THE
CHRISTIAN
SACRIFICE
.
PROVERBS
23.
26.
My
Sonne
give
me
thine
heart
.
THe
text
is
briefe
,
the
words
few
,
but
full
,
[
*
](A04101-e10560-b)
*
Stilo
brevis
doctrina
uberior
,
&c
Sal.
in
Ep.
Euch.
episscopo
.
for
many
words
need
not
amongst
friends
:
friends
in
that
neer
Relation
,
as
Father
and
Sonne
:
the
title
of
Father
imports
name
of
Sonne
Obedience
:
and
where
there
is
Authoritie
and
Veleitie
,
Power
to
command
,
and
will
to
Obey
,
it
is
but
command
and
it
is
done
:
but
this
is
an
intreatie
,
no
command
:
and
it
cannot
be
,
that
a
father
(
who
hath
power
to
command
)
should
entreat
a
Sonne
,
and
be
said
nay
:
this
is
the
easiest
request
that
can
be
made
[
My
Sonne
give
me
thine
heart
]
and
yet
the
hardest
suite
,
that
can
be
granted
,
for
he
that
gives
his
Heart
,
gives
himselfe
,
and
all
hee
[
*
](A04101-e10630-b)
*
Aq.
prima
secundae
.
q.
17.
art.
9.
arg.
1.
Idem
prima
secundae
q.
38.
art.
5.
resp.
3.
hath
.
And
now
whilst
God
calls
for
the
heart
,
let
me
intreat
the
eare
(
your
patience
and
attention
)
that
what
I
shall
speak
,
passing
from
the
eare
to
the
heart
,
may
set
it
in
a
right
temper
to
God-ward
,
may
fit
and
dispose
it
for
such
a
sacrifice
as
God
accepteth
:
all
other
Sacrifices
without
My
sonne
give
me
thine
Heart
.
The
words
are
Salomons
,
and
Salomon
here
speakes
,
not
in
his
owne
name
,
but
in
Gods
:
God
by
him
calls
us
sonnes
:
and
he
for
God
requires
our
Hearts
:
It
is
God
,
that
confers
the
Dignitie
,
and
God
that
requires
the
Dutie
:
and
he
doth
it
in
the
sweetest
termes
of
Relation
,
he
comes
in
love
,
and
speaks
in
the
language
of
a
Father
.
My
sonne
give
me
thine
heart
.
My
Sonne
,
saith
God
,
and
in
saying
so
,
he
teacheth
us
what
we
should
say
:
for
God
in
suing
to
us
,
calling
us
,
his
Sonnes
,
teacheth
us
,
in
praying
to
him
,
to
call
him
Our
Father
:
and
this
should
serve
as
a
common
Rule
to
all
:
that
none
,
in
any
case
,
dare
to
approach
into
Gods
presence
,
or
mention
him
,
without
the
Addition
of
his
just
Titles
.
Reverence
,
and
Humilitie
,
best
pleases
him
,
and
becomes
us
:
In
some
cases
he
admittes
Boldnesse
,
in
any
case
detestes
Rudenesse
:
at
the
least
aford
him
what
he
vouchsafeth
us
,
titles
of
Respect
;
seeing
wee
are
taught
to
call
him
,
Our
Father
,
because
he
calleth
us
,
his
sonnes
.
My
sonne
,
saith
God
,
here
is
his
Interest
,
Give
me
thy
heart
,
there
is
his
Request
:
And
hard
it
were
,
that
a
father
should
not
speed
,
when
he
entreats
his
Sonne
,
whatsoever
his
suit
be
:
the
Request
is
reasonable
,
and
unreasonable
,
yea
more
,
unnaturall
were
that
Sonne
,
to
denie
that
Father
any
thing
,
to
whom
he
owes
all
:
Indeed
he
were
too
facile
,
that
would
entrust
his
Heart
with
every
one
:
It
uses
not
to
be
communicated
;
appropriated
for
the
most
part
,
to
some
one
,
or
two
,
and
those
dearest
friends
:
for
carefull
a
man
is
,
to
whom
he
imparts
his
heart
:
but
from
a
Father
(
such
a
one
as
God
)
nothing
should
bee
with-held
that
he
would
have
,
thou
must
render
up
when
he
requests
:
My
Sonne
give
me
thine
heart
.
This
is
Gods
suite
to
Man
,
and
he
preferres
his
suite
by
way
of
Petition
,
and
to
the
Petition
he
addes
a
Preface
.
