THE
MIRROR
OF
pure
Devotion
:
OR
,
THE
DISCOVERY
of
Hypocrisie
.
Delivered
in
sixe
severall
Sermons
,
in
the
Cathedrall
Church
of
Chichester
,
by
way
of
an
exposition
of
the
parable
of
the
Pharisee
and
the
Publican
.
By
R.
B.
Preacher
of
the
Word
,
at
Chidham
in
the
County
of
Sussex
,
1
Corinth.
2.
14.
The
naturall
man
perceiveth
not
the
things
of
the
Spirit
of
God
:
for
they
are
foolishnesse
unto
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
Verse
15.
But
he
that
is
spirituall
discerneth
all
things
:
yet
he
himselfe
is
judged
of
no
man
.
Aut
appare
quodes
,
aut
esto
quod
appares
.
LONDON
,
Printed
by
Iohn
Legatt
,
for
Richard
Thrale
,
dwelling
at
the
Cross●-●eyes
by
Pauls
gate
.
16●5
.
TO
THE
WORSHIPFVLL
,
RIGHT
worthy
,
and
his
much
honoured
Mecaenas
William
Drury
Esquire
,
one
of
the
Gentlemen
of
His
Majesties
most
honorable
Privy
Chamber
,
all
increase
of
temporall
,
with
endlesse
succession
of
eternall
happinesse
.
Iámque
opus
exegi
.
AS
Ovid
concludes
his
Poetry
,
so
may
I
begin
my
Divinity
.
I
am
at
length
delivered
of
that
birth
,
which
mine
unfained
zeale
to
Gods
glory
,
mine
humble
service
to
his
Church
,
and
my
respective
observance
unto
your
worship
,
have
beene
this
many
yeeres
conceiving
in
mee
;
and
whereof
neither
the
barrennesse
of
the
wombe
,
nor
the
hardnesse
of
the
travell
,
nor
the
unskilfulnesse
of
the
midwife
,
nor
the
rough
handling
of
some
ill
disposed
Gossips
,
could
(
being
so
graciously
assisted
by
the
Almightie
)
make
mee
miscarry
.
How
timely
and
comely
the
fruit
may
be
,
the
predominant
End
I
ayme
at
(
the
glory
of
God
)
gives
mee
sufficient
boldnesse
;
and
the
two
subordinates
(
my
service
in
generall
to
the
Church
,
in
particular
to
your
worship
)
give
mee
sufficient
incouragement
to
present
it
to
the
eye
of
the
world
:
wherein
if
it
shall
finde
but
churlish
entertainment
,
I
shall
not
marvell
.
I
know
sufficiently
the
world
cannot
brooke
its
nature
:
the
discovery
of
an
hypocrite
or
a
Pharisee
deserves
no
lesse
then
a
Crucifige
at
the
worlds
hands
,
that
is
so
full
fraught
with
both
.
But
I
know
againe
there
be
some
in
the
world
,
that
are
called
out
of
the
world
,
because
they
are
not
of
the
world
,
that
will
bid
my
child
good
wellcome
;
such
as
leane
neither
to
the
right
hand
of
Schisme
,
nor
the
left
of
heresie
,
but
worship
the
Father
in
spirit
and
in
truth
:
amongst
which
small
number
your
worship
is
well
noted
and
approoved
,
for
sincere
and
eminent
.
To
these
therefore
under
your
worships
protection
,
I
desire
to
commend
my
first
fruit
with
Saint
Iohns
blessing
,
in
his
1.
Epist.
4.
4.
Little
babe
,
thou
art
of
God
,
and
therefore
thou
shalt
overcome
the
world
,
for
greater
is
he
that
is
in
thee
,
then
he
that
is
in
the
world
.
So
he
,
that
is
in
thee
,
keepe
thee
in
him
;
and
he
,
that
hath
overcome
the
world
for
thee
,
defend
thee
from
the
world
,
and
from
the
men
of
the
world
,
whose
teeth
are
speares
and
arrowes
,
and
their
tongue
a
sharpe
sword
.
And
the
God
of
peace
tread
Sathan
under
thy
feet
shortly
.
Amen
.
Your
Worships
,
in
all
humble
and
true-hearted
observance
,
alwayes
to
bee
commanded
in
the
Lord
Iesus
.
RO:
BALL
.
THE
MIRROR
OF
PVRE
DEVOTION
:
OR
,
THE
DISCOVERIE
OF
HYPOCRISIE
.
Luke
18.
●
.
Also
hee
spake
this
parable
unto
certaine
,
which
trusted
in
themselves
that
they
were
just
(
or
righteous
)
and
despised
others
.
OVR
Blessed
Saviour
,
(
having
in
the
former
part
of
this
Chapter
,
most
powerfully
exhorted
,
and
perswaded
his
disciples
to
the
undeniable
and
never-ceasing
importunitie
of
Faith
,
by
a
resemblance
traduced
from
an
importunate
widdow
and
almost
inexorable
Iudge
,
)
beginnes
now
to
draw
them
to
humility
of
heart
in
confession
of
sinne
by
a
parable
of
two
men
,
a
Publican
become
the
sonne
of
God
,
and
a
Pharisee
the
servant
of
Mammon
.
Better
is
a
penitent
offender
,
then
a
presumptuous
justiciarie
:
for
,
in
that
the
one
humbleth
himselfe
,
hee
is
no
longer
an
offender
,
Every
valley
shall
bee
exalted
;
and
in
that
the
other
swelleth
with
an
imaginarie
opinion
of
selfe-conceited
purity
he
is
no
longer
righteous
;
Every
mountaine
and
hill
shall
bee
brought
lowe
.
It
was
long
since
rung
in
the
eares
of
curiositie
,
presuming
to
The
whole
Parable
depends
upon
these
foure
Generalls
.
The
Preface
:
The
Parable
it selfe
:
The
Event
:
And
the
Application
.
The
Preface
is
set
downe
,
in
this
ninth
verse
:
9.
Also
he
spake
this
parable
to
certaine
that
trusted
in
themselves
that
they
were
just
,
(
or
righteous
)
and
despised
others
.
The
Parable
it selfe
,
in
the
10
,
11
,
12
,
and
13.
verses
.
10.
Two
men
went
up
into
the
Temple
to
pray
:
the
one
a
Pharisee
.
and
the
other
a
Publican
.
11.
The
Pharisee
stood
,
and
prayed
with
himselfe
thus
,
God
I
thanke
thee
,
that
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
that
publican
.
12.
I
fast
twice
in
the
weeke
,
I
give
tithes
of
all
that
I
possesse
.
13.
But
the
Publican
standing
afarre
off
,
would
not
lift
up
so
much
as
his
eies
to
heaven
:
but
smote
his
brest
saying
;
O
God
,
be
mercifull
to
me
a
sinner
.
The
event
,
in
the
former
part
of
the
14.
verse
.
14.
I
tell
you
this
man
departed
to
his
house
justified
rather
then
●●●
the
other
.
The
Application
in
the
latter
part
of
the
same
verse
:
For
every
one
that
exalteth
himselfe
shall
be
brought
low
,
and
he
that
humbleth
himselfe
shall
be
exalted
.
The
Preface
admits
of
a
threefold
Quaere
.
The
first
is
,
what
may
be
the
meaning
or
signification
of
the
word
Parable
?
The
second
is
,
what
may
be
the
reason
,
why
our
Saviour
so
often
in
the
Gospel
spake
unto
the
people
by
parables
?
The
third
and
last
is
,
what
may
be
the
occasion
,
why
he
spake
and
delivered
this
parable
?
which
appeares
by
the
Text
,
to
be
a
discoverie
of
three
grosse
corruptions
in
certaine
of
his
auditours
.
The
first
was
a
presumptuous
self-confidence
by
reason
of
a
fond
conceit
of
merit
in
their
owne
workes
;
They
trusted
in
themselves
.
That
presumptuous
selfe-confidence
begat
an
arrogant
conceit
of
inherent
righteousnesse
;
that
they
were
just
.
And
that
arrogant
conceit
of
inherent
righteousnesse
hatched
the
third
generation
of
the
viper
,
That
they
vilified
and
despised
others
.
Also
hee
spake
a
parable
to
certaine
that
trusted
in
themselves
,
that
they
were
just
(
or
Righteous
)
and
despised
others
.
The
first
,
Quaene
leades
us
to
the
Etymologie
,
or
signification
of
the
word
Parable
;
which
is
taken
either
in
the
worser
,
or
in
the
better
part
.
When
it
is
taken
in
the
worser
part
,
it
signifies
a
by-word
,
a
word
of
reproach
,
or
a
fable
.
As
the
Israelites
Posuisti
nos
(
Domine
)
in
parabolam
.
Thou
hast
●●ade
us
,
O
Lord
,
a
parable
,
or
a
proverbe
,
or
a
by-word
amongst
the
heathen
.
So
the
Lord
by
his
servant
Moses
threatens
a
rebellious
When
it
is
taken
in
the
better
part
,
it
signifies
,
either
some
grave
and
weighty
matter
,
such
as
David
uttered
upon
his
Harpe
.
Or
else
Prepare
a
pot
,
and
put
water
in
it
,
&c.
Ezechiel
24.
3.
Vnder
which
shaddow
,
is
represented
both
the
sinne
and
the
punishment
of
impenitent
Ierusalem
.
And
in
this
sence
our
Saviour
tels
his
Disciples
.
That
hee
spake
unto
the
people
by
parables
,
that
seeing
they
might
not
see
,
and
hearing
they
might
not
heare
,
neither
understand
,
that
the
Prophecy
of
Isaiah
might
bee
fulfilled
upon
them
.
And
this
must
needs
be
the
most
genuine
and
proper
signification
of
the
word
parable
,
from
the
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
assimulare
:
being
nothing
else
(
as
Thomas
Aquinas
notes
)
but
Sermo
similitudinarius
,
qui
aliud
dicit
,
aliud
significat
;
A
comparative
or
an
Enigmaticall
kinde
of
speech
,
speaking
one
thing
;
and
signifying
another
:
as
it
plainly
appeares
,
not
onely
in
this
,
but
in
all
the
parables
of
the
Gospell
.
The
second
Quaere
leades
us
to
the
reason
,
why
our
Saviour
so
often
in
the
Gospel
spake
unto
the
people
by
parables
?
which
I
find
to
be
threefold
.
First
,
for
the
accomplishment
of
Scripture-prophecies
.
This
was
our
Saviours
owne
reason
.
Matth.
13.
before
mentioned
,
therefore
doe
I
speake
to
them
in
parables
,
that
the
prophecy
of
Isaiah
might
bee
fulfilled
upon
them
.
Secondly
,
for
the
confirmation
of
other
Scripture-prophecies
;
to
give
us
to
understand
,
that
Christ
spake
not
onely
by
the
same
spirit
,
but
with
the
very
mouth
,
and
phrase
,
and
language
of
all
the
holy
Prophets
,
that
ever
were
since
the
world
beganne
;
whose
writings
are
full
of
comparisons
,
similitudes
,
and
parables
.
Thirstly
,
and
lastly
:
That
the
mysteries
of
the
Kingdome
might
be
hidden
from
the
wise
and
prudent
of
this
world
,
and
onely
revealed
unto
babes
in
Christ
:
that
to
them
onely
might
bee
given
to
know
the
secrets
of
the
Kingdome
,
but
to
others
in
parables
.
And
therefore
the
holy
Scripture
is
aptly
compared
by
Saint
Gregory
unto
●o
flumen
in
que
agnus
ambukt
,
&
Elepha●
na
tet
Ep.
ad
Leand.
a
flood
,
wherein
the
Lambe
may
wade
,
and
the
Elephant
swim
.
Though
parables
are
darke
mysteries
unto
the
proude
and
skornefull
,
yet
they
are
made
●pert
and
plaine
unto
the
humble
and
meeke
.
Our
blessed
Saviour
in
his
infinite
wisedome
conceived
it
to
bee
the
quaintest
,
and
most
profitable
kind
of
teaching
,
to
instruct
the
simple
people
by
similies
and
parables
:
which
being
once
truly
understood
,
doe
mightily
delight
the
understanding
,
helpe
the
memory
,
move
the
will
,
captivate
the
affections
,
cast
downe
the
imaginations
,
and
every
high
thing
,
that
is
exalted
against
the
knowledge
of
God
,
and
bring
into
captivity
every
thought
to
the
obedience
of
Christ
.
How
strangely
did
Nathans
parable
winde
it selfe
secretly
into
the
heart
of
David
,
convincing
him
so
modestly
,
and
so
strongly
too
,
that
his
owne
mouth
condemned
him
to
be
that
man
of
blood
the
parable
intimated
?
Our
Saviour
When
the
Lord
of
the
Vineyard
shall
come
(
saith
he
)
what
shall
hee
doe
to
these
husbandmen
.
They
themselves
replye
,
and
plead
themselves
guilty
in
the
very
answer
following
.
Hee
will
cruelly
destroy
those
wicked
men
,
and
let
out
his
Vineyard
to
others
.
Wherupon
our
Saviour
inferres
most
bitterly
,
but
most
justly
:
Therefore
I
say
unto
you
,
the
kingdome
of
God
shall
be
taken
from
you
.
If
Seneca
held
the
use
of
parables
Seneca
)
:
Plaine
similitudes
,
familiar
examples
,
and
homely
comparisons
doe
force
more
doctrine
into
vulgar
apprehensions
,
then
subtill
reasons
,
solid
arguments
,
or
accurate
discourses
.
When
every
Mechanicke
is
argued
withall
in
his
owne
language
,
every
Tradesman
in
his
owne
occupation
,
and
every
countrey
Swaine
in
the
naturall
dialect
of
his
owne
barbarisme
;
it
must
needs
informe
the
understanding
,
reforme
the
will
,
and
so
mightily
edifie
the
whole
man
,
that
it
wil
even
pierce
through
to
the
dividing
asunder
of
the
soule
and
of
the
spirit
,
of
the
joynts
and
of
the
marrow
;
nay
it
will
dive
into
the
very
secret
thoughts
and
intentions
of
the
heart
.
For
say
,
I
beseech
you
;
Is
not
the
parable
of
the
hidden
treasure
abundantly
able
,
to
convince
the
Vsurer
in
particular
?
The
parable
of
the
fruitlesse
figge-tree
,
to
informe
the
Gardiner
?
The
house
built
upon
the
sand
,
the
Mason
?
The
strong
man
armed
,
the
Souldier
?
The
lost
groat
,
the
Widow
?
And
the
lost
sheep
,
the
Shepheard
?
and
each
,
or
all
of
these
aboundantly
able
to
instruct
all
?
What
plough-man
is
there
in
the
world
so
stupid
,
but
,
when
hee
reads
the
parable
of
the
Sower
,
Luke
8.
both
propounded
,
and
expounded
unto
him
by
our
blessed
Saviour
,
is
able
to
reade
unto
himselfe
a
Lecture
of
sound
Divinitie
,
and
medi●●te
with
himselfe
thus
:
That
as
himselfe
goes
forth
into
the
field
to
sowe
his
seede
;
so
the
Sonne
of
man
came
once
personally
into
the
world
to
sow
the
immortall
seed
of
his
sacred
Word
,
in
the
hearts
of
beleevers
;
and
to
this
very
day
hath
left
behind
him
Ministeriall
Seeds-men
(
the
Preachers
of
the
Gospel
)
to
dresse
,
and
dung
,
and
to
manure
his
field
,
and
sow
his
seede
.
As
hee
himselfe
cannot
possibly
scatter
his
seede
so
choicely
,
but
some
will
of
necessitie
fall
by
the
hie-way
side
,
and
so
either
be
troden
under
foote
of
men
,
or
devoured
of
the
fowles
of
the
Ayre
:
some
will
fall
amongst
the
stones
,
and
then
no
sooner
it
springs
up
,
but
withers
away
againe
for
want
of
moisture
:
some
will
fall
amongst
thornes
,
and
so
the
thornes
spring
up
with
it
and
choake
it
:
It
is
but
the
fourth
part
that
falls
upon
good
ground
,
that
springs
up
,
and
beares
fruit
;
some
thirty
,
some
sixty
,
some
an
hundred
fold
.
So
the
Preachers
of
the
Gospel
cannot
possibly
scatter
the
good
seed
of
the
Word
so
choicely
,
but
doe
what
they
can
,
some
will
fall
by
the
hie-way
side
that
is
,
amongst
carelesse
,
drousie
,
and
negligent
hearers
,
and
then
it
is
either
trodden
under
foote
of
men
,
contemned
and
vilified
,
or
else
devoured
of
the
fowles
of
the
ayre
;
that
is
,
the
Devill
and
his
instruments
steale
it
out
of
the
hearts
of
the
hearers
,
lest
they
should
beleeve
and
bee
saved
:
some
will
fall
amongst
stones
,
hard
and
flinty
hearts
,
where
the
Word
for
a
time
may
be
received
with
joy
,
but
for
want
of
roote
the
people
beleeve
for
a
time
,
and
in
the
time
of
temptation
they
fall
away
:
some
will
fall
amongst
thornes
;
worldly
and
licentious
hearers
,
in
whom
the
cares
of
the
world
,
and
the
deceitfulnesse
of
riches
,
and
the
lusts
of
other
things
doe
so
choake
the
Word
,
that
it
becomes
unfruitfull
:
It
is
but
the
fourth
part
,
or
scarce
that
,
which
fals
upon
good
ground
,
that
with
an
honest
and
good
heart
,
heare
the
Word
,
and
keepe
it
,
and
bring
forth
fruite
with
patience
.
Vpon
which
due
,
and
serious
meditation
,
he
cannot
choose
but
bring
the
Application
of
the
parable
home
to
himselfe
,
himselfe
then
being
in
the
very
act
of
sowing
.
When
hee
sees
three
parts
of
every
handfull
of
temporall
seed
he
sowes
,
in
danger
of
miscarrying
,
some
falling
by
the
hieway-side
,
some
amongst
stones
,
and
some
amongst
thornes
,
hee
cannot
choose
but
grieve
,
and
much
lament
it
:
oh
,
how
ought
it
then
to
perplexe
his
soule
,
and
yearne
his
very
bowels
to
consider
the
most
lamentable
hardnesse
,
and
intolerable
barrennesse
of
his
owne
heart
,
that
receives
not
the
most
precious
seed
of
the
Word
of
God
,
with
any
reasonable
cheerefulnesse
,
muchlesse
returnes
it
with
any
tolerable
fruitfulnesse
.
See
what
lumpes
of
divinity
lye
hid
and
buryed
under
the
very
clods
of
the
earth
;
what
profound
Lectures
of
Divine
literature
may
bee
read
in
the
very
field
at
plough
;
so
profitable
are
those
doctrines
in
Scripture
,
that
are
couched
by
our
blessed
Saviour
under
Similies
and
Parables
.
In
what
a
lamentable
and
dangerous
condition
then
is
the
stupid
Papist
in
forbidding
,
and
the
negligent
carnall
Gospeller
in
forbearing
to
reade
the
sacred
Scriptures
,
both
building
their
Babel
upon
this
sandy
foundation
,
That
they
are
darke
mysteries
,
and
obscure
parables
.
Whereupon
the
Papists
some
of
them
forbid
the
reading
of
the
Scriptures
to
the
Laytie
,
as
a
thing
most
dangerous
and
pernitious
for
them
;
being
(
as
they
affirme
)
the
roote
and
seminary
of
all
strife
and
controversie
,
the
mother
and
the
nurse
of
all
heresie
and
faction
.
Christ
commands
us
to
search
the
Scriptures
But
the
very
truth
is
(
beloved
)
the
Scriptures
make
men
heretickes
,
no
otherwise
then
the
Sun
makes
men
blind
.
As
nothing
is
cleerer
then
the
Sunne
,
and
yet
nothing
harder
to
be
looked
into
for
the
weakenesse
of
our
sight
:
So
nothing
more
manifest
then
the
Scriptures
in
themselves
,
and
yet
nothing
more
obscure
then
mysteries
therein
contained
,
for
that
the
naturall
man
perceives
not
the
things
of
God
.
Say
then
,
(
I
beseech
you
)
Is
light
darkenesse
,
because
darkenesse
comprehends
it
not
?
Is
sweet
sowre
,
because
some
men
taste
it
not
?
no
more
certenly
are
the
Scriptures
obscure
because
some
men
understand
them
not
.
Wee
deny
not
then
a
kinde
of
obscuritie
to
bee
in
the
Scriptures
,
both
in
regard
of
the
profunditie
of
the
particular
points
,
and
of
our
disabilitie
to
conceive
them
:
but
the
manner
of
the
deliverie
is
not
obscure
in
it selfe
,
but
familiar
and
easie
to
them
that
have
their
senses
prepared
by
the
holy
Ghost
to
understand
them
,
and
use
the
meanes
that
God
hath
ordained
for
that
end
.
Let
the
wary
Protestant
then
,
that
would
carefully
avoid
the
Papists
ginne
,
soundly
distinguish
of
these
three
.
The
mysteries
delivered
:
the
manner
of
the
deliverie
:
and
the
indisposition
of
the
receiver
.
The
things
themselves
are
mysteries
:
therefore
secret
,
and
involved
in
divers
difficulties
.
The
indisposition
of
our
understanding
not
onely
darke
,
but
darkenesse
it
S.
Paul
the
Apostle
of
Christ
,
commandes
you
to
read
the
Scriptures
,
and
that
not
slightly
,
or
perfunctorily
,
but
with
great
diligence
.
Yea
,
the
same
Father
is
so
eager
upon
the
point
,
that
he
doth
,
as
it
were
,
force
and
thrust
the
Bible
into
the
peoples
hands
.
Take
the
Bible
into
your
hands
(
saith
he
)
in
your
houses
at
home
.
So
likewise
S.
