and consolation: thou shalt not be able either to meditate thy selfe, or to heare ⟨p. 285⟩the words of comfort from others, nor to pray alone, nor to ioyne with others who pray for thee. It may bee thou shalt be taken with a dumbe palsey, or such a deadly senslessenesse; that thou shalt neither remember God, nor thinke vpon thine owne estate. And doest thou not well deserue that God should forget to saue thee in thy death: vvho art so vnmindefull now to serue him in thy life? The feare of death, will driue many at that time to cry, Lord, Lord: but Christ protesteth that hee will not then know them for his. 1Yea many shal then like Esau with teares seeke to repent: 2and yet finde no place to repentance. For man hath not free-wil to ⟨p. 286⟩repent, when he will, but when God will giue him grace. And if Mercy shewed her selfe so inexo•able, that shee would not open her gates to so tender suiters as▪ Virgins, to so earnest suiters as knockers, 3because they knocked too late: How thinkest thou, that shee will euer suffer thee to enter her gates, being so impure a wretch, that neuer thinketh to leaue sinne, till sinne first leaueth thee: and didst neuer yet knocke with thine owne fistes vpon the breasts of a penitent heart? And iustly doth her Grace deny to open the gates of Heauen when thou knockest in thine aduersitie; who in thy prosperitie wouldest not suffer Christ, 4whilest he knocked, to ⟨p. 287⟩enter at in the dore of thy heart. Trust not eyther late Repentance, or long life: not late repentance, because it is much to be feared; least that the Repentance vvhich the feare of death enforceth, dyes with a man dying. And the Hypocrite vvho deceiued others in his life, may deceiue himselfe in his death.
GOD accepteth none but free-will Offerings, and the repentance that pleaseth him must be voluntary,1 and not of constraint. Not long life, for old age will fall upon the neck of youth; and as nothing is more sure then Death: so nothing is more uncertain then the time of dying. Yea, oft-times when ripeness of sin, is hastened by outrageousness ⟨p. 288⟩of sinning, GOD suddenly cutteth off such vicious livers, either with the sword intemperateness, luxury, surfeit, or some other fearful manner of sickness. Mayest thou not see that it is the evil Spirit that persuades thee to defer thy Repentance till old age, when Experience tells thee, that not one of a thousand that takes thy course,2 do ever attain unto it? Let Gods holy Spirit move thee not to give thy self any longer to eat and drink with the drunken, least thy Master send Death for thee, 3in a day when thou lookest not for him, and in an hour that thou art not aware of, and so suddenly cut thee off, and appoint thee thy portion with ⟨p. 289⟩the Hypocrites, where shall be weeping and gnashing of teeth. But if thou lovest along life, fear GOD, and long for life everlasting. The longest life here when it is come to the period, will appear to have been, but as a btale that is told, a cvanishing vapour, a flitting dshadow, a seeming edream, a glorious flower, growing and fflourishing in the gmorning, but in the evening cut down and withered, or like a weavers hshuttle, which by winding here and there, swiftly unwindeth it self to an end. It is but a imoment, saith Saint Paul. O then the madness of man! that for a moment of sinful kpleasure will hazard the loss of an leternal weight of glory!
GOD accepteth none but free-will Offerings, and the repentance that pleaseth him must be voluntarie,1 and not of constraint. Not long life, for old age will fall vpon the necke of youth; and as nothing is more sure then Death: so nothing is more vncertaine then the time of dying. Yea, oft-times when ripenesse of sinne, is hastned by outragiousnesse ⟨p. 288⟩of sinning, GOD sodainly cutteth off such vicious liuers, eyther with the sword intemperatenes, luxurie, surfeit, or some other fearefull manner of sicknes. Maist thou not see that it is the euill Spirit that perswades thee to deferre thy Repentance till olde age, when Experience tels thee, that not one of a thousand that takes thy course,2 doe euer attaine vnto it? Let Gods holy Spirit moue thee not to giue thy selfe any longer to eate and drinke with the drunken, least thy Master send Death for thee, 3in a day when thou lookest not for him, and in an houre that thou art not aware of, and so sodainely cut thee off, and appoint thee thy portion with ⟨p. 289⟩the Hypocrites, where shall be weeping and gnashing of teeth. But if thou louest along life, feare GOD, and long for life euerlasting. The longest life here when it is come to the period, will appeare to haue beene, but as a btale that is tolde, a cvanishing vapour, a flitting dshadow, a seeming edreame, a glorious flower, growing and fflourishing in the gmorning, but in the euening cut downe and withered, or like a weauers h
1Nascentes morimur, finisque ab origine pendet: Et pubescentes juncta senecta premit. Manil.Nascentes morimur, finisque ab origine pendet: Et pubescentes iuncta senecta premit. Manil.
These are the seven chief hinderers of Piety which must be cast out like Mary Magdalens seven Devils, 1before ever thou canst become a true practiser of Piety: or have any sound hope to enjoy either favour from CHRIST by grace, or fellowship with him in glory.
These are the seuen chiefe hinderers of Pietie vvhich must be cast out like Mary Magdalens seauen Diuels, 1before euer thou canst become a true practizer of Pietie: or haue any sound hope to enioy either fauour from CHRIST by grace, or fellowship with him in glory.
for custome of sin breedes hardnesse of heart: and the impediments vvhich hinder thee from repenting now, will hinder thee more when thou art more aged.
10Nemo tam divos habuit faventes crastinum ut possit sibi polliceri. Senec.Nemo tam diuos habuit fauentes crastinum vt possit sibi polliceri. Senec.
King of Babel would haue young men well fauoured, and such as had ability in them, to stand in his palace; shall the King of heauen haue none to stand in his Courts but the blinde and lame, such as the soule of Dauid hated? Thinkest thou,
when thou hast serued Satan with thy prime yeeres, to satisfie God with thy dogge daies? Take heede lest God turne thee ouer to thy olde master againe. That as thou hast all the daies of thy life, done his worke: so hee may in the ende pay thee thy wages.
shittle, which by winding here and there, swiftly vnwindeth it selfe to an end. It is but a