The
Preface
is
a
gentle
compellation
,
My
sonne
:
the
Tenour
of
the
Petition
,
Give
me
thine
heart
.
And
yet
,
to
call
this
a
Petition
is
not
so
kindly
a
Terme
:
a
Father
to
petition
his
Son
:
Is
it
not
a
Precept
rather
:
jubet
non
orat
pater
,
the
stile
of
a
father
,
is
Imperative
,
not
optative
,
and
the
Father
that
speakes
here
is
in
the
same
moode
Biddes
,
but
Beseeches
too
.
The
law
,
that
was
imperative
only
,
presented
God
unto
us
,
as
a
Lord
,
the
Gospel
is
more
mild
&
gentle
,
&
reveals
him
as
a
father
;
&
when
our
Lord
became
our
Father
,
then
was
the
rigour
turned
into
Love
,
and
in
love
there
is
a
majestie
,
as
well
as
sweetnesse
,
which
not
only
allures
,
but
awes
us
:
If
still
therefore
wee
call
this
a
Petition
,
it
derogates
nothing
from
Gods
Authoritie
;
his
Petition
hath
the
force
of
a
precept
,
and
acquaints
us
with
our
dutie
as
well
as
his
desire
;
call
it
then
still
a
Petition
,
or
what
else
you
will
please
to
call
it
,
you
shall
find
it
hath
a
double
aspect
,
to
God
,
and
to
Man
.
As
it
Relates
to
God
,
it
points
out
his
love
,
and
Authoritie
.
His
Love
,
in
owning
us
,
for
his
Sonnes
.
His
Authoritie
,
in
vouchsafing
to
become
Our
Father
.
As
it
Relates
to
man
,
it
points
out
his
Dignitie
,
his
Dutie
.
His
Dignitie
,
to
be
the
Sonne
of
God
.
His
Dutie
,
to
do
what
becomes
Gods
Sonne
.
His
Love
hath
exalted
us
to
the
dignity
of
Sons
.
His
Authoritie
calles
for
the
Dutie
of
Sonnes
.
And
no
share
shall
we
have
in
the
Dignitie
,
except
we
performe
the
Dutie
;
our
Dutie
it
is
,
to
give
God
our
hearts
:
and
then
he
will
give
us
the
Dignitie
to
become
his
Sonnes
.
First
,
My
Sonne
,
It
had
not
beene
much
to
be
called
Sonne
,
had
not
God
vouchsafed
to
become
the
Father
:
Sonne
is
but
an
usuall
and
ordinary
complement
of
a
superior
to
his
inferior
,
Sonne
saith
Abraham
to
Dives
in
Hell
:
But
My
Sonne
!
comes
from
the
bowels
of
a
Father
,
and
a
title
of
great
Dignitie
it
is
,
when
God
speaks
it
.
My
Sonne
,
saith
God
,
and
in
saying
so
,
he
expresses
his
love
,
and
commends
our
Dignitie
:
Saint
John
would
have
all
to
note
this
,
and
therefore
markes
it
out
with
an
Ecce
.
1.
John
3.
1.
Behold
what
manner
of
love
the
father
hath
bestowed
on
us
,
that
we
should
be
called
the
sonnes
of
God
.
It
is
his
love
,
his
free
and
unmerited
love
,
that
hath
thus
exalted
us
;
It
is
the
Lords
doing
,
and
it
is
marveilous
in
our
eyes
,
marveilous
indeed
,
for
a
wretched
man
to
become
Gods
sonne
:
had
it
been
My
servant
,
it
had
beene
honour
enough
for
man
;
the
greatest
Saints
were
ambitious
of
no
greater
title
,
there
is
Abraham
his
Servant
,
and
Moses
his
Servant
;
Psal.
105.
and
David
in
the
116.
Psalme
ingeminates
the
title
,
as
if
he
were
delighted
with
it
,
and
tooke
pleasure
to
repeat
it
;
O
Lord
(
saith
he
)
truly
I
am
thy
servant
,
thy
servant
,
and
the
Sonne
of
thine
hand-maid
:
nay
the
blessed
Virgin
,
who
had
the
honor
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Mother
of
God
:
yet
her
humilitie
lookes
no
higher
then
a
servant
,
ecce
[
*
](A04101-e11270-b)
*
Luk.
1.
38.
ancilla
domini
,
Behold
the
hand-maid
of
the
Lord
,
nay
more
yet
,
he
that
was
Lord
of
all
became
a
servant
,
So
by
Gods
own
compellation
,
Esay
.