Ierome
,
most
But
bee
it
granted
,
that
some
places
of
Scripture
are
obscure
and
darke
:
it
were
but
a
fallacy
à
secundum
quid
ad
simpliciter
(
as
the
Logicians
call
it
)
to
argue
from
thence
,
that
the
Scriptures
are
full
of
darknesse
:
because
some
are
difficult
to
some
,
therefore
all
are
dangerous
to
all
sorts
of
vulgars
?
The
Prophet
David
reades
a
contrary
Lecture
to
us
,
and
tels
us
,
That
the
Word
of
God
is
a
Lanthorne
unto
our
feete
,
and
a
light
unto
our
pathes
.
And
therefore
Saint
Chrysostome
buildes
upon
a
sure
foundation
.
Omnia
clara
&
plana
sunt
in
Scripturis
Divinis
(
saith
he
)
quaecunque
necessaria
sunt
,
manifestasunt
.
All
things
are
cleare
and
plaine
in
the
Holy
Scriptures
,
whatsoever
things
are
necessary
for
us
,
are
also
manifested
unto
us
.
Whereupon
Clemens
Alexandrinus
makes
an
other
Proclamation
,
as
hee
is
quoted
by
the
same
Chrysostome
.
Audite
qui
est
is
illuces●it
,
nullis
in
verbo
Cymm●rius
.
As
God
,
so
his
Word
,
is
that
common
Light
,
that
inlightneth
every
man
that
comes
into
this
world
,
in
it
there
is
no
darkenesse
at
all
.
So
Irenaeus
:
Scripturae
in
aperto
sunt
,
&c.
The
Scriptures
are
plain●
,
and
without
doubtfulnesse
,
and
may
bee
read
indifferently
of
any
.
So
Saint
Ierome
:
The
Lord
hath
spoken
by
his
Gospell
,
not
that
a
few
should
understand
him
,
but
that
all
.
For
certainely
(
beloved
)
the
Spirit
of
God
is
a
free
Spirit
,
bound
neither
to
the
sharpenesse
of
our
wit
,
nor
to
the
deepenesse
of
our
learning
:
for
many
times
the
simple
and
illiterate
man
,
being
illuminated
sees
more
then
the
Scribe
,
or
the
great
disputer
of
this
world
.
According
to
that
clause
of
our
Saviours
prayer
.
Matth.
11.
I
thanke
thee
O
Father
,
Lord
of
heaven
and
earth
,
for
that
thou
hast
hidden
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
unto
Babes
.
Whereupon
Epiphanius
divinely
:
Solis
Spiritus
Sancti
filiis
facilis
est
Scriptura
.
The
Scriptures
are
plaine
and
cleere
onely
to
the
children
of
the
holy
Ghost
.
The
Spirit
breatheth
where
it
listeth
,
without
which
wee
can
neither
live
,
nor
move
,
nor
have
any
spirituall
being
;
we
are
meere
dead
men
,
and
therefore
must
needs
be
blind
men
.
But
to
those
that
are
illuminated
,
whether
learned
or
unlearned
,
there
ariseth
up
light
in
darkenesse
.
There
is
food
of
all
sorts
,
for
all
sorts
of
people
;
So
Fulgentius
:
In
Scripturis
Divinis
So
farre
are
the
reverend
Fathers
(
you
see
)
from
fathering
the
abortives
of
heresie
,
and
schisme
upon
the
sacred
Scriptures
;
that
they
rather
indeed
proclaime
them
to
be
the
severe
step-mother
,
or
murderesse
of
such
Cockatrices
in
the
egge
.
Irenaeus
confesses
ingenuously
,
that
the
onely
cause
of
the
Valentinian
heresie
was
,
Scripturarum
Dei
ignorantia
,
the
peoples
blindnesse
and
ignorance
of
the
Scriptures
.
So
Saint
Chrysostome
concerning
the
errour
of
the
Manichees
in
his
time
,
Manichaei
&
omnes
haereses
decipiunt
simplices
.
The
Manichees
and
all
heres●es
deceive
the
simple
.
But
if
our
mindes
bee
illuminated
by
often
reading
and
hearing
of
the
Scriptures
,
we
may
be
able
to
discerne
both
good
and
evill
.
So
likewise
Theophylact
:
Illis
,
qui
scrutantur
Divinas
Scripturas
,
nihil
potest
illudere
:
nothing
can
deceive
them
that
diligently
search
the
Holy
Scriptures
,
it
is
the
candle
whereby
the
theife
is
discovered
.
So
the
ancient
of
dayes
himselfe
unto
the
Sadduces
.
Yee
erre
(
not
because
But
to
winde
up
this
controversie
in
one
word
.
It
were
an
easie
matter
(
me
thinkes
)
to
catch
the
adversary
in
his
owne
gin
,
if
wee
did
urge
him
to
nominate
,
what
manner
of
persons
hee
thinkes
meete
in
his
owne
conscience
,
to
be
exempted
from
the
reading
of
the
Scriptures
?
Hee
cannot
say
,
old
men
,
for
shame
;
they
are
the
very
staffe
and
comfort
of
their
age
.
It
was
the
sweete
amabaeum
,
and
burden
to
Davids
song
when
hee
was
aged
.
In
Gods
Word
will
S.
Paul
thought
it
the
best
breeding
hee
could
possibly
bestow
upon
his
sonne
Timothie
,
The
third
and
last
Quaere
yet
behind
,
most
proper
and
pertinent
to
the
text
of
all
,
is
,
What
might
be
the
occasion
,
why
our
blessed
Saviour
spake
and
delivered
this
Parable
?
The
occasion
wee
must
needs
conceive
could
not
bee
slight
,
that
induced
the
wisedome
of
the
Father
to
propound
a
speciall
parable
.
It
was
the
discoverie
of
a
whole
neast
of
sectaries
,
as
appeares
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text.
Certaine
(
it
seemes
)
there
were
,
that
would
bee
singular
above
the
rest
,
the
common
gap
to
all
kinde
of
hypocrisie
,
and
confusion
in
devotion
:
for
marke
(
I
beseech
you
)
the
growth
of
their
faction
;
The
maine
roote
of
all
,
was
the
roote
of
all
mischiefe
,
pride
.
From
thence
sprang
up
the
ranke
blade
of
selfe-confidence
;
out
of
an
arrogant
proud
spirit
,
attributing
every
good
thing
in
themselves
,
to
themselves
:
they
trusted
in
themselves
.
From
thence
shot
forth
the
full
care
of
presumption
;
an
arrogant
conceit
of
inherent
righteousnesse
,
that
they
were
just
.
And
then
their
harvest
grew
on
so
fast
,
that
their
too
forward
fruit
were
not
onely
,
albae
ad
messem
,
but
even
siccae
ad
ignem
,
ripe
for
the
hooke
,
but
dry
for
the
fire
;
their
arrogant
singularity
pearched
them
up
,
upon
so
high
a
straine
of
boasting
of
their
owne
eminencie
,
that
they
●●fied
,
and
despised
others
.
All
which
Circumstances
being
duly
considered
,
the
truly
zealous
,
and
rig●●
humble
auditor
,
〈◊〉
●ee
is
confesse
,
that
there
was
too
just
occasion
for
our
Saviour
to
propound
,
and
us
to
expound
this
Parable
.
Selfe
confidence
?
what
a
woodden
head
of
folly
,
a
broken
staffe
,
and
a
rotten
post
of
presumption
is
it
?
which
hath
not
only
sought
to
make
Angels
,
but
men
equall
to
God
himselfe
.
But
whom
she
hath
so
proudly
lifted
up
;
shee
hath
likewise
most
miserably
cast
downe
:
What
mischiefes
indeed
hath
shee
not
done
?
Shee
hath
cast
Lucifer
out
of
Heaven
;
Adam
out
of
Paradise
;
overthrowne
the
tower
of
Babell
,
and
brought
in
the
first
confusion
of
languages
;
prostrated
Goliah
with
dishonour
,
and
slue
Nicanor
with
reproach
;
finished
Antiochus
his
Empire
,
and
drowned
Pharaoh
in
the
red
Sea
;
caused
Senacherib
to
be
slaine
by
the
hands
of
his
owne
sonnes
in
the
temple
,
and
Herod
by
an
Angell
in
his
Parliament
;
Absolom
to
perish
by
his
owne
locks
,
and
Haman
to
totter
upon
his
own
gallowes
.
Broken
reeds
are
not
so
dangerous
to
him
that
leaneth
,
nor
slippery
Ice
to
him
that
runneth
,
nor
the
beautie
of
an
harlot
to
him
that
lusteth
,
as
selfe-confidence
is
pernicious
to
him
that
imbraceth
it
.
Broken
reeds
may
wound
the
flesh
,
slippery
Ice
procure
desperate
fallings
,
the
beautie
of
an
harlot
bring
shame
before
,
and
beggery
behind
:
but
selfe-confidence
taketh
away
God
from
the
soule
,
the
soule
from
the
body
,
the
body
from
immortalitie
;
It
fadeth
when
it
flourisheth
,
it
is
not
when
it
seemes
to
be
,
it
falles
and
never
rises
againe
.
Man
,
trusting
to
himselfe
,
(
saith
Gregory
)
is
falne
like
To
this
woodden
head
of
theirs
,
selfe-confidence
,
they
must
needs
annexe
the
brazen
face
of
impudency
,
a
whorish
fore-head
that
cannot
blush
,
presumption
of
righteousnesse
.
They
are
absolutely
perfect
in
their
owne
eyes
,
justifiable
with
God
,
equall
with
Angels
,
superiour
to
their
brethren
.
Whereas
alas
,
mans
righteousnesse
(
saith
Gregory
)
being
weighed
Leah
,
Iacobs
elder
daughter
,
was
said
to
be
browne
and
bleare-eyed
in
regard
of
beautifull
Rachell
the
younger
.
When
wee
have
done
all
that
wee
can
,
the
very
Prince
of
Prophets
tels
us
,
wee
are
but
unprofitable
servants
;
And
if
we
will
be
tryed
by
a
brace
of
inferiours
,
that
spake
by
the
same
spirit
with
him
;
the
one
tels
us
,
that
all
our
righteousnesse
is
as
filthy
as
a
menstrous
ragge
;
the
other
,
that
wee
our selves
are
altogether
lighter
then
vanity
it selfe
.
Without
all
question
the
merit
of
finnefull
man
can
bee
nothing
but
misery
,
his
knowledge
errour
,
his
worke
wickednesse
,
his
invention
deceiveable
,
his
profession
colorable
,
his
will
abhominable
:
And
as
the
Moone
is
ecclipsed
being
removed
from
the
irradiation
of
the
Sunne
:
As
Rivers
dry
up
,
not
watered
from
their
fountaines
:
As
Trees
wither
,
not
moystened
from
the
earth
:
so
the
sonnes
of
Adam
putrifie
in
the
old
and
rotten
roote
of
nature
,
if
they
be
not
transplanted
and
implanted
into
the
stocke
of
grace
.
If
in
that
we
live
,
it
is
not
of
our selves
,
how
can
that
bee
ours
that
we
doe
possesse
?
A
most
grosse
kinde
of
folly
,
I
blush
not
to
call
it
meere
stupidity
,
for
a
man
to
acknowledge
the
benefit
of
his
life
from
another
,
and
yet
to
ascribe
the
ornament
of
his
vertues
to
himselfe
.
In
God
we
live
,
and
moove
,
and
have
our
being
:
what
then
can
any
man
have
,
that
hee
hath
not
received
?
And
why
then
shuld
any
man
boast
as
if
he
had
not
received
it
?
Goodnesse
(
saith
Bernard
)
is
the
Vineyard
of
To
their
woodden
head
of
selconfidence
,
and
brazen
face
of
impudence
,
to
make
up
a
perfect
monster
of
imperfection
,
they
affixe
the
iron
heart
of
crueltie
,
harder
then
the
neather
mill-stone
;
and
farre
more
apt
to
sting
then
the
biting
nettle
,
Contempt
of
others
.
I
am
not
like
that
Publican
,
(
saith
the
fore-man
of
their
Iury
in
this
Parable
,
that
brings
in
the
verdict
for
all
the
rest
)
spying
a
mote
of
infirmitie
in
his
brothers
eye
,
but
not
discerning
the
beame
of
impietie
in
his
owne
;
straining
at
every
Gnat
hee
meets
in
the
street
,
but
leaping
over
every
Camel
that
lyes
at
his
own
threshold
;
nothing
is
sweet
that
fits
not
his
taste
,
but
all
things
unsavoury
that
seed
not
his
humour
;
barking
at
the
Stars
like
a
Dog
in
the
n●ght
,
and
hissing
in
a
corner
like
a
Serpent
;
consuming
the
next
member
like
a
Canker
,
and
gnawing
an
issue
in
the
wombe
of
his
mother
like
a
Viper
:
viscera
impiorum
crudelia
.
Contempt
of
our
brethren
?
It
is
the
unkinde
dissolution
of
the
whole
frame
of
nature
,
which
delighteth
chiefely
in
societie
.
It
is
a
rottennesse
in
the
marrow
,
a
fire
in
the
body
,
a
fury
in
the
soule
,
the
rust
of
a
good
conscience
,
the
poyson
of
charitie
,
the
enemy
of
peace
,
the
breach
of
unitie
,
the
mother
of
mischiefe
,
the
nurse
of
contention
,
the
daughter
of
pride
that
is
never
barren
;
It
is
a
frenzy
infecting
the
head
,
vexing
the
spirit
,
molesting
the
heart
;
It
filles
the
head
with
wicked
inventions
,
they
sleepe
not
(
saith
David
)
till
they
have
done
mischiefe
;
The
minde
with
perplexed
thought
,
Iuaas
sought
opportunitie
to
betray
Christ
;
The
heart
with
bloody
revenge
,
Cains
countenance
was
cast
downe
,
he
rose
up
and
massacred
his
brother
.
Contempt
of
our
brethren
?
It
is
the
seed
of
sedition
,
the
brand
of
a
reprobate
,
a
Locust
of
the
bottomlesse
pit
,
the
sonne
of
those
Gyants
Anach
,
and
Anakim
,
a
murdering
spirit
,
and
a
spirituall
murderer
;
so
Saint
Iohn
expressely
:
He
that
hateth
his
brother
is
a
man-slayer
.
And
such
likewise
was
the
lamentable
condition
of
these
sectaries
in
the
third
and
last
step
or
degree
of
their
affected
singularitie
Advancement
of
their
owne
eminencie
,
and
contempt
of
others
.
As
therefore
our
blessed
Saviour
hath
upon
these
grounds
propounded
;
so
proceed
we
in
his
name
,
and
by
the
assistance
of
his
spirit
,
to
expound
this
parable
.
Wherein
wee
may
observe
as
in
a
glasse
representative
the
perfect
character
of
an
hypocrite
;
whose
genealogie
hath
many
generations
.
Suggestion
of
the
Serpent
,
begate
concupiscence
;
concupiscence
,
sinne
;
sinne
,
ill
custome
;
ill
custome
,
blind
devotion
;
blind
devotion
,
wilfull
ignorance
;
wilfull
ignorance
,
hypocrisie
;
hypocrisie
,
vaine-glory
;
vaine-glory
,
selfe-love
;
selfe-love
,
selfe-confidence
;
selfe-confidence
,
presumption
of
righteousnesse
;
presumption
of
righteousnesse
,
contempt
of
others
;
contempt
of
others
,
a
Pharisee
:
And
a
Pharisee
begate
two
twins
,
hypocrits
both
:
the
one
a
dissembler
with
his
God
,
the
other
a
deceiver
of
his
brother
:
and
both
of
them
either
bearing
private
grudges
in
their
hearts
as
Cain
to
Abel
,
or
else
open
reproaches
in
their
mouthes
as
Ishmael
to
Isaac
,
till
they
both
fall
into
the
pit
that
they
digge
for
others
.
I
have
now
brought
you
to
the
threshold
of
the
parable
,
where
for
this
time
I
must
needs
leave
you
:
the
text
I
named
,
and
the
time
I
am
bound
to
obey
,
have
granted
commission
to
proceed
no
further
.
THE
SECOND
SERMON
.
Luke
18.
10.
Two
men
went
up
into
the
Temple
to
pray
:
the
one
a
Pharisee
,
and
the
other
a
Publican
.
WEE
have
already
dispatched
the
Preface
in
the
former
Verse
,
which
lead
our
meditations
to
a
threefold
Quaere
.
The
first
,
to
the
Etymologie
,
or
signification
of
the
word
Parable
.
The
second
,
to
the
reason
,
why
our
Saviour
so
often
in
the
Gospel
spake
unto
the
people
by
parables
?
The
third
and
last
,
to
the
speciall
occasion
,
that
induced
him
to
propound
this
parable
.
Proceede
wee
now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
Gods
assistance
and
your
christian
patience
,
to
enter
upon
the
Parable
it selfe
.
Which
being
a
glasse
representative
,
of
the
perfect
character
of
an
Hypocrite
:
I
shall
bee
so
farre
from
personall
invectives
in
the
prosecution
thereof
,
that
I
shall
desire
all
in
generall
,
to
behold
their
faces
in
it
.
Not
(
as
the
common
course
of
the
world
is
)
for
a
man
to
glance
over
the
shoulder
upon
his
brother
,
as
if
the
doctrine
delivered
concerned
not
himselfe
:
Or
,
like
S.
Iames
his
Naturall
,
to
take
so
slight
a
notice
,
that
presently
hee
forgets
it
at
the
turning
of
the
backe
:
but
with
a
serious
and
particular
application
to
the
conscience
,
and
with
a
full
purpose
and
resolution
of
amendment
.
For
(
though
I
confesse
)
the
drift
of
the
parable
aymes
most
punctually
at
the
Hereticke
and
Schismaticke
,
in
whom
the
ocean
of
hypocrisie
swels
to
a
full
Sea
:
yet
,
before
we
have
done
with
it
,
wee
shall
finde
it
will
reach
us
all
,
and
spare
none
:
for
as
much
as
he
that
is
soundest
at
the
heart
,
may
at
one
time
or
other
(
if
hee
flatter
not
himselfe
too
much
)
discover
in
himselfe
some
dregs
of
hypocrisie
,
some
spice
of
the
Pharisee
.
Let
every
one
then
in
the
feare
of
God
,
apply
the
parable
onely
to
himselfe
,
as
ingenuously
taxing
his
owne
conscience
,
as
Nathan
did
David
,
and
say
,
Tu
es
homo
,
Thou
art
the
man
our
Saviour
now
taxes
,
and
the
Preacher
now
speakes
to
.
That
so
every
one
resolving
to
mend
one
,
God
in
his
mercy
may
mend
all
.
And
upon
this
good
resolution
,
by
the
blessing
of
the
Author
,
we
may
venter
upon
the
Parable
.
Two
men
went
up
into
the
Temple
to
pray
:
the
one
was
a
Pharisce
,
and
the
other
a
Publican
.
That
great
Divell
incarnate
,
Hypocrisie
in
devotion
,
is
heere
discovered
unto
us
by
our
blessed
Saviour
,
by
a
parable
of
two
men
,
as
like
in
outward
shew
,
that
it
is
very
hard
to
discerne
the
one
from
the
other
;
but
as
different
in
inward
substance
,
as
light
and
darknesse
.
Their
behaviour
is
expressed
in
the
words
of
this
Text
,
joyntly
together
;
then
severally
and
apart
,
in
the
verses
following
.
At
first
sight
a
man
would
thinke
all
were
well
.
Here
are
first
,
Duo
homines
,
two
men
;
good
company
.
Here
is
secondly
,
ascensus
in
Templum
,
they
walke
,
and
they
talke
,
and
they
converse
together
,
and
they
goe
up
into
the
Temple
together
;
a
good
posture
.
Here
is
thirdly
,
Devotio
,
a
seeming
strong
devotion
;
They
goe
up
into
the
Temple
to
pray
;
a
good
exercise
.
But
alas
,
heere
is
the
leaven
that
sowres
all
,
and
swels
all
,
the
leaven
of
Pharisees
:
The
one
was
a
Pharisee
,
and
the
other
a
Publican
.
Duo
homines
,
two
men
?
why
good
company
,
and
once
a
rarity
to
bee
found
upon
the
face
of
the
earth
.
Without
all
question
,
societie
is
both
commendable
and
comfortable
,
by
the
principles
of
nature
and
grace
to
:
for
though
unum
&
bonum
cov●rtuntur
,
by
our
mecaphysicall
discipline
;
yet
hee
that
soares
but
one
degree
higher
shall
finde
,
that
the
most
perfect
unitie
is
best
pleased
to
admit
of
a
Trinitie
:
No
doubt
,
to
signifie
,
that
as
there
can
bee
no
true
societie
without
an
unitie
;
so
there
can
bee
no
perfect
unitie
without
a
Societie
.
Went
these
two
men
up
into
the
Temple
?
they
could
not
have
trod
a
fayrer
path
.
A
journey
that
David
undertooke
with
great
alacritie
and
cheerefulnesse
,
especially
when
hee
went
up
into
the
Temple
with
companie
;
the
more
the
merrier
.
I
was
glad
(
saith
h●
)
when
they
said
unto
me
,
Wee
will
goe
into
the
house
of
the
Lord
.
It
is
a
good
sight
to
see
men
go
by
twoes
into
the
Temple
;
but
a
farre
more
blessed
,
to
see
them
flocke
by
tens
,
and
hundreds
,
and
thousands
:
As
(
blessed
bee
God
)
in
this
,
and
divers
other
Congregations
in
this
Kingdome
.
Went
these
two
men
up
into
the
Temple
to
pray
?
they
could
not
have
gone
with
a
better
resolution
,
nor
performed
a
better
exercise
.
Had
they
gone
but
singly
up
into
a
private
chamber
,
or
a
closet
to
pray
,
and
beene
still
;
it
had
beene
(
no
question
)
an
acceptable
sacrifice
of
righteousnesse
:
Devotion
,
bee
it
never
so
private
,
if
it
be
hearty
,
shall
never
returne
emptie
without
a
blessing
.
It
is
like
Davids
Tree
planted
by
the
As
the
morning
Starre
in
the
midst
of
a
cloud
;
As
the
Moone
Abigals
bottles
of
Wine
,
and
frayles
of
Raisons
were
never
so
welcome
to
hungry
David
in
the
wildernesse
of
Parran
;
Nor
the
shadie
Iuniper
tree
so
delectable
to
the
Prophet
in
the
parching
Sun
;
Nor
Iacobs
fat
Kid
,
so
acceptable
to
his
fathe●
Isaac
in
his
sicknesse
;
Nor
the
sight
of
young
Benjamin
so
pretious
to
his
brother
Ioseph
,
when
he
was
the
chiefe
Governor
of
Pharaohs
Court
in
Egypt
;
Nor
the
Wals
of
Ierusalem
so
deare
unto
the
Iewes
,
that
kissed
them
at
their
returne
from
captivity
:
as
zealous
and
hearty
prayer
is
unspeakeably
comfortable
to
the
soule
of
a
distresled
sinner
.
It
fils
the
mouth
with
laughter
,
and
the
heart
with
gladnesse
:
It
gives
light
to
them
that
sit
in
darknesse
,
and
life
to
them
that
sit
in
the
shaddow
of
death
:
it
is
Damonibus
flagellum
,
animae
subsidium
,
Deo
sacrificium
.
(
Call
upon
me
in
the
time
of
trouble
,
saith
the
Lord
,
so
will
I
heare
thee
and
thou
shalt
praise
mee
.
)
It
is
the
very
If
such
then
bee
the
power
and
efficacy
of
private
devotion
,
how
much
more
powerfull
is
the
strength
of
publike
prayer
?
If
the
bubling
of
one
single
Conduit-pipe
be
so
harmonious
in
the
eares
of
God
,
how
acceptable
is
the
noyse
of
many
waters
?
If
the
one
bee
so
potent
,
the
other
must
needs
bee
omnipotent
;
(
If
wee
may
bee
so
bold
to
use
the
phrase
of
Alstedius
)
Est
quaedam
omnipotentia
Thus
farre
then
the
Parable
succeeds
well
:
that
there
were
two
men
,
it
was
good
company
;
that
they
went
up
into
the
Temple
,
it
was
a
better
posture
;
that
they
went
up
into
the
Temple
to
pray
,
it
,
was
the
best
exercise
,
That
house
shall
bee
called
the
house
of
prayer
.
But
heere
is
that
which
turnes
Iordan
quite
backewards
,
makes
the
company
uncomfortable
,
the
posture
preposterous
,
and
the
exercise
most
execrable
,
the
one
was
a
Pharisee
,
and
the
other
a
Publican
.
That
two
men
should
be
of
two
mindes
;
the
same
in
shew
,
but
different
in
substance
;
come
up
into
the
Temple
,
and
to
pray
too
,
and
not
with
one
accord
in
one
place
;
this
turnes
our
honey
into
gall
,
the
waters
of
Meribah
into
the
waters
of
Marah
:
The
one
was
a
Pharisee
,
and
the
other
a
Publican
.
Mention
is
often
made
in
the
Gospell
of
Pharises
,
to
the
shamefull
reproach
of
their
life
,
and
severe
reprehension
of
their
unbeleefe
;
who
either
with
the
faithlesse
traditions
of
men
,
or
the
fruitlesse
objections
of
the
Law
,
ever
went
about
to
intangle
our
Saviour
in
his
speech
.
But
in
vaine
is
the
net
layed
(
saith
Salomon
)
before
the
eyes
of
the
winged
.
A
busie
Greater
enemies
to
the
Crosse
of
Christ
,
which
is
his
glory
and
our
Salvation
,
were
there
none
than
Pharisees
.
Not
Pilate
the
judge
with
his
halting
opinion
,
and
luke-warme
religion
.
Not
Caiaphas
the
high
Priest
with
his
inward
malice
,
and
outward
holinesse
.
Not
Iudas
the
traitor
with
his
kissing
lip
,
and
killing
heart
.
Not
the
vulgar
route
and
rabble
of
the
Iewes
clamorously
acquitting
Barrabas
the
malefactor
,
and
despightfully
condemning
Iesus
the
innocent
.
And
yet
forsooth
none
so
pure
,
none
so
holy
in
outward
profession
as
a
Pharisee
.
Hujusmodi
venandi
fallacias
sectatur
Thus
hath
Satan
juggled
from
the
beginning
,
and
continually
changed
himselfe
into
an
Angell
of
light
.
Ciceroes
Rhetorician
,
Plat●es
Polititian
,
and
Homers
Traveller
are
not
so
lively
painted
in
their
colours
,
as
here
a
Pharisee
,
in
his
due
and
true
conditions
,
his
counterfeit
conscience
being
discovered
,
and
the
vizard
of
hypocrisie
,
semblable
to
religious
sanctimony
,
pluckt
from
his
face
of
impudency
.
For
though
he
be
a
Proteus
of
many
shapes
,
and
variable
changes
;
(
and
never
a
change
from
worse
to
better
;
(
for
desinit
esse
melior
,
qui
desinit
esse
bonus
,
)
hee
that
ceases
to
be
good
in
the
positive
,
is
farre
from
proceeding
to
better
in
the
Comparative
:
)
Yet
heere
like
the
Moone
,
hee
may
be
seene
at
full
:
he
is
totally
Ecclipsed
with
his
God
;
hee
is
waxing
and
waining
with
the
world
;
He
is
almost
at
last
quarter
,
darkened
and
obscured
in
soule
to
himselfe
.
In
that
,
an
hypocrite
,
drawing
neere
unto
God
with
his
lips
,
but
farre
from
him
in
his
heart
;
In
the
other
,
a
heretike
,
saying
,
Loe
heere
is
Christ
,
and
there
is
Christ
,
we
know
not
where
;
And
in
this
an
Atheist
,
neither
hot
nor
cold
,
having
a
name
to
be
alive
,
but
indeed
is
dead
.
And
as
the
Master
tooke
the
first
draught
of
this
hypocrite
for
former
;
so
the
Scholler
continues
it
for
latter
times
,
2
Tim.
3.
2.
Where
he
telles
us
,
that
men
shall
be
lovers
of
their
own
selves
,
covetous
,
boasters
,
proud
,
cursed
speakers
,
disobedient
to
parents
,
unthankfull
,
unholy
,
without
naturall
affection
,
truce-breakers
,
false
accusers
,
intemperate
,
fierce
,
despisers
of
them
that
are
good
,
traytors
,
heady
,
high-minded
,
lovers
of
pleasure
,
more
then
lovers
of
God
.
This
for
the
Pharisee
,
now
for
the
Publican
.
Of
whom
(
yopu
may
well
suppose
)
that
much
cannot
bee
said
,
having
so
little
to
say
for
himselfe
,
onely
he
craves
the
benefit
of
his
booke
:
Miserere
mei
Domine
,
so
farre
hee
reads
Clarke-like
,
O
God
bee
mercifull
to
mee
a
sinner
.
And
therefore
for
charitie
sake
,
we
may
plead
thus
much
for
him
:
As
the
Pharisee
said
of
himselfe
,
that
hee
was
not
as
this
Publican
;
so
may
wee
justly
say
of
this
Publican
,
that
hee
was
not
as
the
Pharisee
;
whatsoever
the
Pharisee
was
,
hee
was
not
;
and
whatsoever
the
Pharisee
was
not
,
that
was
he
;
in
the
sight
of
God
,
in
the
sight
of
man
,
and
in
the
sight
of
his
owne
eyes
.
A
man
of
no
publike
fame
,
but
publike
infamy
;
His
very
name
discovers
both
his
nature
and
office
too
;
a
poore
Publican
,
a
tribute
gatherer
,
an
under-customer
,
an
officer
of
the
basest
accompt
amongst
the
Iewes
;
both
by
reason
they
were
servants
to
the
Romanes
,
whose
yoake
they
could
not
indure
,
and
also
grinding
exacters
of
more
then
their
due
for
their
owne
advantage
.
This
publike
contempt
of
others
made
him
at
length
seeme
odious
in
his
own
eyes
:
for
peccat
&
publicat
(
though
not
in
Senecaes
sense
)
he
sinnes
,
and
he
publishes
his
sinne
,
not
to
These
two
men
went
up
into
the
Temple
to
pray
;
the
one
a
Pharisee
,
and
the
other
a
Publican
.
Such
a
generall
resemblance
is
there
betwixt
hollow
hypocrisie
,
and
truly
religious
sanctitie
,
that
the
Church
may
too
justly
lament
and
complaine
,
that
her
children
are
blacke
like
unto
coales
,
no
man
In
the
old
world
and
dayes
of
Noah
with
his
two
faces
,
the
one
looking
to
the
world
perishing
,
the
other
to
the
posterity
comming
,
but
eight
persons
were
reserved
For
straight
is
the
Gate
,
and
narrow
is
the
way
,
that
leadeth
unto
life
,
and
few
there
bee
that
finde
it
.
The
Church
of
God
is
a
little
flocke
:
a
small
ship
for
Simon
to
launch
out
into
the
deepe
.
Paphnutius
stood
against
the
whole
Councell
of
Nice
;
Iohn
Husse
against
the
Councell
of
Constance
;
Luther
alone
forsooke
his
Clo●ster
;
and
these
three
men
,
(
by
the
helpe
of
their
God
,
)
in
their
times
prevailed
.
Generality
then
,
and
the
greater
number
,
can
be
no
certainty
o●
the
true
Church
.
Auxensius
made
a
proude
challenge
to
the
Emperour
Constantine
:
Nos
habemus
consensum
&
concentum
sexcentorum
Episcoporum
;
Wee
have
the
consent
and
harmony
of
sixe
hundred
Bishops
:
and
yet
he
was
an
Arrian
.
The
second
resemblance
is
in
externall
forme
,
and
outward
behaviour
,
wherein
they
are
still
both
alike
;
they
both
ascend
and
goe
up
.
As
well
the
idolatrous
Iew
to
Dan
and
Bethel
,
to
worship
Ieroboams
calves
,
as
the
true
Israelite
to
Ierusalem
,
to
worship
the
living
Abel
.
Iudas
will
have
a
finger
in
Christs
dish
,
as
well
as
Iohn
.
The
Pharisee
carries
a
countenance
of
holinesse
,
a
grace
of
godlinesse
,
and
a
shew
of
sanctimony
,
more
then
doth
the
Publican
,
and
yet
they
both
goe
up
;
here
is
yet
small
difference
.
The
third
resemblance
is
,
One
place
,
the
Temple
receives
them
both
.
Where
God
will
have
his
Church
,
the
divell
will
bee
sure
to
have
his
chappel
.
As
in
the
world
there
is
heate
and
cold
;
night
and
day
;
hill
and
valley
.
As
in
humane
Arts
there
is
opposition
of
Sciences
,
Sophistrie
and
probabilitie
,
rage
and
reason
,
affirmation
and
negation
,
pro
and
con
:
So
in
Gods
Church
militant
,
superstitious
faction
will
be
sure
to
couch
under
the
same
roofe
,
with
true
devotion
;
disguised
hypocrisie
,
with
naked
piety
;
and
shameles
vanitie
,
with
simple
veritie
.
Where
the
painefull
husband-man
sowes
pure
seede
;
there
the
envious
man
will
scatter
tares
.
Where
Paul
plants
the
grafts
of
grace
and
unitie
;
there
Alexander
the
Copper-smith
,
inserts
his
imps
of
contention
and
impietie
.
Where
Simon
Peter
preaches
conversion
unto
God
;
there
Simon
Magus
practises
conjuration
by
the
Divell
.
Dagon
,
the
Idoll
and
folly
of
the
Philistims
;
and
the
Arke
of
God
,
the
glory
and
felicitie
of
the
Israelites
,
were
sometime
both
in
one
house
.
Noahs
Arke
harboured
as
well
ravenous
wolves
,
as
tame
and
simple
creatures
;
The
Lambe
,
and
the
Woolfe
;
the
Raven
,
and
the
Dove
;
the
Adder
,
and
the
Coney
.
Vt
lilium
inter
spinas
,
sic
Ecclesia
Ishmael
;
Magus
and
Philip
;
Publican
and
Pharisee
,
goe
up
into
the
Temple
together
.
The
fourth
and
last
resemblance
to
them
both
,
is
,
One
end
and
purpose
,
in
generall
to
pray
.
Some
worship
the
host
of
heaven
,
calling
the
Sunne
Isis
,
and
the
Moone
Osiris
;
as
the
Ethnicke
and
Pagan
.
Some
an
Idoll
,
turning
the
glory
of
the
Creator
,
into
the
similitude
of
the
creature
;
a
calfe
that
eateth
hay
;
as
the
Sodomite
and
Gentile
:
But
in
vaine
are
these
men
,
and
their
hope
is
amongst
them
that
go
downe
into
the
pit
.
Some
trust
in
their
owne
merits
,
not
Gods
mercie
;
in
their
owne
workes
,
not
Christs
worthinesse
:
In
the
invocation
of
the
Mother
a
sinner
,
and
not
the
intercession
of
the
Sonne
the
onely
Saviour
;
robbing
him
of
that
honor
,
whereof
hee
is
so
justly
jealous
,
that
he
will
not
impart
it
to
another
.
But
the
humble
Publican
,
and
truely
penitent
,
layes
his
prayer
a
steepe
in
a
flood
of
teares
;
throughly
spiced
with
a
broken
and
contrite
heart
,
ground
to
powder
betwixt
the
two
mill-stones
of
faith
and
hope
;
trusting
in
God
as
in
a
mercifull
Father
,
lest
hee
should
despaire
;
and
fearing
to
dread
him
as
a
most
just
Iudge
,
lest
hee
should
presume
,
as
did
this
Pharisee
.
It
is
observed
by
S.
Chrys●
upon
the
1.
of
Matt:
That
as
Christ
made
foure
wonderfull
followers
of
himself
:
Of
a
simple
fisherman
,
a
learned
Pastor
of
the
Church
,
Peter
:
Of
a
Persecutor
in
Iewry
,
a
Teacher
and
Doctor
of
the
Gentiles
,
Paul
:
Of
a
Publican
,
sitting
at
the
receit
of
Custome
,
a
chiefe
Evangelist
;
Matthew
:
And
of
an
ignominious
theife
upon
the
Crosse
,
a
glorious
Saint
in
Paradise
.
So
likewise
,
the
false
Prophets
would
make
themselves
wonderfull
followers
of
Christ
too
;
creeping
upon
the
flocke
in
sheeps
clothing
of
innocency
,
when
inwardly
they
are
ravening
wolves
ful
of
hypocrisie
.
Thus
is
the
Church
of
God
become
like
Iosephs
Cribbe
,
a
cradle
for
Christ
,
and
a
manger
for
the
Asse
.
Mendacium
imitatur
veritatem
.
The
last
worke
then
,
that
wee
have
to
doe
for
the
Conclusion
of
this
exercise
,
is
to
settle
,
and
quiet
the
conscience
in
so
turbulent
a
Sex
of
distracted
devotion
.
That
two
men
went
sociably
in
company
together
,
thou
likest
it
well
.
That
their
society
led
them
so
faire
a
way
,
to
goe
up
into
the
Temple
together
,
thou
likest
it
better
.
That
their
journey
tended
to
so
good
an
end
,
to
goe
up
into
the
Temple
to
pray
,
it
ravishes
thy
contemplation
.
But
that
the
one
should
be
a
Pharisee
,
and
the
other
a
Publican
;
that
there
should
hee
such
Heresie
and
Schisme
in
the
Church
,
such
fractions
and
factions
in
the
publike
body
;
and
such
deceiveable
hypocrisie
in
the
private
members
;
this
(
I
dare
say
)
troubles
the
conscience
much
,
and
cooles
thy
devotion
more
.
And
why
so
?
Knowst
thou
not
that
Rebecka
had
two
twinnes
,
Iacoh
and
Esau
;
the
one
a
vessel
ordained
to
honor
,
the
other
to
dishonour
?
why
these
were
the
du●
homines
,
wee
now
treate
of
:
and
therefore
shee
a
lively
type
and
Emblem
of
the
Church
militant
.
Semen
unum
,
diversi
concepti
;
uterus
Knowest
thou
not
againe
?
that
our
blessed
Saviour
,
Matth.
13.
compares
the
Kingdome
of
Heaven
,
which
is
his
Church
militant
,
unto
an
husbandman
that
sowed
good
seede
in
his
field
;
but
while
men
slept
,
the
envious
man
came
and
sowed
tares
:
which
,
when
the
servants
perceived
,
they
by
all
meanes
counsell
their
Master
to
weede
them
up
.
But
the
Master
in
his
wisedome
would
not
grant
it
,
lest
they
should
plucke
up
the
good
corne
,
with
the
cares
;
and
therefore
hee
resolves
upon
a
sinite
utrosque
croscere
;
let
both
grow
together
untill
the
harvest
.
To
prevent
such
weeders
amongst
the
C●rinthians
;
the
Apostle
was
faine
to
propoun●
an
op●rt●t
hareses
esse
;
and
tell
them
plainely
,
that
there
was
;
and
must
bee
divisions
,
and
he●●sies
,
even
amongst
them
,
the
true
Church
of
God
;
that
they
which
are
approoved
might
●ee
knowne
.
There
must
be
heresie
to
try
thy
faith
;
there
must
bee
schisme
to
try
thy
judgement
;
there
must
be
furie
to
try
thy
patience
;
there
must
be
frenzie
to
try
thy
wisedome
;
there
must
be
hypocrisie
to
try
thy
soundnesse
.
Shouldest
thou
fall
from
thy
God
to
an
Idol
with
the
hereticke
;
where
is
thy
faith
?
Shouldst
thou
rend
thy selfe
from
his
Congregation
with
the
Schismaticke
;
where
is
thy
judgement
?
Shouldest
thou
play
fast
and
loose
with
both
,
like
an
Hypocrite
;
where
i●
thy
sinceritie
?
Quid
si
totus
mundus
adora●●
Ezeckias
,
Ieroboam
David
,
and
now
the
Turke
is
crept
into
the
foure
Patriarchall
seates
;
Alexandri●
,
Ierusalem
,
Constantinople
,
and
Antioch
.
Et
in
Romana
ecclesia
s●dent
Scribae
&
Pharisei
.
The
Scribes
and
Pharisees
sit
in
Moses
his
chaire
at
Rome
too
.
They
are
not
all
Iewes
(
it
seemes
)
that
dwell
at
Ierusalem
,
nor
all
Israel
that
are
of
Israel
,
nor
all
of
the
Church
that
are
in
the
Church
;
nor
all
of
the
Temple
that
goe
into
the
Temple
to
pray
.
The
hedge-sparrow
many
times
hatches
the
yong
Cuckooe
;
and
the
Hen
sits
upon
the
egge
of
the
yong
Cockatrice
;
and
frogs
come
into
Pharaohs
Privy
Chamber
;
Scribes
and
Pharisees
,
Nullifidians
and
Atheists
,
Anabaptists
,
and
Adiaphorists
,
and
all
come
up
into
the
Temple
to
pray
.
And
what
of
all
this
?
Esto
tu
rectus
,
onely
be
thou
upright
and
all
shall
worke
together
for
the
best
to
thee
that
lovest
God
,
and
art
effectually
called
according
to
his
purpose
.
Mali
tecum
esse
possunt
in
area
,
in
horreo
nunquam
erunt
.
Well
may
evill
men
be
with
thee
in
the
seed-furrow
,
but
they
shall
never
bee
with
thee
in
the
barne
.
They
are
yet
in
the
furrow
and
tillage
,
as
those
that
to
day
are
bad
,
but
to
morrow
may
be
good
,
as
was
this
Publican
;
and
they
which
presume
to
day
that
they
are
perfect
,
to
morrow
may
bee
found
agraine
too
light
,
as
was
this
Pharisee
.
And
therefore
,
sine
utrosque
crescere
,
let
them
both
grow
together
untill
the
harvest
.
Then
the
great
husband-man
shall
come
with
his
fanne
in
his
hand
,
to
purge
his
floore
thorowly
;
the
Wheate
hee
shall
carry
into
his
barne
,
but
burne
up
the
chaffe
with
unquenchable
fire
.
In
the
meane
time
,
let
no
sublunary
distraction
,
slacken
thy
happy
progresse
to
the
Temple
;
but
ascend
in
body
,
and
ascend
in
spirit
.
For
this
purpose
,
Temples
were
anciently
scituated
upon
hils
;
as
that
at
Ierusalem
upon
mount
Sion
,
a
faire
place
,
and
the
joy
of
the
whole
earth
.
Our
fathers
worshipped
in
this
mountaine
,
(
said
the
woman
of
Samaria
)
And
many
of
our
Temples
are
so
scituated
at
this
day
.
And
most
of
them
have
certaine
steppes
or
ascents
to
Quires
and
Chancels
,
to
teach
thee
to
ascend
in
spirit
,
aswell
as
in
body
:
to
ascend
from
the
blindnesse
of
nature
to
the
light
of
grace
▪
from
the
old
Adam
of
sinne
to
the
new
man
of
righteousnesse
;
from
affection
to
perfection
;
forsaking
thy selfe
and
following
thy
Saviour
.
And
when
thou
art
come
up
into
the
Temple
,
stand
not
up
proudly
to
justifie
thy selfe
,
as
did
this
Pharisee
;
neither
squot
downe
unmannerly
in
thy
seat
to
sleepe
,
as
too
many
in
this
drowzy
age
;
but
fall
low
on
thy
knees
with
this
Publican
to
pray
.
The
Temple
was
not
made
to
prate
in
,
or
to
sleepe
in
,
but
to
pray
in
.