53.
11.
So
by
his
owne
profession
.
4.
Matth.
20.
28.
and
no
more
in
the
worlds
estimation
,
Philip.
2.
7.
enough
it
is
for
any
man
,
to
be
reckoned
amongst
these
worthies
,
to
be
of
Gods
familie
,
in
any
Relation
:
but
God
thinkes
it
not
enough
for
his
Love
:
It
is
not
therefore
,
My
servant
,
but
My
Sonne
.
We
,
that
were
unworthy
to
be
accounted
servants
,
he
hath
advanced
to
the
honour
of
Sonnes
.
Not
My
Servant
therefore
,
but
My
Sonne
.
Nay
,
not
my
friend
!
this
priviledge
had
Abraham
,
the
father
of
the
faithfull
.
Ja.
2.
23.
for
his
faith
:
And
the
same
is
promised
to
Christs
disciples
,
upon
condition
of
their
obedience
.
Jo.
15.
14.
And
a
great
prerogative
[
*
](A04101-e11480-b)
*
Gen.
18.
17.
Pet.
1.
4.
:
yet
it
is
not
my
freind
,
but
My
Sonne
:
for
Gods
love
which
is
infinite
,
knows
no
bounds
,
but
extends
to
the
highest
degree
of
kindnesse
,
and
calls
man
now
,
not
my
Servant
,
not
my
Freind
only
,
but
my
Sonne
.
To
be
of
Gods
Court
,
his
servant
,
is
much
:
to
be
of
his
counsel
,
his
Friend
,
is
much
more
:
but
to
be
partakers
of
the
Divine
nature
,
the
Sonne
of
God
,
is
most
of
all
:
of
this
I
may
say
,
as
Elizabeth
,
in
a
case
not
much
unlike
,
unde
hoc
mihi
:
[
*
](A04101-e11550-b)
*
Luk.
1.
43.
whence
is
this
to
me
,
that
I
should
be
called
the
Son
of
God
.
But
how
the
Sonne
of
God
?
Or
what
Sonne
doth
God
here
meane
?
Not
his
naturall
Son
!
so
is
none
,
but
Christ
as
God
;
he
is
both
Primogenitus
,
and
unigenitus
;
his
first-begotten
,
and
only-begotten
;
of
the
same
essence
;
consubstantiall
,
coaeternal
,
and
coaequal
with
the
father
;
begotten
by
an
unspeakable
Generation
,
which
we
may
adore
,
cannot
search
out
;
for
who
shall
declare
his
Generation
.
Esay
53.
8.
Yea
Christ
as
man
,
by
grace
of
hypostatical
,
or
personall
union
,
is
after
a
speciall
manner
,
the
Sonne
of
God
,
so
fore-told
to
be
,
before
he
was
so
;
Luke
1.
32.
That
holy
thing
that
shall
be
borne
of
thee
,
shall
be
called
the
Sonne
of
God
.
And
so
declar'd
to
be
,
when
he
was
so
;
Matth.
3.
17.
This
is
my
beloved
Sonne
,
in
whom
I
am
well-plea-sed
.
And
thus
,
is
none
the
Sonne
of
God
,
but
only
he
,
who
both
by
nature
,
and
the
union
of
his
person
,
is
indeed
,
the
very
Sonne
of
God
.
Others
there
are
,
whom
holy
Scripture
hath
honoured
with
this
title
.
Adam
he
was
so
,
by
Creation
,
the
immediate
Sonne
of
God
,
for
God
was
Father
,
Mother
,
God-Father
;
made
him
,
produced
him
,
named
him
.
Luke
3.
The
Angels
they
are
so
,
made
in
Gods
image
,
and
stiled
his
Sonnes
.
Psal.
89.
6.
And
so
are
Kings
,
by
Gods
owne
ordination
,
and
special
appointment
,
the
Sonnes
of
God
.
Psal.
82.
6.
I
have
said
ye
are
Gods
,
and
all
of
you
are
Children
of
the
most
high
.
This
title
thus
taken
,
is
a
singular
prerogative
,
peculiar
to
some
special
persons
.
But
here
,
we
will
take
it
more
generally
,
as
it
is
a
common
title
,
given
by
God
to
all
the
faithfull
.
My
Sonne
.
Not
by
naturall
Generation
,
for
so
is
none
,
but
Christ
as
God
.
Not
by
grace
of
personall
union
,
for
so
is
none
,
but
Christ
as
man
.
Not
by
immediate
creation
,
for
so
was
Adam
,
and
the
Angels
only
.
Nor
by
Divine
Ordination
,
for
so
are
Kings
and
Princes
only
.
But
by
grace
,
&
adoption
,
every
true
beleever
,
is
truly
the
Son
of
God
.
The
faithfull
by
adoption
,
are
filij
designati
,
appointed
by
the
Father
for
the
Sons
of
God
.
Through
the
Redemption
that
is
in
Christ
Jesus
,
they
are
filii
facti
,
made
the
Sonnes
of
God
.
And
by
the
laver
of
regeneration
,
they
are
filii
signati
,
sealed
by
the
Spirit
,
for
the
Sons
of
God
.
They
are
first
designed
by
the
Father
for
heires
.
Then
really
made
and
accepted
by
Christ
for
Coheyres
.
And
finally
assured
by
the
holy
Ghost
of
an
Inheritance
undefiled
,
that
fadeth
not
away
,
reserved
for
them
in
the
heavens
.
Gods
Sonnes
the
faithfull
are
,
before
they
are
:
so
in
the
purpose
of
the
parentes
peremptores
,
our
parents
are
our
murtherers
,
wee
derive
from
them
the
contagion
of
sinne
*
:
and
Mans
freedome
from
this
wretched
condition
,
and
translation
into
the
glorious
libertie
of
the
Sonnes
of
God
,
is
a
worke
of
Grace
,
Gods
entire
worke
,
so
Saint
James
,
Of
his
owne
will
begate
he
us
with
the
word
of
Truth
.
cap.
1.
18.
with
the
washing
of
water
by
the
Word
:
so
Saint
Paul
.
Eph.
5.
26.
Accedit
verbum
ad
elementum
&
fit
Sacramentum
,
by
the
power
of
the
word
the
Element
is
made
a
Sacrament
.
And
that
water
whose
common
use
was
to
wash
the
bodie
from
filth
,
now
serves
for
a
holy
use
to
clense
the
soule
from
sin
:
to
this
use
,
God
hath
ordained
it
,
and
his
Spirit
accompanies
his
owne
Ordinance
:
which
(
whilst
the
eye
is
fixed
upon
the
signe
)
the
water
)
carries
the
minde
to
the
consideration
,
and
so
on
in
a
sweet
meditation
of
the
thing
signified
(
the
blood
of
Christ
)
by
that
the
Baptist
washes
the
bodie
,
with
this
the
holy
Ghost
clenseth
the
soule
:
and
this
cleansing
is
a
changing
also
,
persona
tingitur
,
&
natura
mutatur
:
And
now
,
brethren
,
you
see
your
calling
,
how
the
sons
of
Adam
are
made
the
sonnes
of
God
,
here
's
an
Alteration
which
the
spirituall
eye
may
easily
discover
.
First
here
is
a
change
of
our
estate
and
condition
:
when
we
were
enemies
we
were
reconciled
unto
God
by
the
blood
of
his
sonne
,
who
by
his
death
overcame
death
,
which
we
had
deserved
;
suffered
for
sinne
,
which
we
had
committed
:
fulfilled
Gods
law
,
which
we
had
violated
:
satisfied
his
justice
,
which
we
had
offended
;
appeased
his
wrath
,
which
we
had
kindled
:
recovered
his
favor
,
and
made
our
peace
,
and
by
this
means
we
that
were
by
nature
children
of
wrath
,
by
that
Grace
and
favour
which
Christ
hath
obtained
for
us
at
Gods
hands
are
taken
in
to
be
the
sonnes
of
God
:
for
so
well
pleased
was
he
with
the
obedience
of
the
naturall
sonne
,
that
for
his
sake
,
and
at
his
intercession
,
he
is
pleased
to
accept
us
for
his
sonnes
;
thus
Christ
became
our
baile
,
and
surety
,
undertooke
for
us
,
and
humbled
himselfe
to
the
meanesse
of
a
servant
,
that
we
might
be
advanced
to
the
estate
of
sonnes
.