Pray
then
,
and
be
sure
to
pray
as
thou
oughtest
to
pray
.
Pray
humbly
,
pray
heartily
,
pray
devoutly
,
pray
faithfully
,
and
waver
not
.
Feare
not
the
two
men
that
are
about
thee
,
or
without
thee
,
they
can
neither
helpe
nor
hinder
thy
devotion
;
but
let
all
thy
care
bee
when
thou
commest
into
the
Temple
to
pray
,
that
there
be
not
duo
homines
as
and
homine
,
two
men
in
one
man
within
thee
.
Consider
where
thou
art
,
in
the
Temple
.
Consider
wherefore
thou
commest
thither
,
to
pray
.
Consider
to
whom
thou
speakest
by
prayer
,
to
to
him
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
searcher
of
thy
very
heart
and
reines
,
and
a
discerner
of
thy
secret
thoughts
long
before
thy selfe
,
and
therefore
will
not
be
doubled
or
dissembled
with
all
.
O
consider
all
this
,
thou
that
forgettest
God
and
thy selfe
too
much
,
when
thou
goest
up
into
the
Temple
to
pray
.
First
,
take
Salonion
for
thy
counsell
:
Be
not
rash
with
thy
mouth
,
nor
let
thine
heart
bee
hastie
to
utter
a
thing
before
God
.
Then
take
Moses
and
David
for
thy
Presidents
.
Put
off
the
uncleane
shoes
of
thy
polluted
affections
,
for
the
ground
whereon
thou
treadest
is
holy
ground
.
First
be
able
to
say
,
Paratum
est
cor
meum
Domine
,
My
heart
is
ready
,
O
God
,
my
heart
is
ready
:
and
then
wash
thine
hands
in
innocency
and
so
compasse
Gods
altar
.
THE
THIRD
SERMON
.
Luke
18.
11.
The
Pharisee
stood
and
prayed
with
himselfe
thus
,
&c.
WEE
are
past
the
Preface
,
and
have
made
an
entrance
into
the
Parable
it selfe
so
farre
,
as
the
behaviour
of
the
two
men
,
whom
it
principally
concernes
,
the
Pharisee
and
the
Publican
,
is
expressed
joyntly
in
the
Temple
;
where
for
a
time
we
left
them
at
thei●
devotion
together
,
and
now
have
found
them
at
it
againe
severally
,
and
apart
,
and
first
the
Pharisee
,
for
still
hee
will
be
first
.
Who
though
he
came
into
the
Temple
with
the
Publican
,
yet
being
come
,
he
prayes
by
himselfe
apart
.
Whose
devotion
proclaimes
him
a
presumptuous
hypocrite
both
in
the
manner
,
and
in
the
matter
.
In
the
manner
,
by
standing
up
so
pert
,
and
by
standing
apart
.
In
the
matter
,
which
was
nothing
but
meere
braggery
,
bumbasting
his
petitions
,
first
with
odious
commendations
of
himselfe
,
privative
,
and
positive
;
God
I
thanke
thee
I
am
no
extortioner
,
no
unjust
man
,
no
adulterer
;
but
I
fast
twice
in
the
weeke
,
and
I
give
tithe
of
all
that
I
possesse
.
Secondly
,
by
a
malicious
contempt
of
others
,
generall
and
speciall
;
I
am
not
as
other
men
are
,
nor
as
this
Publican
.
The
very
manner
of
his
devotion
,
plucks
away
the
vale
from
his
face
,
and
fets
him
apparently
up
to
the
view
of
the
whole
world
,
that
folly
may
blush
,
and
wisdome
be
nothing
ashamed
.
And
first
it
discovers
the
woodden
head
of
selfe-confidence
,
which
hath
three
parts
.
The
first
is
his
division
,
or
departing
from
the
Church
,
taxed
in
this
word
,
Ph●●ifee
;
which
is
derived
from
the
Hebrew
Phares
and
Phareth
,
to
divide
80
signifies
the
name
of
King
Pharaoh
,
whose
regiment
consisted
of
two
forts
of
people
,
Hebrewes
,
and
Egyptians
.
So
Thamars
●●btwins
,
the
younger
●●●eth
,
but
the
elder
called
Pharez
,
beon
use
he
first
opened
the
wombe
.
So
in
that
hand-writing
against
:
Balthazar
,
MEN●
TEKEL
PHARES
or
PERES
,
Thon
and
thy
kingdome
are
humbred
,
weighed
,
and
divided
to
others
.
The
second
part
of
selfe
confidence
,
is
wilfull
resolution
or
o●firmation
of
judgement
,
neither
mooved
by
reason
,
nor
removed
by
argument
,
intimat●●
in
the
word
,
Standing
.
The
third
part
of
selfe-confidence
,
is
either
heresie
or
any
other
imperfection
of
doctrine
,
implyed
in
these
words
,
praying
with
himselfe
.
Three
notable
notes
,
and
manifest
markes
of
a
compleat
Pharisee
.
First
,
the
rending
and
sequestring
of
a
mans
selfe
from
the
Congregation
;
if
it
be
in
matters
of
faith
,
it
is
called
heresie
;
if
in
matter
of
order
or
Ceremony
,
it
is
called
Schisme
.
Both
which
fall
under
the
compasse
of
Saint
Iohns
virge
.
They
went
out
from
us
,
because
they
were
not
of
us
;
for
if
they
had
beene
of
us
,
they
would
have
continued
with
us
:
But
this
comes
to
passe
,
that
it
might
appeare
they
are
not
all
of
us
.
These
two
vipers
and
pestilent
brood
of
their
mother
Confusion
,
have
from
the
very
beginning
,
either
snatched
at
the
heeles
,
or
flowne
into
the
face
of
the
true
Church
of
God
.
The
one
,
like
those
men
of
Iabes
Gilead
will
conclude
no
peace
with
Israel
,
except
they
may
plucke
out
;
their
right
eyes
.
The
other
,
like
the
young
prince
Ammon
,
shave
away
halfe
the
beard
,
and
cut
off
by
the
buttocks
the
garments
of
Davids
Embassadours
.
So
unmercifully
is
the
Church
crucified
betwixt
these
two
malefactors
:
The
one
doe
disrumpere
charitatis
vincula
;
The
Church
is
called
in
Scripture
a
pillar
,
from
whence
they
are
fallen
like
a
tottering
roofe
.
A
Ship
,
out
of
which
they
have
wilfully
leaped
to
bee
drowned
,
making
shipwracke
of
their
faith
.
The
hill
of
Sion
,
from
whence
they
have
tumbled
,
and
broken
the
necke
of
a
good
conscience
.
And
the
Spouse
of
Christ
,
whose
love
they
have
forsaken
,
like
vow-breakers
and
adulterers
.
They
can
be
content
to
acknowledge
this
to
bee
the
true
Church
;
and
yet
in
a
pharisaicall
humour
,
they
will
not
sticke
to
cut
themselves
from
it
.
Some
for
filthy
lucre
,
teaching
such
things
as
they
ought
not
;
as
the
Priest
of
Bell
,
and
Hyminaeus
,
and
Philetus
,
and
Demas
,
departing
for
the
love
of
this
present
world
.
And
as
Paulus
Samosatenus
,
gaping
for
preserment
from
Zenobia
Queene
of
Arabia
.
Some
for
ambition
,
as
Donatus
,
because
he
could
not
get
a
Bishoprickei
●n
Carthage
:
And
Novati●
missing
the
cushion
for
another
in
Italy
:
And
Arrius
greatly
stomacking
the
matter
,
because
his
schoole-fellow
Eustathius
was
Ierome
in
13.
Zach:
consecrated
Bishop
of
Pontus
,
and
not
he
.
Some
as
sicke
as
ever
they
can
hold
,
of
selfe-love
;
their
very
conceit
is
their
Idol
.
The
covetous
man
worships
his
money
;
and
the
Hereticke
his
opinion
;
both
like
to
the
Athenians
,
worshipping
an
unknowne
God
.
Simon
Magus
said
,
hee
was
the
great
power
of
God
the
Father
to
the
Samaritans
,
the
Sonne
to
the
Iewes
,
and
the
Holy
Ghost
to
the
Gentiles
.
Some
amongst
us
like
the
Manichees
,
There
was
an
harlot
(
you
know
)
would
not
suffer
Salomon
to
cut
in
pieces
her
living
child
;
yet
these
miscreants
can
indure
to
divide
their
ever-living
Saviour
.
Some
hold
of
Paul
,
some
of
Apollos
,
some
of
Cephas
;
who
(
if
they
had
any
grace
)
might
at
length
heare
their
Saviour
to
complaine
:
I
was
torne
with
speares
,
rent
with
nailes
,
shed
my
blood
,
and
laide
downe
my
life
;
ut
te
mihi
conjungerem
,
&
tu
dividis
me
,
to
joyne
thee
to
my selfe
,
and
thou
dividest
mee
.
Christ
is
the
head
of
the
Church
,
and
the
Church
is
the
fulnesse
of
his
body
;
as
they
are
not
to
be
divorced
,
so
they
should
not
bee
divided
.
The
Olive
Tree
must
be
left
with
her
fatnesse
;
the
Boanerges
,
Iames
and
Iohn
,
those
Sonnes
of
thunder
,
at
one
time
would
faine
have
commanded
lightning
from
heaven
,
to
destroy
the
unbeleeving
Samaritans
:
at
another
time
they
desired
to
sit
,
the
one
at
the
right
hand
,
the
other
at
the
left
hand
of
Christ
in
his
Kingdome
.
In
neither
of
which
,
knew
they
of
what
spirit
they
were
,
or
what
they
asked
:
Christ
grants
his
Disciples
,
no
such
busie
warrants
,
as
Antichrist
.
Et
ad
quid
perditio
isthaec
(
said
Iudas
in
his
thriftie
zeale
)
This
oyntment
might
have
beene
sold
,
and
given
to
the
poore
:
But
wee
all
know
he
was
a
purse-bearer
.
Zealous
Iewes
crucifie
the
Lord
of
light
as
a
blasphemer
making
himselfe
the
Sonne
of
God
:
And
zealous
Pharises
will
part
his
Garment
amongst
them
;
even
that
tunicam
inconsutilem
,
that
seamelesse
coate
,
the
Vnity
of
the
faith
,
and
pretend
all
conscience
without
science
;
they
will
loose
life
and
living
,
and
yet
not
for
righteousnesse
sake
.
These
are
the
strongest
bolts
they
shoote
upon
the
suddaine
,
and
the
choisest
arrowes
in
all
their
quiver
:
All
things
they
The
second
arrow
which
is
feathered
with
folly
,
shafted
with
errour
,
and
armed
with
blindnesse
,
is
this
,
Stand
fast
in
the
liberty
which
yee
have
received
in
Christ
Iesus
,
and
bee
brought
no
more
into
the
bondage
of
beggerly
rudiments
.
Let
them
proove
that
they
are
the
traditions
of
men
,
unwashed
hands
,
the
bondage
of
the
world
,
and
not
the
wholsome
discipline
of
the
true
Church
of
God
,
inspired
by
the
holy-Ghost
,
warranted
by
Scriptures
,
admitted
by
Councels
,
and
approoved
by
presidents
,
and
wee
shall
quickly
yeeld
.
Otherwise
it
will
bee
told
them
,
their
colorable
insinuations
,
and
metaphoricall
shaddowes
,
à
dicto
secundum
quid
ad
dictum
simpliciter
.
The
ceremonies
Leviticall
of
the
Law
are
abolished
,
Ergo
our
Injunctions
are
abhominable
?
Such
men
such
matter
.
It
is
well
knowne
,
the
Aple
speakes
there
of
justification
by
workes
and
faith
,
and
not
of
the
ceremonies
of
the
Gospell
.
And
yet
(
forsooth
)
these
men
in
substance
of
religion
can
come
and
build
with
us
,
as
did
the
men
of
Samaria
by
Zerubbabel
;
But
to
steale
away
the
hearts
of
the
people
as
Absolon
did
;
Proclaiming
fasts
,
as
did
Iezabel
,
but
to
massacre
Naboth
;
Devouring
Widdowes
houses
in
pretence
of
long
prayer
;
they
kisse
like
Iscariot
,
but
they
kill
like
Iudas
.
If
reasonable
and
judicious
men
,
would
not
willfully
suffer
themselves
to
be
hood-winked
and
flattered
in
their
folly
,
they
might
easily
discerne
these
Gibeonites
,
for
all
their
rent
sackes
,
old
shooes
,
dryed
and
moulded
bread
.
I
beare
them
record
they
have
a
zeale
indeed
,
but
not
according
to
knowledge
;
I
could
rather
wish
they
would
have
an
inoffensive
conscience
both
towards
God
and
Man
;
then
would
they
bee
sure
to
give
God
his
true
feare
,
and
Caesar
his
due
honour
.
And
so
I
conclude
this
case
of
conscience
with
Saint
Ierome
:
Si
de
veritate
scandalum
oriatur
,
Marke
them
which
cause
contention
amongst
you
,
and
avoyde
them
.
The
second
part
of
Pharisaicall
selfe-confidence
,
is
a
wilfull
resolution
of
opinion
,
or
obfirmation
of
judgement
intimated
by
the
word
,
Standing
.
A
flattering
and
confident
arrogancy
in
it selfe
,
but
uncharitably
contemptuous
unto
others
,
begetting
two
grand-follies
,
an
erroneous
falshood
in
the
speaker
,
and
a
doubtfull
dubitation
in
the
hearer
,
and
making
both
miserable
,
when
there
are
so
many
faiths
,
as
there
are
wils
in
men
;
so
many
Doctors
and
doctrines
,
as
manners
in
the
world
;
and
so
many
occasions
of
blasphemies
admitted
,
as
there
are
vices
committed
,
till
at
length
our
faith
and
religion
must
be
written
as
we
list
,
and
as
wee
list
,
it
must
be
understood
;
when
our
Preachers
like
Spiders
,
weave
Webs
out
of
their
owne
bowels
,
and
like
deceitfull
Vintners
turne
Wine
into
Water
by
falsifying
texts
,
but
never
like
Christ
turne
Water
into
Wine
,
by
broaching
sound
doctrines
,
dividing
the
Word
of
God
aright
.
When
the
hearers
againe
have
itching
eares
,
that
cannot
indure
wholsome
doctrines
,
and
commendable
constitutions
;
their
will
being
,
like
unto
a
sicke
mans
taste
,
nothing
is
savoury
;
and
their
judgment
like
the
lightning
that
will
bee
seene
before
the
thunder
bee
heard
.
Tertullian
complaines
much
of
their
Preachers
in
his
time
:
Caedem
Scripturarum
faciunt
(
saith
he
)
ad
suam
materiam
,
They
make
a
slaughter
of
the
Scriptures
for
their
owne
purpose
.
And
Thomas
Aquinas
,
as
much
of
the
hearers
in
his
time
.
They
run
like
mad
men
into
the
wildernesse
to
see
,
and
what
doe
they
see
?
nothing
but
reeds
shaken
with
the
wind
.
Vaine-glory
,
is
both
the
mother
and
the
nurse
of
obstinacie
.
All
that
a
Pharisee
doth
(
saith
our
The
Papist
stands
stiffely
in
his
priviledge
of
provinciall
Councels
,
uncanonicall
verity
,
Church
above
Scripture
,
and
Pope
above
both
,
making
him
in
the
plea
,
both
party
,
and
Iudge
too
.
The
Turke
,
in
his
Mahomets
Alcaron
,
a
golden
booke
of
a
leaden
Saint
.
The
Enthusiastae
,
in
their
forced
inspiration
,
and
superilluminated
brotherhood
,
being
but
new
peeped
out
of
the
Shell
,
and
scrambled
into
the
Pulpit
with
the
reproachfull
contumely
of
the
learned
,
and
such
peremptory
boldnesse
in
themselves
,
will
speake
of
Pythagoras
his
numbers
,
Platoes
Idea
,
the
complots
of
a
new
heaven
,
and
a
new
earth
,
ripping
up
all
secrets
,
as
though
they
had
beene
wrapt
up
into
the
third
heavens
,
had
the
tongues
of
Angels
,
and
the
wisedome
of
Cherubimes
.
On
the
other
side
the
hearers
with
unbridled
tongues
,
and
itching
eares
,
kicke
against
the
prickes
,
and
beare
them
up
in
their
hands
,
as
Rachell
did
her
fathers
Idols
.
Some
like
Montanus
his
Disciples
tremble
not
to
affirme
,
that
their
Teacher
knowes
as
much
or
more
then
Christ
himselfe
:
Some
like
Carpocrates
his
Disciples
,
that
hee
understands
more
then
Paul
or
Peter
,
with
all
haile
unto
their
Seraphicall
Rabbies
;
and
Hosanna
,
Hosanna
to
their
irrefragable
Doctors
,
magnifying
them
,
as
Pythagoras
his
Schollers
did
their
Tutor
,
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
said
it
;
and
therefore
it
must
be
so
.
Or
as
dunce
Carolus
argued
,
it
is
so
,
because
it
is
so
.
Woe
worth
this
multiplicitie
of
opinions
,
this
wracking
of
Scriptures
,
and
this
squeezing
and
wire-drawing
of
texts
,
and
this
Pharisaicall
pertinacy
and
standing
upon
it
too
,
which
is
worse
then
all
the
rest
.
Humanum
est
errare
,
non
retrahere
belluinum
,
perseverare
diabolicum
.
It
is
the
part
of
humane
frailtie
to
fall
into
errour
,
of
swinish
beastlinesse
not
to
retract
,
but
divellish
pertinacy
to
persist
or
to
maintaine
an
errour
.
It
is
told
in
Gath
,
and
it
is
reported
in
Askalon
,
that
our
kingdome
is
divided
,
and
cannot
long
stand
.
It
were
to
be
wished
indeed
,
that
Peter
and
Andrew
,
would
both
Steere
one
course
in
this
our
British
Haven
;
that
were
the
only
way
to
keepe
the
net
whole
,
and
to
catch
most
store
of
fish
.
But
howsoever
I
doubt
not
but
I
may
safely
answer
the
malignant
spirit
,
that
hath
most
evill
will
at
our
Sion
,
as
Simon
Peter
said
unto
Simon
Magus
;
Vive
,
&
regnum
Dci
crescere
videas
,
vel
invitus
:
Long
mayst
thou
live
,
and
to
thy
sorrow
see
,
the
kingdome
of
God
to
increase
mightily
,
even
in
this
kingdome
.
The
third
and
last
part
of
pharisaicall
selfe-confidence
is
secresie
of
doctrine
,
in
that
hee
stands
and
prayes
with
himselfe
thus
.
Hee
must
have
a
vizard
to
cover
his
face
bee
it
never
so
brazen
,
l●st
at
one
time
or
other
it
might
blush
.
Hee
flies
like
the
Owle
by
night
,
and
like
a
Lyon
seekes
his
prey
before
the
Sun-rising
.
Every
one
that
doth
evill
(
saith
our
Saviour
)
Quis
ex
vobis
arguet
,
Which
of
you
can
rebuke
mee
of
sinne
?
If
I
speake
the
truth
,
why
doe
yee
not
beleeve
mee
?
veritas
non
quaerit
angulos
,
truth
seekes
no
corners
,
I
have
spoken
openly
in
the
world
,
and
in
secret
have
I
said
nothing
.
O
Pharisee
,
pharisee
,
doest
not
thou
know
that
our
Saviour
commands
thee
,
Matthew
10.
to
Magna
est
veritas
&
praevalet
,
Great
is
the
truth
and
will
prevaile
:
though
some
as
Seminaries
amongst
their
Massemongers
brag
against
us
,
and
say
,
that
we
have
a
slight
Apology
for
our
faith
.
But
as
the
King
of
Israel
to
Benhadad
,
so
may
I
say
to
these
braggards
:
Let
not
him
that
As
Numa
Pompilius
wrot
his
Lawes
in
Closets
and
fathered
them
upon
Vesta
;
so
they
paint
opprobrious
libels
,
and
contentious
bookes
in
corners
with
Venus
▪
Mahomets
Alcaron
was
published
in
the
night
;
and
Prodicus
his
mysticall
communion
,
men
and
women
together
,
was
celebrated
when
the
candle
was
put
out
.
When
every
man
must
have
a
private
Ephod
with
Gedeon
;
or
a
whispering
Levite
with
Micaiah
;
Religion
must
needes
fall
to
Idolatrie
with
Ieroboam
.
In
such
a
case
it
is
high
time
for
Sampson
,
a
famous
Iudge
and
Worthy
of
Israel
to
tie
his
Foxes
not
onely
by
the
tayles
,
but
also
by
the
heads
together
,
in
unitie
and
veritie
of
doctrine
(
as
one
of
the
Rabbins
Correct
a
wise
man
with
a
nod
(
saith
Salomon
)
but
a
foole
with
a
club
.
Cave
nè
circulus
in
sylvam
,
gutta
in
mare
,
scintilla
in
slammam
excreseat
:
It
is
wholsome
counsell
from
a
Father
;
to
beware
that
a
small
waste
increase
not
to
a
vast
wildernesse
;
a
drop
to
a
Sea
;
a
sparke
to
a
flame
.
One
jarring
string
marres
a
whole
consort
of
musicke
;
one
rift
hazzards
a
whole
building
;
and
a
little
leaven
sowres
the
whole
lumpe
:
for
if
severitie
of
discipline
turne
once
into
libertie
,
edification
will
presently
run
into
destruction
;
costome
into
corruption
;
law
into
contempt
;
mercy
into
derision
;
godlinesse
into
hypocrisie
;
preaching
into
silence
;
the
savour
of
life
into
the
savour
of
death
,
an●
everlasting
destruction
.