And
that
our
nature
may
be
fit
for
that
estate
there
's
a
change
of
that
too
;
the
change
of
our
estate
is
ascribed
to
the
Jesus
Christ
,
and
so
are
made
wise
,
righteous
,
holy
,
mercifull
,
immortal
,
and
glorious
like
God
,
in
respect
of
the
qualities
not
equality
;
our
vertues
being
but
a
ray
of
his
Son
,
a
sparke
of
his
eternall
To
this
new
man
,
there
is
not
wanting
a
new
name
;
and
names
are
given
to
expresse
the
nature
of
things
:
now
no
name
can
so
fully
,
and
so
fitly
notifie
him
,
who
is
made
partaker
of
the
divine
nature
,
adopted
to
the
inheritance
of
glory
,
and
immortality
,
in
the
kingdome
of
heaven
,
as
this
of
Gods
son
:
here
then
is
a
change
of
our
names
too
,
there
are
no
more
termes
of
hostility
between
God
and
man
,
the
enmity
is
now
abolished
,
and
all
such
names
as
carrie
in
them
sorrow
,
shame
,
and
misery
are
done
away
;
and
a
new
name
that
imports
comfort
,
glory
,
and
felicity
is
imposed
;
and
now
we
are
no
more
enemies
but
sonnes
;
now
surely
this
is
good
newes
to
heare
the
father
hath
found
his
lost
sonne
:
an
Angell
is
not
an
able
and
sufficient
messenger
,
God
him-himselfe
bowes
the
heavens
and
comes
downe
:
ecce
novum
behold
a
new
thing
upon
earth
Esay
43.
19.
This
is
novum
and
inauditum
,
a
thing
never
heard
of
before
:
God
in
the
flesh
revealed
it
;
heaven
and
earth
,
God
and
man
reconciled
,
good
tidings
!
Blessed
be
the
peace
maker
;
God
and
man
made
friends
,
good
news
welcome
be
he
whosoever
brings
it
,
his
lips
are
gracious
,
and
his
feet
beautifull
:
whose
heart
doth
not
leape
for
joy
,
to
heare
himselfe
(
by
the
everlasting
Father
)
called
my
Sonne
.
And
this
new
name
must
be
attended
with
a
our
Father
,
should
be
blamelesse
and
harmelesse
,
the
sonnes
of
God
without
rebuke
,
Phil.
2.
15.
a
godly
name
and
a
wicked
life
agree
not
:
sinners
are
hardened
,
and
God
dishonoured
,
when
he
that
is
called
a
sonne
of
God
,
behaves
himselfe
as
a
servant
of
sinne
:
it
is
very
fit
that
every
sonne
of
God
should
imitate
his
Old
things
are
past
,
behold
all
things
are
become
new
:
new
estate
,
new
nature
,
new
name
,
new
life
.
Estate
happy
,
the
merit
of
Christ
hath
purchased
that
:
nature
holy
,
the
spirit
of
Christ
hath
sanctified
that
:
name
heavenly
,
the
love
of
God
hath
bestowed
that
:
life
godly
,
the
grace
of
God
hath
wrought
that
:
happy
estate
,
holy
nature
,
heavenly
name
,
godly
life
,
man
is
now
a
sonne
by
grace
not
unworthy
to
be
own'd
of
so
great
a
At
length
,
I
have
brought
you
to
the
height
of
Gods
love
,
and
Mans
Dignity
.
Gods
Love
never
so
Man
never
so
dignified
!
who
am
I
?
and
what
is
my
fathers
house
(
saith
David
)
that
I
should
be
Sonne
in
law
to
a
King
?
what
is
fraile
man
,
that
he
should
be
exalted
to
the
dignitie
of
Gods
son
,
called
to
the
hope
,
and
invested
with
some
possession
of
eternall
life
:
what
a
happinesse
is
this
,
above
the
rest
of
mankind
,
who
through
ignorance
and
unbeliefe
abide
still
in
misery
:
and
I
would
to
God
,
he
would
perswade
the
hearts
of
all
men
,
to
account
this
their
chiefest
honour
,
to
be
Gods
sons
,
religion
is
and
ever
hath
been
,
the
honor
and
safety
too
,
of
kingdomes
,
familyes
,
and
particular
persons
:
and
this
of
Gods
sonne
,
preferred
before
the
most
glorious
titles
:
It
was
the
Religious
boast
of
the
Emperor
Theodosius
,
malo
esse
membrum
eccelesiae
quam
caput
imperij
:
and
in
the
most
magnificent
,
it
is
an
addition
to
their
honor
,
to
be
Gods
sonnes
:
the
greatest
in
the
world
is
nothing
,
if
he
be
lesse
,
the
meanest
is
enough
,
if
he
be
so
much
;
and
so
much
is
every
true
beleever
:
for
to
as
many
as
received
him
to
them
gave
he
power
to
become
the
sonnes
of
God
,
even
to
them
that
believe
on
his
name
Jo.
1.
12.
How
is
it
then
,
this
priviledge
is
so
sleighted
and
undervalued
of
many
,
and
carnall
alliance
and
kindred
so
much
stood
upon
by
all
:
men
account
their
carnall
pedegrees
,
and
if
they
can
reckon
a
great
man
of
their
house
how
they
glory
in
it
,
whereas
there
is
greater
cause
of
boasting
,
to
be
of
Gods
family
,
then
to
be
descended
from
the
loynes
of
Princes
:
for
carnall
affinity
is
but
transitory
,
it
abideth
not
;
Kingdomes
and
families
have
their
periods
;
and
in
death
there
is
a
dissolution
of
al
kindred
after
the
flesh
,
the
mightiest
man
alive
,
must
one
day
say
to
corruption
,
thou
art
my
Father
,
art
my
Mother
,
and
my
Sister
,
but
our
alliance
here
by
faith
;
death
nor
the
grave
hath
no
power
over
;
Many
excellent
things
are
spoken
of
you
ye
sons
of
God!
but
what
man
lives
,
that
dares
challenge
to
himself
this
priviledg
?
seeing
every
man
is
a
sinner
,
&
if
a
sinner
,
no
son
,
for
he
that
is
borne
of
sinneth
not
.
1.
Jo.
5.
18.
how
sinneth
not
?
sinneth
not
at
all
?
God
never
gave
any
such
priviledge
to
the
regenerate
(
saith
Oecumenius
)
for
the
If
we
say
we
have
no
sinne
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
.
Wee
sinne
daily
and
hourely
,
the
best
of
us
,
but
the
best
of
us
,
sinne
no
otherwise
Not
totally
,
with
a
fulnesse
of
consent
,
quasi
ad
peccatum
vacantes
,
but
over
come
through
infirmity
,
with
strength
of
tentation
.
Nor
finally
,
ad
mortem
,
they
sin
not
that
is
,
sin
not
untodeath
that
sin
,
for
which
the
holy
Ghost
hath
said
thou
shalt
not
pray
,
In
all
their
sinnes
there
is
still
place
left
for
their
humiliation
and
Christs
Intercession
,
so
still
they
are
innocent
from
the
great
offence
,
for
although
many
lesser
sins
do
passe
them
without
their
knowledge
:
and
many
greater
sinnes
be
committed
with
their
knowledge
:
yet
in
the
escape
of
those
lesse
,
and
the
committing
of
these
greater
,
they
are
patients
,
not
Agents
,
not
obedient
to
the
rule
of
sinne
,
but
overmastered
by
the
rage
of
sinne
;
here
is
St.
Pauls
case
just
Ro.
7.
malum
quod
nolo
facio
,
they
sinne
unwillingly
,
and
their
unwillingnesse
to
sinne
will
appeare
in
their
heavinesse
for
sinne
when
the
remembrance
is
grievous
unto
them
,
the
burden
intolerable
,
then
is
the
waight
not
charged
on
them
but
laid
upon
him
who
hath
satisfied
Gods
justice
,
for
it
,
by
bearing
it
on
his
owne
body
on
the
tree
,
for
whose
sake
,
lesser
and
unknowne
sinnes
charitate
absconduntur
are
in
charity
covered
and
our
greater
and
well
known
sins
poenitentia
abluuntur
are
by
actuall
and
unfained
sinners
.
No
sinners
!
for
being
justified
by
faith
they
have
not
onely
a
plenary
remission
of
all
sinnes
that
are
passed
actually
purchased
by
the
blood
of
Jesus
;
but
also
a
preservation
from
sinnes
to
come
,
effectually
promised
by
the
spirit
of
grace
.
But
sinners
!
in
regard
of
that
inherent
corruption
,
which
against
their
wils
,
doth
lead
them
captive
into
actuall
transgressions
.
For
as
there
is
semen
gratiae
,
a
seed
of
grace
,
in
the
regenerate
,
which
will
not
suffer
them
totally
to
sinne
.
So
also
there
is
semen
peccatia
seed
of
sin
which
wil
not
suffer
them
wholy
to
be
sanctified
.
Christ
by
his
death
indeed
,
hath
wholy
taken
away
both
reatum
&
suppliciun
,
the
guilt
and
eternal
punishment
of
sin
:
but
he
hath
not
absolutely
taken
away
,
but
noly
weakned
Concupiscience
the
root
&
seed
of
sin
:
which
though
it
be
not
as
grace
is
,
an
immortall
seed
,
1
Pet.