Thus
farre
(
you
see
)
wee
have
traced
the
Pharisee
by
his
inward
profession
in
matter
of
Church
doctrine
,
in
a
metaphoricall
sense
;
now
the
Text
leads
us
to
follow
him
a
step
or
two
by
his
outward
gesture
in
matter
of
Church
discipline
in
a
literall
sense
:
for
certainely
they
are
both
the
true
meaning
of
the
Holy
Ghost
,
and
ought
to
bee
urged
both
;
as
most
profitable
,
and
naturall
to
the
analogy
and
proportion
of
faith
.
Where
still
we
shall
bee
sure
to
find
him
a
true
Pharisee
,
a
man
divided
;
for
hee
divides
himselfe
from
his
brethren
,
even
in
the
Congregation
too
.
He
is
too
well
acquainted
with
discord
,
and
yet
many
times
hee
runs
and
out-runs
himselfe
upon
a
point
of
division
.
At
a
Feast
hee
will
be
sure
to
take
the
upper
roome
,
till
hee
bee
bidden
with
shame
to
sit
;
lower
.
In
the
market
hee
mightily
affect●
respective
greetings
.
And
in
the
T●●ple
hee
stands
up
by
himselfe
like
a
Noune
Substantive
,
amongst
the
Eight
parts
of
Speech
;
or
an
I
per
se
I
,
amongst
the
five
vowells
;
as
if
his
neighbours
adjective
devotion
could
not
stand
by
i●
selfe
without
his
Substantive
;
bu●
were
altogether
inarticulate
,
as
a
sentence
wholly
composed
of
consonants
,
without
his
vocall
assistance
,
or
assistant
vocalitie
:
and
why
?
because
hee
thanke●s
his
God
,
he
is
not
as
other
men
are
?
This
arrogant
presumption
,
and
presumptuous
arrogancy
,
se●●
him
upon
his
tip-toes
;
and
makes
him
as
stiffe
in
the
joynts
as
an
Elephant
,
that
hath
no
joynts
at
all
.
He
stands
,
when
he
should
kneele
,
at
prayer
;
he
sits
,
when
he
should
stand
,
at
the
Creed
;
and
either
he
sits
or
stands
,
when
hee
should
kneele
,
at
the
Sacrament
.
To
be
sure
to
avoide
artolatry
,
hee
will
not
sticke
to
commit
autolatry
;
he
is
mightily
afraid
,
where
no
feare
is
,
to
worship
the
bread
;
but
hee
feares
not
his
owne
proud
insolent
carriage
,
whereby
;
in-stead
of
God
,
he
worships
himselfe
.
In
all
the
parts
of
Divine
worship
,
both
inward
and
outward
,
he
is
all
upon
contraries
.
The
Church
by
her
leave
shall
prescribe
him
no
forme
,
hee
will
have
a
will-worship
by
himselfe
;
and
why
?
because
hee
thankes
his
God
,
he
is
not
as
other
men
are
.
Indeed
he
is
not
;
nor
as
himselfe
should
be
,
neither
by
Scripture
precept
,
nor
Scripture
president
,
which
plead
both
for
kneeling
in
Divine
worship
.
A
Scripture
precept
we
gather
,
1
King
.
19.
18.
Where
God
expects
from
all
trùe
Israelites
the
bending
of
the
knee
only
to
himselfe
.
Will
the
Pharisee
beleeve
God
(
thinke
you
)
if
he
binde
it
with
an
oath
?
I
referre
him
then
to
Esay
25.
23.
I
have
sworne
by
my selfe
(
saith
the
Lord
there
)
that
unto
mee
every
knee
shall
how
.
If
the
Pharisee
dare
attempt
,
in
vaine
,
to
make
God
forsworne
;
God
shall
sweare
once
more
,
and
hee
shall
not
repent
:
This
many
fortie
yeeres
,
have
I
beene
grieved
with
the
stubborne
generation
of
this
Pharisee
,
and
therefore
now
will
I
sweare
in
my
wrath
,
that
neither
he
,
nor
any
of
his
,
shall
ever
enter
into
my
rest
.
Should
I
muster
up
the
whole
army
Royall
of
Scripture
presidents
for
this
religious
dutie
of
kneeling
in
Divine
worship
,
I
might
be
infinite
.
I
shall
therefore
,
to
avoide
prolixitie
,
draw
out
but
some
of
the
principall
commanders
,
no
lesse
then
Kings
and
Prophets
,
that
have
expressed
the
inward
true
humilitie
of
the
heart
,
by
the
outward
humiliation
of
the
body
;
that
the
Pharisee
may
blush
for
shame
,
if
there
be
any
shame
in
him
,
when
wee
shall
object
unto
him
the
quot
Reges
&
Propheta
,
how
many
Kings
,
and
Prophets
,
and
deare
Saints
of
God
,
and
some
after
his
owne
heart
too
,
have
humbly
desired
to
imbrace
this
reverent
gesture
,
which
he
out
of
an
hautie
spirit
most
proudly
and
scornefully
refuseth
.
Let
him
looke
first
upon
Salomon
,
the
wisest
,
and
wealthiest
,
the
most
gracious
and
glorious
prince
(
one
only
excepted
)
that
ever
the
Iewes
had
,
or
the
earth
bare
.
Observe
his
gracefull
gesture
at
the
dedication
of
the
Temple
.
2.
Chron.
6.
13.
He
made
a
brazen
scaffold
,
hee
set
it
in
the
middest
of
the
Court
,
first
hee
stood
upon
it
,
then
Moses
,
Numb
.
16.
And
there
he
Quare
superbis
terra
&
cinis
?
why
art
thou
proud
,
oh
earth
and
ashes
?
humble
thy
spirit
,
see
thy
mortalitie
,
tremble
before
the
presence
of
that
God
,
that
strikes
terrour
into
the
hearts
,
and
confusion
into
the
faces
of
all
earthly
Potentates
.
Let
him
looke
upon
the
very
King
of
Kings
,
and
Prince
of
Prophets
,
the
Author
and
finisher
of
our
faith
,
even
Iesus
the
Mediator
of
the
New
Testament
;
who
might
justly
say
indeed
,
Non
sum
sicut
cateri
,
I
am
not
as
other
men
are
;
neither
proud
,
as
thou
Pharisee
;
nor
sinfull
,
as
thou
Publican
:
yet
he
,
when
hee
was
in
the
forme
of
God
,
and
thought
it
no
robbery
,
to
be
equall
with
God
,
humbled
himselfe
to
become
man
;
and
in
the
former
part
of
his
passive
obedience
for
the
sinne
of
man
,
fell
downe
upon
his
knees
to
prayer
on
the
mount
.
As
in
the
22.
chapter
of
this
Gospel
.
And
to
conclude
all
in
a
word
;
let
him
looke
into
the
26
of
Iob.
and
Revel.
7.
And
hee
shall
finde
that
the
very
Pillars
of
heaven
doe
tremble
,
and
are
astonished
at
the
Majesty
of
God
;
and
the
very
Angels
of
Heaven
doe
fall
upon
their
faces
before
the
throne
to
worship
God
.
Shall
Kings
,
and
Prophets
,
and
the
very
Prince
of
Prophets
;
shall
men
and
Angels
,
Saints
and
sinners
,
Heaven
and
earth
,
and
all
the
powers
in
both
,
quake
and
tremble
,
and
fall
low
upon
their
knees
,
and
flat
upon
their
faces
before
the
throne
to
worship
their
Maker
;
and
onely
the
Pharisee
stand
up
to
justifie
himselfe
,
and
in
the
Temple
too
,
and
at
prayer
too
and
so
devoutly
by
himselfe
too
?
There
let
him
stand
by
himselfe
still
,
as
immoveable
as
his
heart
of
stone
that
hee
stands
upon
,
or
the
pillar
of
stone
that
hee
stands
by
.
If
either
he
thinkes
hee
may
out-face
his
Maker
,
or
challenge
him
upon
a
true
debt
,
or
taxe
him
upon
his
owne
worthinesse
,
or
as
a
choice
piece
of
clay
dispute
with
his
potter
,
and
convince
him
by
dint
of
argument
;
hee
may
doe
well
to
stand
up
by
himselfe
still
,
to
boast
,
and
bragge
,
and
dispute
,
and
challenge
:
what
need
he
pray
?
If
otherwise
,
I
must
needes
tell
him
,
that
one
day
there
will
come
a
miserable
humiliation
for
this
proud
exaltation
:
when
hee
that
taxes
him
in
this
parable
heere
(
and
yet
hee
stands
up
proudly
by
himselfe
)
shall
come
to
taxe
him
the
second
time
with
an
innumerable
company
of
Saints
and
Angels
in
the
cloudes
,
he
shall
never
bee
able
to
stand
there
.
The
man
that
stood
up
so
pertly
upon
his
terms
of
righteousnesse
here
,
shall
never
be
able
to
stand
up
in
judgement
amongst
the
righteous
there
.
Then
he
shall
fall
downe
,
when
it
is
too
late
,
desiring
the
hils
to
cover
him
,
and
the
mountaines
to
fall
upon
him
:
then
hee
shall
bee
glad
to
humble
himselfe
so
low
,
as
to
annihilate
himselfe
(
if
it
were
possible
)
to
a
meere
nothing
.
And
thus
ends
the
first
part
of
pharisaicall
devotion
,
which
is
so
corrupt
(
you
see
)
in
the
very
manner
:
The
second
part
,
which
is
the
matter
,
we
shall
find
as
corrupt
in
the
next
exercise
.
THE
FOVRTH
SERMON
.
Luke
18.
11.
God
I
thanke
thee
,
that
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
Publican
.
Vers.
12.
I
fast
twice
in
the
weeke
,
and
I
give
tithe
of
all
that
I
possesse
.
YOV
have
heard
the
corrupt
manner
of
the
Pharisees
devotion
,
now
followes
the
matter
as
corrupt
as
it
,
being
neither
formall
,
nor
effectuall
,
nor
substantiall
.
Because
it
is
not
formall
,
it
cannot
be
substantiall
,
by
the
principles
of
nature
and
grace
too
:
For
forma
dat
esse
rei
;
without
which
devotion
it selfe
,
is
but
a
rude
lumpe
of
indigested
confusion
.
And
because
it
is
neither
formall
,
nor
substantiall
,
it
cannot
be
effectuall
,
but
as
a
founding
brasse
,
and
as
a
tinckling
cymball
.
First
,
his
devotion
is
corrupt
in
forme
;
He
begins
with
an
Ago
gratias
,
God
I
thanke
thee
,
whereas
mee
thinkes
a
miserere
,
would
have
became
him
better
:
Oh
God
,
bee
mercifull
to
mee
a
sinner
.
A
good
Priest
alwayes
begins
his
devotion
with
a
confession
of
sin
,
and
ends
with
a
thanksgiving
or
grace
;
as
the
Church
Liturgie
directs
him
,
and
as
all
approoved
examples
in
Scripture
warrant
him
.
Abraham
,
Gen.
18.
petitioning
for
Iacoh
Gen.
32.
Minor
sum
omnibus
David
,
2
Sam.
7.
Ago
gratias
,
and
in
stead
of
accusing
himselfe
condemnes
his
brother
:
In
generall
,
Non
sum
sicut
caeteri
,
I
am
not
as
other
men
are
;
In
speciall
,
non
sicut
ist●
Publicanus
,
I
am
not
as
this
Publican
;
for
I
fast
twice
in
the
weeke
,
and
I
give
tithe
of
all
that
I
possesse
.
And
this
makes
his
devotion
as
corrupt
in
substance
as
in
forme
,
puft
up
with
nothing
but
battologies
,
and
tautologies
,
and
idle
repetitions
.
Hee
might
aswell
have
expressed
all
his
perfections
by
that
one
word
just
,
as
did
the
Publican
his
imperfections
by
that
one
word
sinner
:
for
if
he
were
just
hee
could
bee
no
extortioner
;
and
if
no
extortioner
,
without
question
hee
payed
his
tithes
;
and
if
he
fasted
often
,
it
argues
that
he
was
continent
;
and
if
more
righteous
then
all
men
,
it
must
needs
bee
granted
,
that
he
was
more
just
then
the
Publican
.
But
it
seemes
this
vaine
babler
loves
to
heare
himselfe
talke
;
as
if
he
came
not
to
pray
unto
his
God
,
but
to
prate
unto
his
owne
sweet-selfe
.
As
Thomas
Aquinas
upon
the
place
,
and
as
the
words
of
the
text
expressely
insinuate
:
The
Pharise●
stood
,
and
prayed
with
himselfe
thus
.
His
devotion
then
,
beeing
so
voide
of
forme
,
and
voide
of
substance
,
cannot
choose
but
be
altogether
ineffectuall
:
for
marke
first
how
arrogantly
he
pleades
,
Non
sum
sicut
cateri
;
I
am
not
as
other
men
are
.
It
had
beene
an
extreme
point
of
arrogancie
,
to
have
advanced
himselfe
above
some
men
,
or
above
most
men
;
but
to
vilifie
and
contemne
all
men
,
and
especially
the
penitent
Publican
,
it
must
needes
bee
the
part
of
an
incarnate
Lucifer
,
and
more
then
the
spice
of
Ero
similis
altissimo
;
I
will
bee
like
unto
the
most
high
,
and
place
my
neast
above
amongst
the
starres
of
God
.
For
upon
earth
(
you
see
)
hee
acknowledges
no
man
equal
to
himselfe
.
Whereby
he
seemes
mightily
to
disparage
both
the
wisedome
,
and
the
goodnesse
of
God
;
as
if
God
were
bound
only
to
blesse
,
and
to
inrich
him
.
And
therefore
the
sinne
of
pride
is
most
aptly
compared
to
a
whirlewind
,
that
turnes
up
whole
Cedars
by
the
rootes
;
and
to
its
power
will
indure
nothing
to
subsist
before
it
.
There
is
no
sinne
else
but
will
bee
sociable
,
and
admit
of
too
many
companions
:
only
this
divellish
pride
is
of
so
sterne
,
and
austere
a
nature
,
that
it
brookes
no
equall
:
it
exalts
itselfe
not
only
against
all
that
is
called
man
,
but
all
that
is
called
God
.
Againe
,
marke
how
ridiculously
hee
pleades
:
I
fast
twice
in
the
weeke
,
and
I
give
tithe
of
all
that
I
possesse
.
As
if
a
begger
should
come
to
the
doore
and
aske
an
almes
,
and
shew
his
Rings
and
Robes
,
and
costly
ornaments
;
a
man
would
thinke
that
rags
and
wounds
would
sooner
speed
his
suite
:
So
this
proud
begger
,
or
bragger
rather
,
shews
not
his
rags
,
but
his
robes
;
not
his
wounds
,
but
his
worth
;
not
his
miserie
,
but
his
braverie
:
Ergojam
plenus
es
Pharisaee
The
case
of
such
a
man
must
needs
be
as
desperate
as
that
sicke
patients
,
that
having
a
veine
opened
by
a
Chirurgeon
,
le
ts
out
his
best
blood
that
maintaines
life
,
and
onely
retaines
the
worst
that
hastens
death
:
So
this
Pharisee
here
,
le
ts
out
all
his
goodnesse
at
once
,
that
should
maintaine
his
spirituall
health
;
and
keepes
his
wickednesse
close
to
himselfe
;
the
onely
speedy
way
to
hasten
his
everlasting
death
.
Yet
such
are
the
sacrifices
,
that
these
fooles
offer
continually
to
the
Almightie
.
It
is
the
language
of
Balaam
,
Num.
23.
quia
fecisti
hanc
rem
.
By
my selfe
I
have
sworne
(
saith
the
Lord
)
Because
thou
hast
done
this
thing
,
and
hast
not
spared
thine
onely
sonne
:
Therefore
I
will
surely
blesse
thee
,
and
greatly
multiply
thy
seede
.
As
if
God
should
have
said
unto
Abraham
thus
.
Abraham
,
I
see
thy
will
,
and
I
see
thy
deed
,
and
I
accept
thy
will
for
thy
deed
;
and
I
weigh
and
consider
every
circumstance
of
both
to
bee
full
of
difficultie
.
I
see
thou
art
ready
for
my
sake
to
sacrifice
,
not
a
beast
,
but
a
man
;
not
a
servant
,
but
a
sonne
;
not
one
amongst
many
,
but
an
only
Sonne
;
and
he
not
an
ordinary
,
or
a
disrespected
Sonne
,
but
a
beloved
Isaac
,
upon
whose
life
depends
the
whole
burden
of
the
promised
blessing
.
All
these
circumstances
I
weigh
,
as
weighty
and
ponderous
indeede
;
and
by
my selfe
I
sweare
,
quia
fecisti
hanc
rem
,
Because
thou
hast
done
this
thing
,
this
great
thing
,
this
thing
beyond
a
name
;
Therefore
I
will
surely
blesse
thee
,
and
greatly
multiply
thy
seed
.
Mary
Magdalen
,
Luk.
7.
can
testifie
the
like
;
who
received
such
strange
approbation
from
our
Saviour
,
for
that
poore
entertainement
she
gave
him
,
for
anointing
his
feete
;
that
hee
weighed
and
considered
every
circumstance
,
to
the
great
disparagement
of
Simon
the
house-keeper
.
For
,
turning
to
the
woman
,
and
speaking
unto
Simon
,
he
said
:
Seest
thou
this
woman
?
I
entred
into
thine
house
,
and
thou
gavest
me
no
water
to
my
feete
;
but
she
hath
washed
my
feete
with
teares
,
and
wiped
them
with
the
haires
of
her
head
.
Thou
gavest
me
no
kisse
;
but
she
,
since
the
time
that
I
came
in
,
hath
not
ceased
to
kisse
my
f●ete
.
Mine
head
with
oyle
didst
thou
not
annoint
;
but
she
hath
annointed
my
f●ete
with
ointment
.
Marke
how
hee
observes
every
circumstance
of
his
entertainement
,
and
accordingly
rewards
it
with
a
boone
,
no
lesse
then
a
peccata
remittuntur
:
Thy
sinnes
are
forgiven
thee
.
It
is
bootlesse
then
for
any
man
to
play
the
Pharisee
so
deepely
,
as
to
divulge
his
goodnesse
,
and
to
conceale
his
wickednesse
,
and
to
,
and
from
Him
too
,
that
is
an
equall
and
an
impartiall
discerner
of
both
.
To
proclaime
that
to
him
,
that
knowes
it
long
before
our selves
,
it
is
extreame
tolly
;
to
hide
that
from
him
,
to
whom
all
things
are
open
,
it
is
extreame
frenzie
.
Hee
cannot
possibly
bee
the
better
by
the
one
,
but
hee
must
needs
be
a
great
deale
the
worse
by
the
other
;
and
indeede
to
say
the
truth
,
a
great
loser
by
both
.
That
the
Pharisee
went
up
into
the
Temple
to
pray
;
that
hee
was
not
an
extortioner
,
unjust
,
adulterer
;
that
hee
fasted
,
and
payed
his
tithes
,
were
things
(
no
doubt
)
both
exceeding
commendable
,
and
absolutely
commandable
:
for
these
things
hee
ought
to
have
done
.
But
his
proud
boasting
,
like
the
herbe
Coloquintida
,
or
wilde
gourd
mentioned
,
2
Kings
4.
spoyled
Such
is
the
dangerous
nature
and
condition
of
secret
pride
;
It
can
make
nothing
more
,
but
it
doth
make
all
things
lesse
;
and
yet
even
then
seeming
greatest
in
shew
,
when
they
are
lest
in
substance
:
Like
the
painting
of
an
harlot
,
it
cozens
all
,
and
yet
it
drawes
most
men
after
it
.
It
is
the
divels
owne
darling
,
and
therefore
must
needs
bee
most
acurate
to
seduce
.
All
other
sinnes
are
but
his
bastards
,
this
is
his
owne
brat
,
and
like
the
father
;
his
expresse
character
,
as
Bernard
cals
it
.
All
other
sinnes
(
as
Thomas
Aquinas
observes
)
This
makes
the
politicke
Jesuite
abroad
,
and
the
crafty
Iebusite
at
home
such
mighty
mount-bankes
of
their
owne
perfections
,
and
roaring
trumpets
of
their
owne
vaine-glory
;
thanking
their
God
,
that
they
are
not
as
other
men
are
,
nor
as
wee
,
cast-awayes
;
but
selectioris
farinae
men
of
a
purer
note
,
and
cleerer
conversation
;
thinking
nothing
but
truth
,
saying
nothing
but
truth
,
doeing
nothing
but
truth
.
Especially
the
Iesuite
will
not
be
perswaded
,
but
that
the
fee-simple
of
all
mens
actions
,
words
,
and
thoughts
,
are
in
his
free
gift
,
to
raise
,
and
set
the
price
at
his
devotion
.
His
entia
be
transcendentia
;
in
all
things
an
absolute
Superlative
,
sans
peere
.
His
very
sots
are
Salomons
,
his
blacke-birds
Swans
,
and
his
silents
politickes
.
Hee
is
the
very
spawne
and
frie
of
the
old
Pharisee
;
of
whom
I
may
too
justly
say
,
as
Saint
Augustine
against
Faustus
the
Manichee
:
And
indeed
to
say
the
truth
,
this
makes
every
man
,
almost
without
exception
,
so
familiar
with
this
Non
sum
sicut
caeteri
,
(
I
am
not
as
other
men
are
,
or
as
that
Publican
)
that
I
feare
I
might
too
justly
invert
our
Saviours
question
to
the
Iewes
,
and
say
,
Quis
ex
vobis
non
argueretur
de
peccato
hoc
?
which
of
you
may
not
in
some
sort
bee
taxed
of
this
sinne
?
Quis
non
Pharisaeus
?
who
hath
not
in
one
degree
or
other
,
some
dreg
,
some
spice
of
a
Pharisee
;
some
more
,
some
lesse
?