1.
23.
yet
it
is
as
graceis
,
a
remaining
seed
.
1.
Jo.
3.
9.
rooted
and
growing
in
our
nature
.
It
is
not
a
condemning
,
not
a
raigning
,
but
a
remaining
sinne
,
abiding
in
our
flesh
and
substance
;
must
have
no
place
in
our
liking
,
and
affections
and
so
it
may
sometimes
somewhat
lessen
&
abate
our
comfort
,
but
can
never
destroy
our
happinesse
,
whilest
this
body
of
sin
,
is
kept
from
raigning
in
our
sinfull
body
and
brought
into
subjection
by
the
wholsome
discipline
of
spirituall
mortification
,
and
then
this
stimueles
carnis
this
throne
the
flesh
like
a
Serpent
without
a
sting
hath
motum
&
morsum
,
non
venenum
.
It
may
stir
,
and
bite
us
;
cannot
hurt
nor
kill
us
:
It
may
bruise
our
heele
,
but
we
shall
bruise
it's
head
.
And
thus
though
we
be
set
in
the
middest
of
evill
yet
God
withholdeth
not
his
tender
mercyes
from
us
but
his
loving
kindnesse
,
and
his
truth
continually
preserveth
us
Psal.
40.
11.
And
the
Lord
shall
deliver
me
from
every
evill
worke
(
saith
St.
Paul
and
will
preserve
me
to
his
heavenly
kingdome
.
2
Tim.
4.
18.
Sinne
it
makes
no
change
in
God
;
it
must
in
man
,
Gods
grace
in
man
,
makes
man
to
repent
of
his
sinne
against
God
.
Mans
sinne
against
God
,
makes
not
God
Repent
of
his
grace
towards
man
.
1
Man
Repents
for
sinne
,
and
his
repentance
sendes
him
to
the
throne
of
grace
,
to
beg
pardon
for
his
sinne
:
where
we
have
an
advocate
with
the
father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sinnes
.
2
God
repents
not
of
his
grace
if
man
repent
of
his
sinne
,
wherefore
that
wee
may
continue
in
his
favour
,
we
must
come
before
him
like
the
publican
into
the
Temple
with
contrition
in
our
heartes
;
and
like
the
lost
sonne
to
his
Father
with
confession
in
our
mouths
the
Pharisie
stood
upon
his
justification
,
the
Christian
must
not
,
confession
is
the
way
to
absolution
,
and
thus
although
we
offend
God
daily
by
our
sinnes
,
yet
is
he
pleased
againe
by
our
repentance
,
he
repents
not
of
his
grace
but
is
faithfull
and
just
,
if
we
confesse
he
forgives
.
True
it
is
God
will
not
connive
at
the
errors
of
his
children
,
he
will
be
angry
with
them
for
their
offences
,
as
a
father
with
his
sonnes
;
and
in
his
anger
visit
their
transgressions
with
the
rod
,
and
their
iniquities
with
scourges
:
but
can
a
Father
forget
?
can
a
Mother
forget
?
they
may
,
I
will
not
,
(
saith
God
)
Esay
49.
15.
he
will
not
take
away
his
loving
kindnesse
,
nor
suffer
his
faithfulnesse
to
faile
:
he
hath
sworne
by
his
holinesse
he
will
not
;
the
foundation
of
God
standeth
firme
he
changeth
not
,
but
workes
a
change
in
man
for
sinne
that
his
purpose
according
to
election
might
stand
*
this
is
his
purpose
For
if
when
wee
were
enemies
we
were
reconciled
unto
God
by
the
death
of
his
sonne
:
much
more
being
reconciled
we
shall
be
saved
by
his
life
Ro.
5.
9.
for
he
living
to
make
intercession
for
us
is
able
to
preserve
his
own
mercies
in
us
.
Thus
God
against
all
opposition
of
sin
and
Sathan
hath
exalted
us
to
the
dignity
of
sonnes
:
and
if
after
this
advancement
through
infirmity
,
we
fall
into
sinne
:
shall
we
account
our selves
no
sonnes
because
sinners
?
If
we
be
truly
humbled
for
our
sins
,
hartily
loath
them
,
desire
to
leave
them
,
constantly
purpose
to
forsake
them
,
&
to
sin
no
more
,
If
we
bewail
sins
past
,
beware
of
sinnes
to
come
strive
against
present
Corruptions
and
by
humble
confession
seeke
for
absolution
,
it
argues
we
ar
truely
penitent
,
&
where
God
sees
true
repentance
,
he
sees
no
sin
:
By
sin
we
go
from
God
,
and
then
he
disclames
us
:
but
by
repentance
we
come
againe
unto
him
,
and
whensoever
we
returne
he
receives
us
.