The
glutton
,
and
the
Drunkard
,
hee
thankes
his
God
too
,
that
hee
is
not
as
other
men
are
:
Extortioner
,
unjust
(
adulterer
perhaps
)
but
not
as
that
usurer
,
Hee
fasts
little
,
hee
confesses
;
but
hee
payes
his
tithes
as
freely
as
he
drinkes
,
and
that
is
commonly
more
then
his
share
for
quietnesse
sake
.
And
indeed
well
may
hee
thanke
the
god
hee
serves
for
it
,
his
belly
;
which
makes
him
draw
so
large
a
patrimony
thorow
his
throa●e
,
that
eases
him
of
all
care
,
either
for
use
or
principall
.
The
Vsurer
,
and
Extortioner
,
he
thankes
his
god
too
,
that
he
is
not
as
other
men
are
.
A
little
unjust
perhaps
?
but
sure
hee
is
no
adulterer
,
no
glutton
,
nor
as
that
drunkard
;
he
fasts
enough
in
conscience
,
all
the
weeke
long
,
both
he
and
his
family
to
save
charges
:
and
hee
payes
tithe
for
as
much
of
his
possession
as
the
Law
can
sqeeze
out
of
him
.
But
hee
too
may
thanke
the
god
hee
serves
for
all
this
,
his
gold
;
to
whom
hee
is
so
prostrate
by
a
certaine
kinde
of
superstition
,
that
upon
paine
of
sacriledge
,
he
dares
scarce
lay
finger
The
riotous
,
and
voluptuous
swaggerer
,
hee
thankes
his
god
too
,
that
hee
is
not
as
other
men
are
;
wracking
extortioners
,
griping
Vsurers
,
unjust
oppressors
,
or
as
that
plodding
worldling
.
Hee
scornes
to
bee
so
base
to
lade
himselfe
with
thicke
clay
;
or
that
the
stone
should
cry
out
of
the
wall
to
him
,
or
the
beame
out
of
the
tymber
answer
it
.
For
adultery
,
tush
,
it
is
but
a
tricke
of
youth
:
fasting
But
why
spend
wee
time
about
these
vicious
men
?
This
leaven
of
the
Pharisee
,
a
secret
conceipt
of
the
Non
sum
sicut
caeteri
,
hath
both
sowred
and
swelled
the
greatest
professors
in
the
schoole
of
vertue
and
godlinesse
too
.
In
so
much
that
it
is
observed
by
some
,
that
this
devillish
pride
hath
not
onely
raised
all
vices
,
either
publikely
or
privately
,
but
all
vertues
against
humility
too
.
For
,
Concute
,
tecum
habita
,
te
consule
,
dic
tibi
quis
sis
.
Let
every
man
plumbe
deepe
into
his
owne
conscience
,
and
tell
me
,
whether
hee
bee
not
secretly
proud
of
his
giving
of
almes
,
proud
of
his
fasting
,
proud
of
his
praying
;
and
,
if
he
pay
his
tithes
duly
,
whether
he
be
not
secretly
proud
of
that
too
?
It
is
likewise
observed
further
,
that
this
infernall
haggard
hath
set
humility
at
variance
with
her selfe
,
lift
up
her
hand
to
offer
violence
to
her
owne
person
,
and
by
a
monstrous
,
unnaturall
,
prodigious
kinde
of
birth
to
bring
forth
pride
:
In
so
much
that
the
humble
man
is
too
often
as
proud
of
his
humilitie
as
Diogenes
of
his
ragges
.
It
is
high
time
then
for
that
great
Actor
and
Teacher
of
humility
it selfe
,
to
deliver
unto
us
that
wholesome
caveat
in
the
Gospell
:
Beware
of
the
leaven
of
the
Pharises
;
for
it
soures
all
,
and
it
swels
all
:
when
the
heart
is
once
secretly
infected
with
it
,
it
sends
up
such
a
bitternesse
out
of
the
stomacke
in●o
the
mouth
,
that
men
sorbeare
not
to
speake
evill
of
such
as
are
in
authority
;
much
lesse
to
vilifie
their
equals
or
inferiors
,
with
a
Non
sum
sicut
caeteri
,
I
am
not
as
other
men
are
,
or
as
that
Publican
.
Oh
that
men
would
once
purge
out
this
old
leaven
,
that
they
might
bee
a
new
lumpe
,
and
celebrate
a
perpetuate
feast
of
sweet
bread
unto
the
Lord
their
God
with
the
unleavened
bread
of
sincerity
and
truth
:
which
with
hearty
prayer
,
and
honest
Christian
endevour
they
might
in
time
accomplish
,
if
they
would
but
observe
and
practise
this
our
rule
.
When
a
man
lookes
upon
his
neighbour
,
let
him
observe
his
vertues
,
and
not
his
vices
;
when
he
lookes
upon
himself
,
let
him
take
notice
of
his
owne
vices
,
but
not
his
vertues
.
An
excellent
pill
to
purge
out
the
old
leaven
,
if
it
be
truly
observed
and
duly
kept
;
the
breach
of
either
clause
whereof
opens
a
large
gap
unto
the
Non
sum
sicut
caeteri
,
I
am
not
as
other
men
are
,
or
as
that
Publican
.
For
example
sake
:
when
a
man
undertakes
the
burden
of
his
owne
actions
,
hee
put
his
vices
into
the
hinder
part
of
the
Wallet
,
and
casts
them
behind
his
backe
;
but
his
vertues
he
will
be
sure
to
carry
before
him
in
the
former
part
of
the
Wallet
.
His
vices
are
no
sooner
acted
but
forgotten
;
but
his
vertues
are
many
times
proclaimed
before
they
are
acted
.
Let
him
bee
taxed
for
vice
,
and
presently
hee
pleades
.
Either
si
feci
,
non
male
feci
;
Or
si
male
,
non
multum
male
;
Or
si
multum
male
,
non
mala
intentione
;
Or
si
mala
intentione
,
aliena
tamen
perswasione
:
Either
he
did
it
not
;
Or
if
that
be
prooved
,
then
he
did
not
ill
in
so
doing
;
Or
if
that
bee
made
manifest
,
then
it
was
not
very
ill
done
:
a
small
fault
God
knowes
.
Is
it
not
a
little
one
and
my
soule
shall
live
?
Or
if
it
bee
prooved
to
bee
a
great
one
,
horrendum
facinus
,
then
God
forgive
him
for
it
,
it
was
done
against
his
will
,
hee
had
no
intention
in
the
world
to
doe
it
:
or
if
his
ill
intent
be
discovered
,
then
,
true
it
is
indeed
,
it
was
a
great
weaknesse
of
his
to
be
so
foolishly
lead
and
drawne
to
it
by
the
perswasion
and
instigation
of
others
,
Thus
are
most
men
too
familiar
in
begetting
,
but
too
strange
in
fathering
their
bastard
vices
;
they
will
bee
sure
to
have
one
tricke
or
an
other
to
slip
them
(
if
it
may
be
possible
)
into
the
hinder
part
of
the
Wallet
,
and
carry
them
unto
their
graves
,
as
if
they
had
never
beene
.
But
let
him
bee
commended
for
vertue
,
and
hee
presently
answers
like
a
pert
Trojan
—
Coràm
quem
quaeritis
adsum
:
and
if
no
man
take
notice
of
his
goodnesse
,
hee
commonly
proclaimes
it
himselfe
,
he
carries
it
in
the
former
part
of
the
Wallet
,
and
for
a
need
he
can
be
the
trumpeter
of
his
owne
praises
.
But
when
a
man
beares
the
burden
of
another
mans
actions
,
hee
puts
his
vices
into
the
former
part
of
the
wallet
,
and
his
vertues
into
the
hinder
part
,
to
verifie
that
old
proverbiall
distichon
:
Doe
a
man
ill
,
he
heares
of
that
ever
:
Doe
a
man
well
,
he
heares
of
that
never
.
As
it
was
affirmed
of
Peter
,
after
he
denied
his
Master
;
Pe●cata
vides
,
lachrymas
non
vides
,
And
as
the
accusers
of
the
Adultresse
behaved
themselves
.
Ioh.
8.
Good
God
,
how
So
that
you
see
,
if
that
every
man
would
but
doe
as
he
ought
,
beare
one
anothers
burden
in
love
,
and
give
the
wallet
but
the
right
turne
;
this
leaven
of
the
Pharisee
,
which
is
no
better
then
secret
pride
,
and
divellish
hypocrisie
,
would
quickly
bee
converted
into
the
unleavened
bread
of
truth
and
sinceritie
.
If
every
man
,
when
he
carries
his
owne
burden
,
would
but
turne
his
vice
before
him
,
and
his
vertue
behind
him
;
it
would
both
mightily
further
his
humiliation
,
and
slacken
his
ostentation
.
If
when
he
carries
an
other
mans
burden
,
he
would
but
turne
the
vertue
before
him
,
and
the
vice
behind
him
;
it
would
mightily
further
his
owne
edification
,
and
slacken
the
contempt
,
and
vilification
of
his
brother
.
Then
would
hee
judge
no
man
rashly
before
the
time
,
but
passe
the
verdit
of
guiltinesse
only
upon
himselfe
here
,
that
hee
may
escape
the
severe
censure
of
the
Lord
hereafter
.
Then
would
the
ugly
shape
of
his
owne
vice
mortifie
him
,
and
the
exemplary
vertue
of
his
neighbour
quicken
him
.
And
then
would
hee
turne
the
streame
of
the
Non
sum
sicut
caeteri
,
quite
an
other
way
;
And
when
he
comes
up
into
the
Temple
to
pray
,
after
an
humble
confession
of
sinne
upon
his
bended
knees
,
hee
would
powre
out
an
heartie
thanksgiving
for
his
first
fruits
of
grace
,
after
this
,
or
the
like
manner
.
I
confesse
,
(
a
fit
prayer
for
those
Non
sum
sicut
caeteri
;
indeed
,
it
is
true
,
I
am
not
as
other
men
are
,
nor
as
this
Publican
.
They
are
just
,
I
unjust
:
they
none
extortioners
,
nor
adulterers
;
I
both
in
the
highest
degree
,
I
have
robbed
thee
of
thine
honour
,
wedded
my selfe
wholly
to
the
world
,
and
beene
puft
up
with
the
vaine
blast
of
popularitie
:
They
have
beene
temperate
in
the
comfortable
use
of
thy
good
creatures
,
I
have
beene
often
suffocated
and
crop-sicke
with
the
swinish
abuse
of
them
;
and
with
my
fellow
glutton
in
the
Gospel
,
have
fared
deliciously
every
day
:
They
have
payed
their
tithes
justly
and
willingly
,
without
grutching
or
grumbling
,
not
for
feare
of
the
Law
,
but
for
the
maintenance
of
the
Gospel
;
I
have
pinched
and
purloined
sometimes
halfe
,
sometimes
all
thy
portion
for
the
maintenance
of
mine
owne
divellish
pride
and
sensualitie
.
Vae
misero
,
oh
miserable
man
that
I
am
,
who
shall
deliver
mee
from
the
body
of
this
death
?
God
I
thanke
Non
sum
sicut
caeteri
.
I
am
not
as
other
men
are
,
nor
as
this
Publican
.
THE
FIFTH
SERMON
.
Luke
18.
13.
But
the
Publican
standing
a
farre
off
,
would
not
lift
up
so
much
as
his
eies
to
heaven
,
but
smote
his
brest
,
saying
,
O
God
bee
mercifull
to
mee
a
sinner
.
WEE
have
sufficiently
scanned
every
part
and
particle
of
Pharisaicall
devotion
,
occasioned
by
the
precedent
passages
of
this
parable
;
which
we
found
to
bee
altogether
corrupt
,
both
in
the
manner
,
and
in
the
matter
.
But
now
this
Text
presents
unto
us
a
matchlesse
mirror
of
pure
devotion
with
a
(
But
)
indeede
;
which
puts
a
Diametricall
opposition
betwixt
the
two
Supplyants
,
and
their
severall
devotions
.
The
Pharisee
and
the
Publican
stand
(
both
)
at
first
;
The
Pharisee
in
the
most
eminent
and
perspicuous
place
of
the
Temple
,
as
if
he
had
beene
the
only
professor
of
pietie
;
But
the
Publican
a
farre
off
in
some
obscure
or
darke
corner
,
as
a
meere
cast-away
in
his
owne
conceit
.
The
Pharisee
prayes
by
himselfe
in
the
middest
of
the
Congregation
,
as
judging
himselfe
the
best
of
the
Congregation
:
But
the
Publican
by
himselfe
in
the
very
skirts
of
the
Congregation
,
as
judging
himselfe
not
worthy
the
communion
of
Saints
.
The
Pharisee
stood
up
to
justifie
himselfe
,
and
to
dispute
with
his
maker
;
to
advance
himselfe
,
and
to
vilifie
his
brother
:
But
the
Publican
would
not
lift
up
so
much
as
his
eyes
to
heaven
,
but
vilifie
and
debase
himselfe
below
the
greatest
Sinner
:
The
Pharisees
devotion
was
sowre
and
tedious
;
containing
as
many
lines
as
the
Publicans
,
words
;
But
the
Publicans
was
short
and
sweete
,
every
word
a
sentence
,
coutching
much
matter
in
a
little
roome
,
Oravit
paucis
,
Miserere
.
O
God
,
be
mercifull
to
me
a
sinner
.
And
for
the
amendment
of
his
life
,
that
likewise
followed
in
its
order
:
For
hee
went
home
(
saith
our
Saviour
)
unto
his
house
j●stified
:
nor
are
wee
to
doubt
but
that
hee
,
after
this
,
brought
forth
fruite
worthy
of
amendment
of
life
.
Behold
then
in
this
humble
Publican
an
incomparable
patterne
of
pure
devotion
,
right
worthy
the
note
and
imitation
,
both
for
the
matter
,
and
for
the
manner
.
For
the
manner
(
mee
thinkes
)
hee
performes
the
office
of
a
skilfull
Organist
,
who
commonly
keepes
the
remotest
place
of
distance
from
the
Altar
,
standing
a
farre
off
:
And
though
his
fantasie
bee
inwardly
wrapped
with
a
conception
of
an
heavenly
aire
,
yet
his
countenance
is
outwardly
dejected
and
cast
downe
,
not
so
much
as
lifting
up
his
eyes
to
heaven
:
But
for
his
hand
,
it
is
agill
and
nimble
for
want
of
an
assistant
to
blow
the
bellowes
,
by
smiting
the
breast
;
the
bellowes
being
full
to
send
it
into
the
trunke
of
the
heart
;
the
keyes
of
the
heart
being
touched
to
let
it
into
the
pipes
,
and
so
to
begin
his
service
.
For
the
matter
(
me
thinkes
)
he
makes
up
a
compleate
Quire
,
of
himselfe
,
and
sings
a
solemne
Service
of
foure
parts
.
A
Iove
principium
:
He
beginnes
upon
a
treble
,
and
an
high
one
too
,
no
lower
then
the
highest
;
happy
is
hee
that
can
reach
him
,
sure
I
am
there
isnone
can
over-reach
him
,
O
God
.
The
Diapason
to
that
is
a
Base
,
and
a
deepe
one
too
,
De
profundis
clamat
.
Out
of
the
deepes
hee
cryes
with
that
sweete
Singer
of
Israel
,
because
a
Sinner
.
And
the
two
closing
parts
,
that
give
the
relish
,
and
make
the
musicke
full
,
are
a
true
Tenor
,
that
alwaies
sings
me
in
Ela
me
,
upon
a
sharpe
straine
of
miserie
;
and
a
sweete
Meane
,
that
closes
up
all
upon
a
flat
straine
of
mercy
:
And
the
same
heart
and
hand
,
that
give
breath
unto
the
pipes
,
beate
time
unto
the
Song
,
O
God
,
be
mercifull
to
mee
a
sinner
.
I
suppose
I
neede
not
call
for
your
eares
to
hearken
to
his
Service
,
being
so
musically
divine
,
and
divinely
musicall
,
and
so
proper
and
pertinent
to
the
Text
and
time
.
Wherein
first
the
manner
of
his
devotion
directs
us
to
his
humble
postures
,
and
first
to
his
Stat
à
longè
:
The
Publican
standing
a
farre
off
.
The
strength
of
his
devotion
brought
him
into
the
Temple
to
pray
;
but
when
he
came
thither
,
the
guilt
of
his
owne
sinne
,
the
tendernesse
of
his
owne
conscience
,
the
fearefulnesse
of
the
place
,
it selfe
being
the
house
of
God
,
the
habitation
of
the
most
High
,
the
place
where
his
honour
dwelleth
;
All
these
meeting
together
in
his
perplexed
thoughts
,
with
the
Prophets
peccata
diviserunt
,
Your
sins
have
made
a
separation
betwixt
your
God
and
you
;
laid
such
a
blocke
at
the
feete
of
his
forward
zeale
;
that
,
standing
a
farre
off
,
he
durst
not
approach
neerer
,
till
hee
had
obtained
a
plenarie
and
comfortable
absolution
,
by
the
meanes
of
an
humble
and
hearty
confession
:
Propitius
esto
Deus
mihi
peccatori
.
O
God
,
be
mercifull
to
mee
a
Sinner
.
And
to
assure
you
that
this
is
the
right
posture
of
true
humilitie
in
divine
Service
,
for
a
sinner
to
acknowledge
and
bewaile
his
long
distance
from
God
,
before
he
can
drawe
neere
unto
him
;
wee
have
a
Prodigall
in
another
Parable
in
this
Gospel
to
paralel
the
Publican
.
Who
when
he
had
spent
Surely
(
beloved
)
it
was
not
onely
that
Prodigals
,
or
this
Publicans
,
but
it
is
every
sinners
case
;
if
men
would
but
rightly
understand
themselves
.
Too
many
there
are
(
I
feare
)
that
thinke
they
are
stayed
children
at
home
in
their
Fathers
house
,
when
indeede
,
they
are
no
better
then
unthriftie
prodigals
,
wasting
and
consuming
their
portions
in
a
farre
Countrey
.
Too
many
that
are
too
audacious
to
presse
into
the
House
of
God
,
without
either
feare
or
wit
to
keepe
their
true
distance
:
For
le●
every
man
be
assured
and
resolved
of
this
;
whosoever
shall
presume
to
draw
neere
unto
God
with
his
lips
onely
,
and
close
in
with
him
upon
a
sodaine
,
by
an
arrogant
advancement
of
his
owne
worthinesse
,
God
shall
stand
off
as
farre
from
him
as
from
this
Pharisee
:
But
whosoever
shall
stand
trembling
a
farre
off
,
by
an
hearty
confession
of
sinne
,
and
an
humble
acknowledgement
of
his
owne
unworthinesse
,
God
shall
drawe
as
neere
unto
that
man
,
as
unto
this
Publican
.
The
second
posture
of
true
humilitie
,
expressed
by
this
humble
Publican
,
was
the
dejection
of
his
countenance
:
Nolebat
oculos
ad
coelum
levare
,
Hee
would
not
so
much
as
lift
up
his
eies
to
heaven
,
or
to
his
Father
,
which
was
in
heaven
:
He
knew
and
acknowledged
with
the
aforesaid
Prodigall
,
that
he
had
sinned
against
heaven
,
and
against
his
heavenly
Father
,
and
that
he
was
no
more
worthy
to
be
called
his
Sonne
.
This
was
Esdras
Mary
Magdalons
in
the
seaventh
of
this
Gospel
;
Who
thought
her selfe
unworthy
by
reason
of
her
manifold
transgressions
to
appeare
before
the
face
of
her
blessed
Saviour
;
and
therefore
when
He
sate
at
Table
in
the
Pharises
house
,
shee
stood
trembling
behind
him
,
brought
a
boxe
of
oyntment
,
prostrated
her selfe
at
His
feete
,
washed
them
with
her
teares
,
and
wiped
them
with
the
haires
of
her
head
,
and
kissed
them
,
and
anoynted
them
with
oyntment
,
and
never
presumed
to
shew
her
face
either
to
him
or
others
,
before
she
had
received
those
blessed
words
of
absolution
,
Peccata
remittuntur
,
thy
sinnes
are
forgiven
thee
.
Certainly
(
beloved
)
such
is
the
ugly
shape
and
disguise
of
sinne
;
that
if
but
every
ones
Rimmon
were
written
in
his
fore-head
,
wee
should
not
meet
one
another
in
the
streets
with
that
boldnesse
that
we
doe
,
much
lesse
croude
into
the
Temple
to
justifie
our selves
with
such
impudence
,
and
erection
of
countenance
.
Many
a
man
(
saith
Tacitus
)
carries
a
smooth
face
outwardly
,
Rem
incredibilem
narro
,
sed
veram
;
I
tell
you
a
very
strange
,
but
a
true
tale
:
Men
are
such
strangers
to
themselves
,
and
sins
;
if
you
charge
them
with
any
,
They
will
say
,
and
sweare
,
and
binde
it
with
a
curse
,
They
know
it
not
;
In
the
very
same
termes
that
Peter
denied
his
Master
,
Non
novi
hominem
,
I
know
not
the
man
.
But
when
Christ
lookes
backe
once
,
then
Peter
weepes
bitterly
.
When
men
finde
themselves
narrowly
eyed
and
observed
by
him
,
that
continually
looks
downe
from
heaven
This
smiting
his
hand
upon
his
breast
,
as
it
argued
aboundance
of
humilitie
,
so
it
expressed
aboundance
of
significancie
.
He
smote
his
breast
,
sometime
the
cave
and
dungeon
of
a
wilfull
,
slavish
,
and
a
rebellious
heart
;
from
whence
,
as
from
an
impure
fountaine
,
issued
evill
thoughts
,
adulteries
,
murders
,
fornications
,
thefts
,
slanders
,
and
all
the
noisome
lusts
that
defile
the
man
:
but
now
the
Sanctuary
of
a
broken
heart
,
and
contrite
spirit
,
groaning
under
the
former
burden
of
bondage
and
captivitie
,
and
desiring
to
breake
up
prison
with
all
the
violence
the
hand
can
assist
it
with
.
Such
are
the
passions
and
distractions
of
troubled
and
perplexed
consciences
,
that
as
when
a
tree
is
torne
up
by
the
rootes
,
it
leaves
the
ground
all
rent
&
mangled
where
it
stood
;
so
when
sinne
is
newly
rooted
out
of
the
heart
with
much
violence
,
it
leaves
it
much
troubled
and
perplexed
;
commanding
the
hand
as
strickt
a
service
as
Theseus
did
Hercules
,
that
committed
But
to
draw
towards
a
conclusion
of
the
first
part
,
which
is
the
manner
of
the
Publicans
devotion
.
Without
question
these
three
postures
of
his
;
a
mannerly
distance
in
the
Temple
,
standing
a
farre
off
;
dejection
of
the
countenance
,
not
prefuming
so
much
as
to
lift
up
his
eyes
to
heaven
;
and
smiting
his
hand
upon
his
brest
,
must
needs
bee
true
signes
of
hearty
humiliation
,
if
heartily
performed
.
But
let
mee
give
you
this
Caveat
by
the
way
:
whosoever
hee
bee
,
that
shall
so
eagerly
affect
the
outward
Ceremony
,
as
not
principally
to
intend
the
inward
sincerity
,
the
non
sum
sicut
caeteri
will
quickly
steale
upon
that
man
,
and
an
arrogant
conceipt
of
proud
humility
(
as
was
formerly
premised
)
even
in
these
commendable
gestures
will
spoile
all
the
service
.
For
example
sake
:
The
Ninivites
.
Ion.
3.
Proclaimed
a
fast
,
and
Wherefore
have
wee
fasted
,
and
thou
seest
it
not
?
And
punished
our selves
,
and
thou
regardest
it
not
?
The
Holy
Ghost
gives
a
reason
of
both
,
in
both
places
.
God
saw
the
Ninevites
workes
,
but
he
saw
nothing
but
shewes
in
the
Israelites
:
The
one
turned
from
their
evill
wayes
,
the
other
followed
their
owne
inventions
:
The
one
fasted
from
sinne
as
well
as
from
food
,
Every
man
turned
from
his
evill
way
(
saith
the
text
)
and
from
the
wickednesse
that
was
in
his
hands
:
the
other
,
when
they
fasted
from
food
,
feasted
on
sinne
,
whereupon
the
Lord
by
his
Prophet
most
justly
against
them
:
Is
this
the
fast
that
I
have
have
chosen
,
that
a
man
should
afflict
his
soule
for
a
day
,
or
hang
downe
his
head
like
a
Bull-rush
,
or
lye
downe
in
Sackecloth
and
ashes
?
Wilt
thou
call
this
an
acceptable
fast
unto
the
Lord
?
Is
not
this
rather
the
fast
that
I
have
chosen
,
to
loose
the
bands
of
wickednesse
,
to
take
off
the
heavy
burdens
,
and
to
let
the
oppressed
goe
free
,
and
that
yee
breake
every
yoake
?
Is
it
not
to
deale
thy
bread
unto
the
hungry
,
and
that
thou
bring
the
poore
that
wander
,
into
thine
house
;
when
thou
seest
the
naked
that
thou
clothe
him
,
and
lude
not
thy selfe
from
thine
owne
flesh
?
It
seemes
it
is
not
the
emptinesse
of
the
craw
,
nor
the
roughnesse
of
the
garment
,
nor
the
tumbling
in
ashes
,
which
are
but
outward
signes
of
an
inward
So
likewise
stood
the
case
with
the
Sacrifices
of
the
old
Law
:
Nunquam
in
odoribus
Sacrificiorum
How
much
more
boldly
then
may
I
assirme
of
our
sacrifices
of
Christianity
under
the
Gospell
,
or
indeed
but
the
very
huskes
of
them
,
without
a
faithfull
and
humble
heart
,
which
is
their
Ioshuah
,
and
Captaine
to
goe
in
and
out
before
them
,
I
may
either
speake
mildly
with
Origen
,
they
nutus
tantum
&
opus
mutum
,
bare
ceremony
and
dumbe
shew
,
they
have
neither
speech
nor
language
:
For
certainely
the
crouching
of
the
body
,
or
the
dejection
of
the
countenance
,
or
the
knocking
of
the
brest
,
or
any
other
bodily
exercise
,
either
within
or
without
the
Temple
,
of
itselfe
profiteth
nothing
,
unlesse
the
inward
operation
of
the
spirit
give
life
to
quicken
it
.
Or
to
speake
some
thing
more
tartly
with
Lactantius
;
They
are
not
sacrifices
Verba
mendaci●
,
Lying
words
;
so
may
I
these
,
Opera
mendacil
,
Lying
workes
:
or
of
lesse
substance
yet
;
Vmbrae
mendacii
,
Lying
shaddowes
,
so
fraudulently
handled
,
and
so
hypocritically
dissembled
,
as
if
men
went
about
to
lye
unto
the
Holy
Ghost
,
and
to
cheate
(
if
it
were
possible
)
the
Searcher
of
all
hearts
.
Would
you
know
then
how
the
Publicans
postures
may
safely
be
performed
in
the
Temple
,
with
a
good
conscience
to
the
Servitor
,
and
a
commendable
grace
unto
service
,
that
all
things
may
be
done
decently
,
and
in
order
;
then
briefly
thus
.
The
Philosopher
compares
the
heart
of
man
seated
in
the
middest
of
the
body
to
a
Princely
Monarch
,
in
the
middest
of
his
kingdome
sitting
in
his
chaire
of
State
,
commanding
as
his
subjects
every
facultie
of
the
minde
,
and
every
member
of
the
body
to
doe
him
service
;
saying
,
to
the
foot
goe
,
and
it
goeth
;
to
the
tongue
speake
this
,
and
it
speaks
it
;
to
the
hand
doe
this
,
and
it
doth
it
.
Now
you
know
it
is
lawfull
and
just
,
that
the
King
should
command
the
subject
,
but
no
reason
or
conscience
,
that
the
subject
should
command
the
King
.
Whatsoever
commendable
postures
then
are
performed
by
the
privitie
of
the
heart
,
they
are
lawfully
warranted
by
the
King
,
and
they
are
thanke-worthy
:
But
if
either
the
body
shall
bowe
,
or
the
head
droope
,
or
the
hand
smite
,
and
not
the
heart
consent
;
such
postures
as
these
must
needs
be
preposterous
,
altogether
irregular
,
and
hypocriticall
,
and
whosoever
shall
looke
for
thanks
or
recompence
for
such
fancies
as
these
,
he
doth
but
delude
himselfe
as
the
Prophets
dreamer
did
,
who
ate
by
imagination
at
mid-night
,
and
when
hee
awoke
from
sleepe
,
his
soule
had
nothing
.
Let
every
member
of
the
body
then
,
and
every
facultie
of
the
minde
be
so
subject
to
the
higher
powers
of
the
heart
,
that
as
the
Ninivites
presumed
not
to
venter
upon
their
Generall
humiliation
,
without
lawfull
authoritie
from
the
King
and
the
Councell
;
so
let
neither
the
body
bowe
,
nor
the
head
droope
,
nor
the
hand
smite
,
without
a
lawfull
Fiat
from
the
heart
and
affections
;
So
bee
it
.
Then
shall
I
be
sure
both
to
seeme
as
I
am
,
and
to
be
as
I
seeme
;
Not
to
be
intùs
Nero
,
foris
Cato
,
totus
ambiguus
,
Monstrum
;
A
Saint
without
,
and
a
Divell
within
,
an
hypocrite
in
both
,
a
meere
monster
:
But
like
unto
Nathauael
a
true
Israelite
,
in
whose
heart
,
and
hand
,
and
tongue
there
is
no
guile
.
So
then
(
to
conclude
the
point
in
the
Apostles
language
)
When
I
come
into
the
Temple
to
doe
my
humble
service
,
I
will
bowe
my
heart
to
the
Father
of
our
Lord
Iesus
Christ
,
and
I
will
bowe
my
body
also
,
for
he
is
the
Creator
of
that
too
:
My
heart
shall
droope
first
,
and
my
head
shall
droope
next
:
first
my
heart
shall
bleed
,
and
then
my
hand
shall
smite
,
and
so
shall
I
be
sure
mine
Organs
are
in
tune
,
and
I
may
begin
my
service
when
I
please
.
And
so
I
passe
from
the
Organ
,
to
the
Quire
;
from
the
pipe
,
to
the
voyce
;
from
the
instrument
,
to
the
Song
:
Deus
propitius
esto
mihi
peccatori
.
O
God
,
be
mercifull
to
mee
a
sinner
.
Wee
are
now
come
unto
the
song
it selfe
,
you
see
;
ready
prickt
unto
our
hands
,
by
the
hand
and
heart
of
humilitie
it selfe
,
an
excellent
artist
in
his
kinde
,
the
humble
Publican
.
The
first
note
hee
reaches
is
a
note
above
Ela
,
no
lower
then
the
highest
,
Oh
God
.
God
then
(
it
seemes
)
is
the
first
note
hee
reaches
,
and
higher
he
cannot
reach
,
neither
for
name
,
nor
puritie
,
nor
glory
.
Hee
is
a
transcendent
note
above
all
notes
for
name
:
They
shall
know
(
saith
David
)
that
thou
,
whose
name
is
Iehovah
,
art
the
most
high
God
over
all
the
earth
.
Hee
is
such
a
transcendent
note
of
puritie
,
that
the
Moone
shines
not
,
and
the
Starres
are
impure
in
his
sight
,
and
the
Cherubims
clap
their
wings
Holy
,
holy
,
holy
,
is
the
Lord
of
Hosts
.
And
hee
is
such
a
tran●cendent
note
of
glory
,
that
hee
is
Amen
,
Amen
.
Now
the
Diapason
,
that
answers
to
this
high
trebble
,
is
a
deep
base
.
Deepe
indeed
,
he
reaches
a
note
below
Gam
ut
,
baser
then
the
basest
,
a
sinner
.
This
Base
was
once
a
Meane
,
if
hee
could
have
kept
himselfe
there
.
Minuisti
eum
paulò
ab
Angelis
(
saith
David
)
thou
madest
him
a
little
inferiour
to
the
Angels
,
an
innocent
and
a
spotlesse
man
in
his
estate
of
integritie
;
but
his
voyce
beeing
crackt
by
over-reaching
himselfe
,
this
homo
became
homulus
,
and
so
fell
a
note
lower
;
and
by
multiplication
of
errour
,
this
homulus
became
mulus
,
a
note
lower
yet
,
a
beast
and
no
man
;
a
worme
or
vermine
,
and
no
beast
;
the
basest
of
all
bases
,
a
Sinner
.
Now
then
for
a
judicious
Artist
to
tel
me
justly
,
how
many
Eights
there
may
bee
betwixt
this
high
treble
,
and
this
deepe
base
;
this
mightie
Iehovah
,
and
this
silly
worme
;
this
fountaine
of
puritie
and
this
sinke
of
impietie
;
this
glorious
Majesty
,
and
this
despectible
misery
;
this
great
God
and
this
wretched
sinner
.
There
had
need
(
you
see
)
to
bee
two
good
closing
parts
to
make
the
Musicke
sweet
and
full
betwixt
these
two
extreame
Extreames
the
trebble
and
the
base
,
and
so
behold
there
is
:
A
true
Tenor
to
close
with
the
Base
,
that
alwayes
sings
Me
in
E
la
,
Me
to
make
the
Musicke
full
,
by
an
humble
and
heartie
confession
of
sinne
,
or
else
it
could
never
be
;
And
a
sweet
Meane
to
close
with
the
Trebble
,
to
make
the
Musicke
harmonious
;
by
an
humble
and
heartie
apprecation
of
mercy
.
Deus
,
propitius
esto
mihi
peccatori
,
O
God
bee
mercifull
to
mee
a
Sinner
.
This
for
the
Diapasons
,
now
for
the
closing
parts
:
And
first
I
beseech
you
marke
,
how
truly
the
Tenor
closes
with
the
Base
.
To
bee
a
sinner
,
and
not
to
know
it
is
the
part
of
a
bungler
,
Qui
peccare
se
nescit
,
non
vult
corrigi
,
It
was
the
best
doctrine
that
ever
Epicure
preached
.
To
bee
a
Sinner
,
and
to
know
it
,
and
not
to
acknowledge
it
,
is
the
part
of
a
fumbler
;
to
slubber
and
shift
a
sinne
from
the
man
to
the
woman
,
and
from
the
woman
to
the
Serpent
,
this
is
but
muffling
the
conscience
,
and
juggling
with
God
.
But
the
skilfull
and
ingenuous
Artist
,
will
both
know
,
and
acknowledge
,
and
rather
aggravate
then
mince
a
sinne
:
He
will
both
produce
,
and
accuse
,
and
condemne
himselfe
,
as
Ionas
to
the
Mariners
,
Novi
Quia
propter
me
(
there
is
his
mee
in
Ela
me
)
Take
mee
,
and
cast
mee
into
the
Sea
;
for
I
know
that
for
my
sake
this
mightie
storme
is
come
upon
you
.
Deus
,
propitius
esto
mihi
peccatori
:
O
God
,
be
mercifull
to
mee
a
Sinner
.
When
the
Tenor
closes
thus
truly
with
the
base
,
that
makes
the
Musicke
full
.
So
full
indeed
,
that
it
even
ravished
all
the
Saints
of
God
,
they
were
never
in
quiet
till
they
had
learned
this
part
.
It
was
the
part
of
David
to
Nathan
;
Peccavi
,
I
Ego
sum
qui
peccavi
.
And
,
Ego
sum
qui
inique
egi
;
It
is
I
,
and
only
I
that
have
done
wickedly
.
The
part
of
Iob
,
Peccavi
,
I
have
sinned
.
And
the
part
of
the
very
chiefest
Apostle
to
proclaime
himselfe
the
very
chiefest
Sinner
;
Ego
peccatorum
primus
,
I
am
the
chiefest
sinner
.
Let
presumptuous
Pharisees
then
harpe
upon
an
harsher
sti●ine
,
and
say
,
God
be
mercifull
to
this
,
or
that
man
,
most
odious
,
and
abominable
sinners
:
God
I
thanke
thee
,
I
am
not
as
these
men
are
:
But
oh
may
it
be
my
part
,
and
oh
may
it
bee
all
their
parts
,
at
the
very
last
close
of
our
service
,
and
at
the
last
blast
that
shall
give
breath
unto
the
Organ
;
That
breath
,
and
pipe
,
and
voyce
,
and
all
may
humbly
conclude
with
this
Publican
:
Deus
,
propitius
esto
mihi
peccatori
:
O
God
,
bee
mercifull
to
mee
a
sinner
.
This
is
the
first
closing
part
,
a
●enor
to
the
Base
,
and
a
true
one
too
.
In
the
next
place
I
beseech
you
,
marke
how
sweetly
the
Meane
closes
with
the
Treble
.
Mercy
is
the
onely
Meane
to
reach
so
high
a
Treble
as
God
himselfe
is
:
If
we
reach
at
any
other
of
his
attributes
wee
over-reach
our selves
.
If
at
his
wisdome
,
it
confounds
us
;
If
at
his
glory
it
dazel●
us
;
if
at
his
Majestie
,
it
beates
us
downe
;
if
at
his
justice
,
it
strikes
us
dead
;
but
if
wee
reach
at
mercy
,
hee
presently
closes
with
us
;
Misericordiam
vult
,
non
sacrificium
,
in
this
sense
too
;
Hee
had
rather
save
us
by
his
mercy
,
then
sacrifice
us
by
his
justice
.
We
can
no
sooner
looke
homewards
,
and
resolve
to
returne
to
this
Father
of
all
mercies
;
but
presently
like
that
over-joyed
one
in
the
Gospel
,
he
runnes
halfe
way
to
meete
his
Prodigals
,
hugges
us
in
the
armes
of
his
mercie
,
falles
upon
our
neekes
and
kisses
us
with
the
kisses
of
his
mouth
,
brings
us
home
to
his
house
the
Church
,
changes
our
garments
of
iniquitie
,
puts
upon
us
the
robe
of
our
elder
brothers
righteousnesse
,
gives
all
possible
entertainment
,
and
causes
his
family
to
rejoyce
with
us
;
for
that
the
dead
are
revived
,
and
the
lost
are
found
.
This
is
the
second
closing
part
,
the
Meane
to
the
Treble
,
and
a
sweet
one
too
.
Now
we
have
sufficiently
prooved
the
notes
,
let
us
for
a
Conclusion
of
all
admire
the
singular
skill
of
this
Artist
in
setting
and
composing
the
Chords
,
that
wee
may
the
better
rellish
the
harmony
.
Hee
gives
not
the
least
touch
upon
the
merits
of
Saints
or
intercessions
of
Angels
;
that
Clift
is
too
low
to
begin
his
Treble
upon
:
so
sweet
a
meane
as
mercy
,
would
never
close
with
the
harsh
,
a
Treble
as
Saints
or
Angels
.
Neither
presumes
hee
to
touch
upon
the
straine
of
his
owne
merits
;
that
Clift
is
too
high
to
begin
his
base
upon
.
Neither
thinkes
hee
it
safe
to
touch
upon
a
straine
of
selfe-confidence
;
that
Clift
is
too
false
to
begin
his
Tenor
upon
:
so
deepe
a
base
as
a
sinner
,
and
so
false
a
Tenor
as
a
merit-monger
,
would
never
close
.
Neither
dares
hee
touch
upon
the
straine
of
Gods
justice
:
that
Clift
is
too
harsh
to
beginne
his
Meane
upon
:
there
would
bee
such
a
jarring
discord
betwixt
justice
and
misery
,
they
would
never
close
,
but
marre
all
the
harmony
.
But
when
hee
begins
his
service
upon
the
highest
Treble
,
God
;
and
misery
like
a
sweet
Meane
closes
with
him
.
And
concludes
with
the
deepest
base
,
a
Sinner
;
and
humble
confession
like
a
true
Tenor
closes
with
him
;
then
is
the
Musicke
sweet
and
full
,
no
matter
how
curious
the
eare
be
that
heares
it
.
Oratio
humiliantis
se
,
penetrat
nubes
;
The
prayer
of
him
that
humbleth
himselfe
thus
,
goeth
thorow
the
clouds
,
and
ceaseth
not
till
it
come
neere
,
and
will
not
depart
till
the
highest
of
all
have
respect
unto
it
.
Ascendit
miseria
,
descendit
misericordia
;
Humble
misery
creeps
up
,
melting
mercy
drops
downe
.
God
,
and
man
,
and
Artist
,
and
hearers
,
and
all
are
pleased
.
Heaven
and
earth
,
Men
and
Angels
,
Saints
and
Sinners
,
stand
all
amazed
,
as
ravished
at
this
harmony
.
Deus
propitius
esto
mihi
peccatori
:
O
God
be
mercifull
to
mee
a
sinner
.
And
thus
ends
the
Publicans
service
with
the
time
,
and
mine
.
THE
SIXTH
SERMON
.
Luke
18.
14.
I
tell
you
this
man
went
downe
to
his
house
justified
rather
then
the
other
:
for
every
one
that
exalteth
himselfe
shall
bee
abased
;
and
hee
that
humbleth
himselfe
shall
bee
exalted
.
THIS
one
verse
closes
up
the
series
of
the
whole
Parable
,
and
comprehends
the
two
last
generals
we
observed
in
it
,
when
wee
first
ventured
on
it
:
The
Event
,
and
the
Application
.
You
have
already
heard
the
occasion
,
that
induced
our
blessed
Saviour
to
propound
it
,
which
was
a
discoverie
of
three
grosse
corruptions
in
certaine
of
his
auditours
.
The
first
was
a
presumptuous
selfe-confidence
,
by
reason
of
a
fond
conceit
of
merit
in
their
owne
workes
:
They
trusted
in
themselves
.
The
second
was
an
arrogant
conceit
of
inherent
righteousnesse
,
that
they
were
just
.
The
third
was
a
most
proud
and
uncharitable
contempt
and
vilification
of
others
.
You
have
likewise
heard
of
the
particular
passages
of
the
Parable
it selfe
,
and
the
severall
devotions
of
the
two
men
,
whom
it
principally
concerned
;
the
Pharisee
,
and
the
Publican
.
The
Pharisee
standing
O
God
,
be
mercifull
to
me
a
sinner
.
The
Pharisee
came
onely
to
give
thankes
for
his
goodnesse
,
without
either
inward
feeling
of
the
want
of
grace
,
or
outward
confession
of
sinne
;
though
the
very
heart
of
his
devotion
was
most
miserably
tainted
and
infected
with
it
,
by
an
arrogant
advancement
of
his
owne
worthinesse
,
and
a
rash
accusation
of
his
brothers
weakenesse
.
But
the
Publican
puts
all
the
good
that
ever
hee
did
into
the
hinder
part
of
the
wallet
,
and
onely
layes
before
him
,
close
unto
his
conscience
,
the
evill
hee
had
done
;
smites
his
brest
as
the
only
fountaine
of
his
impure
thoughts
,
but
impurer
actions
;
and
though
hee
presumes
not
so
much
as
to
lift
up
his
eies
to
heaven
,
yet
hee
only
calls
unto
the
God
of
heaven
for
mercy
for
both
.
Deus
,
propitius
esto
mihi
peccatori
.
O
God
,
bee
mercifull
to
me
a
Sinner
.
And
would
you
now
know
the
Event
of
all
this
?
then
reade
the
former
part
of
this
Text
,
and
you
shall
finde
,
that
iste
remotus
&
cum
contemptu
,
that
respued
contemptible
Publican
,
in
the
Pharisees
eye
,
to
become
Hic
vir
,
&
Deo
proximus
,
the
only
man
of
account
in
Gods
eye
.
That
poore
crippled
Sinner
,
that
came
crawling
into
the
Temple
,
even
bowed
quite
double
by
his
infirmitie
,
is
sent
home
to
his
house
justified
for
a
straight
and
an
upright
man
,
singing
,
and
leaping
,
and
praysing
God
.
But
the
Pharisee
,
the
I
,
per
se
I
,
or
the
Ipse
Ego
in
his
owne
eyes
,
is
quite
cast
out
of
the
sight
of
God
,
excommunicated
the
congregation
of
Saints
,
and
sent
home
to
his
owne
pest-house
an
infectious
leaper
as
white
as
snowe
.
This
man
went
home
to
his
house
justified
rather
then
(
or
,
and
not
)
the
other
.
Againe
,
would
you
know
the
Application
of
all
this
?
then
reade
the
latter
part
of
the
Text
,
and
you
shall
finde
,
that
these
things
were
written
for
our
learning
and
instruction
;
that
wee
through
patience
and
comfort
of
the
Scriptures
might
have
hope
.
For
this
Parable
was
propounded
not
onely
in
terrorem
populi
(
as
was
promised
in
the
Preface
)
for
the
terrour
and
confusion
of
hollow
hypocrites
,
(
as
places
of
execution
are
set
up
on
hills
,
or
hie
wayes
,
to
terrifie
the
like
offenders
)
but
also
in
consolationem
sanctorum
,
for
the
comfort
and
consolation
of
true
Saints
.
And
therefore
legehistoriam
,
nè
fias
historia
;
Read
this
Parable
,
lest
thou
be
made
a
parable
.
Reade
the
effect
of
it
to
thy
profit
,
lest
thou
feele
the
Event
of
it
to
thy
punishment
:
For
He
that
first
propounded
it
to
some
,
applyes
it
now
to
all
:
yet
so
,
that
as
hee
would
have
all
in
generall
to
note
it
;
so
hee
would
have
every
one
in
particular
to
apply
it
.
For
this
purpose
,
like
that
good
Shepheard
,
he
shews
us
both
virgam
&
baculum
,
both
,
to
comfort
us
;
hee
hath
a
rod
to
beate
downe
our
pride
,
hee
hath
a
staffe
to
raise
up
our
humilitie
.
For
every
that
exalts
himselfe
shall
bee
abased
;
but
hee
that
humbleth
himselfe
shall
be
exalted
.
And
lastly
,
would
you
know
how
to
beleeve
all
this
?
why
here
is
more
then
Pythagoras
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
dixit
Aristotel●s
:
Christ
himselfe
averres
it
;
the
Truth
it selfe
speakes
it
;
the
eternall
Word
himselfe
hath
given
the
word
,
and
his
testimonie
must
needes
bee
true
:
I
say
unto
you
.
Hee
that
justified
the
ungodly
,
justified
the
Publican
,
and
filled
his
hungry
soule
with
good
things
;
and
he
that
alwaies
resisteth
the
proud
,
sent
home
the
rich
Pharisee
empty
away
.
He
that
did
it
spake
it
,
and
hee
that
spake
it
did
it
;
the
Event
then
must
needes
be
true
.
And
for
the
Application
wee
may
well
demande
with
the
Apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
so
able
to
apply
the
doctrine
as
the
great
Doctor
himselfe
,
who
is
both
Doctor
and
doctrine
too
?
who
so
able
to
confect
and
administer
the
potion
,
as
the
great
Physician
himselfe
,
that
is
both
Physician
and
Physicke
too
?
Hee
that
is
the
Subject
of
all
Text
,
read
unto
his
auditours
this
Text
;
Hee
that
spake
as
never
man
spake
,
preached
and
delivered
unto
them
this
Parable
:
And
He
that
is
the
eternall
High-Priest
,
and
Bishop
of
all
our
soules
,
hath
framed
both
for
them
and
us
,
this
usefull
application
.
That
every
one
that
exalteth
himselfe
shall
bee
abased
,
but
hee
that
humbleth
himselfe
shall
bee
exalted
.
Rest
we
then
fully
satisfied
,
So
that
now
(
wee
see
)
the
two
last
generalls
of
the
whole
Parable
are
become
the
two
considerable
particulars
of
this
Text
:
the
former
,
presents
unto
us
the
Event
;
the
latter
,
the
Application
.
The
Event
is
this
:
The
humble
Publican
,
that
stood
trembling
a
farre
off
,
not
presuming
so
much
as
to
lift
up
his
eies
to
heaven
,
but
smiting
his
breast
and
crying
,
O
God
,
be
mercifull
to
mee
a
Sinner
,
is
justified
by
our
blessed
Saviour
;
and
not
the
arrogant
and
presumptuous
Pharisee
,
that
was
perched
up
to
the
highest
place
in
the
Temple
,
not
praying
to
his
God
,
but
prating
to
himselfe
,
advancing
himselfe
,
and
vilifying
his
brother
.
The
Pharisee
that
justified
himselfe
is
condemned
,
and
the
Publican
that
condemned
himselfe
is
justified
.
This
man
,
&c.
Videte
fratres
;
magis
placuit
humilitas
Non
vox
,
sed
votum
,
non
musica
chordula
,
sed
cor
;
Non
clamans
,
sed
amans
cantat
in
aure
Dei
.
It
is
neither
our
great
words
,
nor
good
workes
,
nor
high
conceit
of
either
,
that
strike
any
stroke
at
all
in
the
act
of
justification
before
God
.
Not
great
words
;
for
how
many
shall
meete
our
Saviour
in
the
cloudes
at
the
last
day
with
these
swelling
words
:
Lord
,
What
shall
wee
say
then
to
this
controversie
(
to
speake
in
the
Apostles
language
.
)
Doe
we
therefore
make
voide
the
Law
through
Faith
?
God
forbid
;
yea
,
wee
establish
the
Law
.
Doe
wee
therefore
make
voide
good
workes
through
Faith
?
God
forbid
;
yea
,
wee
establish
good
workes
.
Only
wee
say
,
it
were
no
way
of
preferment
for
the
hand-maid
either
to
take
the
wall
of
her
Mistris
;
or
to
goe
equall
with
her
.
If
Bilhah
supply
the
defects
of
Rachel
,
and
beare
children
unto
Iacob
,
let
her
remember
notwithstanding
that
Rachel
is
above
her
,
and
singular
in
some
respect
.
If
Ioseph
be
mounted
into
the
second
Chariot
of
Egypt
,
and
become
the
next
man
unto
the
King
;
let
him
then
especially
remember
that
the
King
hath
reserved
the
Throne
unto
himselfe
.
Wee
conceive
(
and
we
know
wee
stand
upon
a
sure
ground
)
that
wee
can
doe
good
workes
no
better
right
,
then
to
to
assigne
them
locum
proprium
,
their
owne
place
;
to
advance
them
higher
,
is
but
to
bring
them
lower
.
The
principall
aime
and
intention
of
our
blessed
Saviour
in
the
proposition
of
this
parable
,
was
the
conviction
of
certaine
arrogant
and
hypocriticall
merit-mongers
,
trusting
in
the
righteousnesse
of
their
owne
workes
,
that
they
were
just
,
and
despised
others
.
And
after
a
plaine
demonstration
of
the
controversie
,
in
the
severall
passages
of
the
parable
expressed
in
the
Temple
by
the
severall
devotions
of
the
two
men
,
the
Pharisee
and
the
Publican
;
the
Event
of
all
proclaimes
the
controverfie
ended
in
the
Consistorie
;
where
the
impartiall
Iudge
,
that
cannot
lye
,
neither
for
feare
nor
favour
,
is
pleased
to
pronounce
this
irrevocable
sentence
.
I
say
unto
you
,
this
man
(
that
is
,
the
humble
Publican
,
that
renounced
his
own
merits
and
layed
hold
by
faith
onely
on
Gods
mercies
)
was
justisied
rather
than
the
other
(
that
is
the
proud
Pharisee
)
boasting
,
and
trusting
to
the
broken
staffe
of
selfe-confidence
.
From
whence
I
briefely
gather
thus
much
to
conclude
the
point
.
That
if
such
dejected
,
and
rejected
humilitie
,
so
over-clogged
and
pressed
downe
with
a
masse
of
iniquitie
,
did
,
in
the
estimation
of
the
Almightie
,
so
tryumph
and
insult
over
pharisaicall
sanctitie
;
how
much
more
shall
the
same
humilitie
,
supported
by
true
pietie
,
become
more
then
a
conqueresse
through
him
that
so
infinitely
loves
her
?
And
if
pride
and
arrogancie
bee
so
mischievous
to
destroy
a
whole
broode
of
vertues
;
oh
,
what
a
generation
of
Vipers
is
shee
able
to
hatch
in
a
neast
of
vices
?
If
our
blessed
Saviour
condemne
those
,
that
boast
of
the
good
works
they
havedone
,
whereof
they
may
seeme
to
have
some
small
share
,
because
both
by
Gods
preventing
,
accompanying
,
and
consummating
grace
,
they
do
in
some
Let
not
the
rich
man
glory
in
his
riches
,
nor
the
strong
man
glory
in
his
strenth
,
nor
the
wise
man
glory
in
his
wisdome
;
but
let
him
that
glorieth
glory
in
this
,
that
〈◊〉
knowes
,
and
understands
me
,
sai
〈…〉
Lord
.
Whereupon
the
Ap
〈…〉
Paul
most
humbly
resolves
upon
an
,
Absit
gloriari
.
God
forbid
that
I
should
glory
in
any
thing
,
but
in
the
Crosse
of
Christ
,
whereby
the
world
is
crucified
to
me
,
&
I
unto
the
world
.
All
other
glory
is
but
vaine
,
and
will
end
in
shame
.
The
Event
of
this
Parable
hath
already
prooved
it
fatal
to
others
;
&
(
if
we
take
not
the
more
heede
)
the
ensuing
application
will
proove
it
fearefull
to
our selves
.
For
every
one
that
exalts
himselfe
shall
be
abased
;
but
he
that
humbleth
himselfe
shall
bee
exalted
.
I
am
securis
ad
radicem
:
Now
is
the
axe
layed
unto
the
roote
of
the
tree
by
the
best
Worke-man
that
ever
stroke
stroake
:
Every
tree
therfore
,
that
brings
not
forth
good
fruit
now
,
is
hewen
downe
,
and
cast
into
the
fire
.
The
use
and
Application
of
the
doctrine
is
framed
by
the
best
Preacher
that
ever
was
,
or
shall
be
;
He
therefore
that
hath
eares
to
heare
,
let
him
now
heare
hearing
beleeve
,
and
beleeving
practise
the
things
that
belong
unto
his
peace
,
lest
hereafter
they
b●
kept
for
ever
from
his
eares
:
At
first
indeed
the
Parable
was
propounded
but
to
some
,
but
the
doctrine
and
application
was
intended
unto
all
.
And
indeed
no
more
then
needs
;
for
every
man
by
nature
is
like
Simon
the
Sorcerer
,
conceiting
himselfe
to
be
some
great
man
.
We
have
all
by
nature
a
kind
of
an
inbred
Pope
,
a
phantasticall
opinion
of
our
owne
works
:
Narcissus-like
we
doat
upon
our
owne
shadows
,
though
we
finde
no
reall
vertue
,
or
true
substance
in
us
.
And
this
is
no
better
then
the
very
head
of
the
Serpent
,
as
Luther
tearmes
it
:
Omnium
in
justitiarum
ferè
sola
causa
est
justitia
.
An
arrogant
presumption
of
our
owne
righteousnesse
,
is
the
onely
cause
almost
,
of
all
unrighteousnesse
.
But
so
great
a
thing
is
it
for
a
man
to
seeme
small
in
his
owne
eyes
,
that
no
man
is
able
to
learne
that
lesson
of
any
man
,
but
of
him
only
,
who
being
in
the
forme
of
God
,
and
thought
it
no
robberie
to
be
equal
with
God
,
tooke
upon
him
the
forme
of
a
Servan●
,
and
became
man
;
yea
the
very
scorne
of
men
,
and
the
contempt
of
the
people
.
It
is
high
time
then
for
the
seede
of
the
woman
to
breake
this
Serpents
head
;
and
for
that
great
Actor
and
teacher
of
humilitie
to
read
unto
us
a
large
Lecture
of
humilitie
in
his
owne
person
:
not
onely
by
propounding
a
speciall
Parable
to
some
,
but
by
framing
a
generall
doctrine
to
all
,
and
a
particular
application
to
every
individuall
.
So
that
now
the
case
stands
not
onely
betweene
the
Pharisee
and
the
Publican
;
but
Every
one
that
exalts
himselfe
shall
be
abased
;
and
every
one
that
humbles
himselfe
shall
be
exalted
.
You
see
then
the
finger
of
the
Application
directly
points
at
the
fall
of
pride
,
and
the
resurrection
of
humilitie
.
Every
mountaine
and
hill
shall
be
brought
low
,
but
every
valley
shall
be
exalted
.
Pride
and
humilitie
bee
the
two
common
Roades
,
that
are
most
tracked
and
beaten
in
this
mortall
pilgrimage
;
the
one
leades
to
miserie
,
the
other
to
glory
.
The
former
of
these
is
chalked
outby
Solomon
,
Prov.
Pride
goeth
before
destruction
,
and
an
haughty
spirit
before
a
fall
.
The
first
that
found
out
this
road
was
Lucifer
,
that
rode
poste
from
heaven
to
hell
.
The
second
was
Adam
,
that
posted
from
Paradise
to
miserie
.
The
third
was
Pharaoh
and
his
Hoast
,
that
posted
from
the
pompe
and
pleasures
of
Egypt
to
a
fearefull
ruine
in
the
red
Sea
.
And
presently
that
roade
grew
so
common
,
one
passenger
could
not
passe
for
another
;
for
not
onely
Dathan
and
Abiram
,
Saul
,
Absolon
,
Adonias
,
Rehoboam
,
Senacherib
,
Nebuchadnezzar
,
Antiochus
,
and
divers
others
haue
made
the
sacred
Story
blacke
with
fearefull
presidents
of
ruine
;
but
daily
examples
doe
continually
proove
it
a
fatall
thorow-faire
to
destruction
.
The
latter
of
these
was
chalked
out
by
Solomon
too
.
Proverbs
15.
So
that
this
may
stand
for
the
maine
pillar
of
the
Application
:
That
according
to
our
proportion
of
humilitie
,
God
will
bee
sure
to
prepare
us
a
portion
of
glory
:
And
according
to
our
proportion
of
pride
,
hee
will
bee
as
sure
to
prepare
us
a
portion
of
vengeance
.
Our
blessed
Saviour
tells
us
,
That
in
his
Fathers
house
there
are
many
Mansions
.
Speaking
of
that
Kingdome
,
that
cannot
be
shaken
:
that
habitation
that
is
everlasting
:
that
inheritance
that
is
immortall
,
and
undefiled
,
and
fades
not
away
:
that
house
not
made
with
hands
,
but
eternall
in
the
heavens
.
And
why
so
many
Mansions
in
this
house
?
but
onely
to
assure
us
of
divers
degrees
of
glory
there
,
for
divers
degrees
of
humilitie
heere
.
As
there
is
one
glory
of
the
Sunne
,
and
another
glory
of
the
Moone
,
and
another
glory
of
the
Starres
,
one
Starre
differing
from
another
in
glorie
;
so
shall
it
likewise
bee
in
the
resurrection
of
the
dead
.
That
Comet
that
appeares
most
dull
,
as
over-clouded
by
true
humilitie
in
this
Sublunary
firmament
,
shall
shine
the
brightest
Starre
in
that
Empyreall
and
Imperiall
Orbe
.
And
that
vaine-glorious
Meteor
,
that
gives
the
greatest
flash
in
this
lower
Region
,
shall
sinke
yet
lower
to
that
infernall
Legion
.
For
looke
how
much
that
glittering
Whore
.
Rev.
18.
hath
glorified
So
that
now
(
mee
thinks
)
our
blessed
Saviour
by
the
application
of
this
Parable
,
speaks
the
same
in
effect
to
us
,
that
Moses
to
the
Israelites
,
Deut.
30.
I
call
heaven
Not
hee
that
is
exalted
by
an
other
,
either
immediately
by
the
God
of
heaven
,
or
mediately
by
the
King
&
his
Magistrates
,
which
are
gods
on
earth
;
such
exaltations
as
these
,
being
humbly
used
,
prognosticate
no
ruines
.
Nor
hee
that
is
humbled
by
an
other
;
either
immediately
by
God
for
a
time
,
and
presently
to
returne
to
his
former
obstinacy
,
as
Pharaoh
,
Iulian
,
Herod
,
and
the
like
;
against
whom
the
Prophet
Ieremy
most
justly
,
Percussisti
eos
(
Domine
)
&
non
doluêrunt
,
Thou
hast
smitten
them
(
O
Lord
)
and
they
have
not
grieved
;
Blame
mee
not
then
,
if
I
lift
up
my
voyce
like
a
trumpet
,
and
close
up
both
Parable
,
Event
,
and
Application
,
and
all
pathetically
with
the
Prophet
.
O
earth
,
earth
,
earth
,
heare
the
word
of
the
Lord
.
Earth
by
creation
,
Earth
by
continuance
,
Earth
by
resolution
,
looke
but
into
thy
first
principles
,
thou
camest
earth
,
thou
remainest
earth
,
and
thou
returnest
earth
.
O
earth
,
earth
,
earth
,
heare
the
word
of
the
Lord
.
Looke
but
into
thy
best
thoughts
,
they
perish
with
thine
earth
;
looke
but
upon
thy
freshest
beautie
,
it
fades
before
thine
earth
;
looke
but
into
thy
soundest
wisedome
,
it
savours
of
thine
earth
.
O
earth
,
earth
,
earth
,
&c.
Looke
but
above
thee
,
and
behold
an
angry
God
of
vengeance
,
that
alwayes
resists
proud
earth
;
Looke
but
beneath
thee
,
and
behold
an
ever-burning
Tophet
prepared
of
old
to
torment
proud
earth
;
Looke
but
within
thee
,
and
behold
a
puddle
and
sinke
of
sinne
that
corrupts
proud
earth
;
Looke
but
against
thee
,
and
behold
thine
adversary
the
divell
,
like
a
roaring
Lion
,
alwayes
ready
at
hand
to
accuse
and
condemne
proud
earth
;
Looke
but
round
about
thee
,
and
behold
many
thousands
farre
more
deserving
,
and
yet
farre
more
humble
vessels
then
thy selfe
,
of
earth
.
And
lastly
,
looke
but
right
before
thee
,
and
so
looke
once
for
all
,
and
behold
the
Author
and
finisher
of
thine
earth
;
marke
,
and
learne
,
what
a
singular
precept
and
president
hee
reads
unto
thee
,
even
in
terrâ
tuâ
in
thine
owne
earth
.
He
,
that
was
an
eternall
and
ever-blessed
spirit
,
humbled
himselfe
so
low
,
as
to
stoope
to
a
mortall
and
miserable
lump
of
thine
earth
;
And
in
that
earth
he
did
infimum
sapere
in
altissimo
clothe
the
highest
majestie
with
lowest
misery
;
And
in
that
misery
,
hee
was
liberrimus
agens
though
miserrimus
patiens
;
hee
was
not
humbled
by
an
other
,
but
quia
ipse
voluit
,
hee
humbled
himselfe
;
Neither
was
hee
superficially
,
but
substantially
humble
,
and
obediently
humble
,
and
legally
obedient
,
and
singularly
legall
,
Oh
Earth
,
earth
,
earth
,
canst
thou
behold
humble
God-man
,
cloathed
in
the
ragged
humilitie
of
thine
earth
,
and
thy selfe
not
clothed
so
much
as
with
one
ragge
of
the
glorious
humilitie
of
that
God
?
canst
thou
for
shame
endure
so
miserable
a
Solecisme
as
humilem
Deum
&
superbum
hominem
,
an
humble
God
of
heaven
,
and
a
proud
man
of
earth
?
wert
thou
any
thing
else
but
earth
,
thou
wouldst
never
spread
it
so
proudly
upon
the
face
of
the
earth
,
terra
oalcans
terram
,
as
if
the
earth
should
never
set
her
foote
upon
thy
face
.
Cannot
the
bitter
passion
of
thy
Saviour
,
that
split
the
very
stones
,
peirce
thine
earth
?
or
his
powerfull
resurrection
that
raised
so
many
dead
,
quicken
thy
Tabitha
Cumi
)
with
her
blessed
Saviour
,
that
first
found
her
,
never
to
become
a
stranger
more
unto
us
;
but
that
every
Easter
shee
may
spring
a
fresh
,
and
bud
out
of
the
earth
with
that
Prim-rose
of
Sharon
,
and
Lillie
of
the
vallies
;
that
no
longer
proud
but
humble
earth
may
bee
our
Epithite
.
That
beeing
at
this
instant
raised
(
with
our
blessed
Saviour
)
from
pride
to
humilitie
,
we
may
be
hereafter
raised
with
him
from
humilitie
to
glory
.
Which
hee
for
his
tender
mercy
grant
us
,
who
by
his
precious
blood
so
dearely
bought
us
,
Iesus
Christ
the
righteous
;
to
whom
,
with
the
Father
,
and
the
blessed
Spirit
,
be
ascribed
as
is
most
meete
,
all
possible
honor
,
glory
,
power
,
praise
,
might
,
majestie
,
and
dominion
,
now
and
for
ever
,
Amen
.
Soli
Deo
tri-uni
Gloria
.
Recensui
Librum
hunc
cui
titulus
(
The
mirror
of
pure
Devotion
,
&c.
)
in
quo
nihil
reperio
quò
minùs
cum
utilitate
publicâ
Imprimatur
,
modò
intra
quatuor
menses
proximè
sequentes
typis
mandetur
.
Ex
aedi
:
Londin
:
Nov.
3.
1634.
Sa.
Baker
.