When
the
prodigall
said
I
will
go
unto
my
Father
and
say
father
I
have
sinned
:
the
father
upbraides
not
his
former
Riot
,
but
entertains
him
as
his
son
,
this
my
sonne
was
dead
but
is
now
alive
;
though
he
had
lost
the
duty
of
a
sonne
,
yet
had
not
God
lost
the
bowels
of
a
Father
:
he
retained
still
his
fatherly
affection
,
and
delict
a
non
videt
vis
amoris
love
doth
cover
a
multitude
of
sinnes
*
it
may
stand
therefore
with
the
honor
of
a
father
,
(
such
an
one
as
God
)
to
own
sinners
for
his
sons
,
provided
they
have
sorrowed
heartily
for
their
sins
,
and
then
,
with
God
they
that
have
sorrowed
are
as
if
they
had
not
sinned
;
But
may
it
stand
with
the
piety
of
a
father
to
leave
his
children
in
distresse
,
and
to
expose
them
to
want
&
misery
,
If
God
be
their
father
where
is
his
care
over
them
?
his
provision
for
them
?
or
can
it
be
that
the
sonnes
of
the
highest
should
not
be
so
wel
provided
for
as
the
fowles
of
the
ayre
and
foxes
of
the
field
?
sometimes
it
so
falleth
out
that
God
hath
a
strict
hand
over
his
own
family
,
concealing
from
them
the
good
he
intendeth
to
them
,
and
withholding
from
them
these
present
blessings
which
in
a
plentifull
measure
he
powreth
into
the
lappes
of
the
men
of
this
world
;
not
that
he
neglecteth
his
owne
whilest
he
thus
regardeth
others
,
as
if
he
had
forgotten
to
be
gracious
,
and
shut
up
his
loving
kindnesse
in
displeasure
,
but
by
some
troubles
in
this
life
,
to
make
their
joyes
more
full
,
with
the
assured
hope
of
glory
and
happinesse
in
the
life
to
come
:
nor
is
he
wanting
to
them
in
the
things
of
this
life
,
whereof
they
have
the
promise
,
and
shall
have
the
possession
too
,
when
It
should
suffice
them
to
know
that
not
here
,
but
in
heaven
,
where
their
Father
is
,
their
inheritance
is
,
there
must
their
hope
be
fixed
,
on
that
their
care
placed
,
and
for
these
temporall
blessings
they
must
cast
their
care
upon
God
,
and
depend
upon
his
fatherly
providence
,
who
knows
their
wants
and
will
supplie
them
,
your
heavenly
Father
knoweth
whereof
you
have
need
(
saith
Christ
)
and
It
is
not
then
against
the
honestie
,
and
it
may
well
agree
with
the
pietie
of
a
Father
(
such
an
one
as
God
)
to
owne
a
wretched
,
if
a
contrite
sinner
,
for
his
beloved
Sonne
.
But
all
this
while
,
this
Title
seems
to
determine
the
Relation
to
one
Sex
;
seems
,
but
doth
not
:
for
God
,
who
of
the
woman
requires
the
dutie
,
will
his
Justice
permit
her
to
be
excluded
from
the
Dignitie
?
certainly
no!
the
word
is
not
to
be
restrained
to
the
sex
,
but
extended
to
so
many
of
the
whole
kind
,
as
truly
beleeve
,
whether
they
be
male
or
female
;
for
God
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
maks
no
difference
of
sexes
,
ages
,
nations
,
professions
,
degrees
,
estates
or
conditions
of
men
,
but
he
that
is
Lord
of
all
,
is
rich
unto
all
that
call
upon
him
,
male
and
female
,
Jew
and
Gentile
,
young
and
old
,
rich
and
poore
,
prince
and
people
,
bond
and
free
,
if
true
beleevers
,
he
ownes
them
all
without
difference
for
his
Children
.
And
yet
there
is
a
difference
amongst
them
,
both
in
respect
of
Gods
grace
towards
them
,
and
his
grace
in
them
;
they
are
all
beloved
,
but
not
equally
:
and
that
Gods
grace
and
favour
is
more
to
this
,
then
that
man
,
is
not
from
Gods
final
intention
,
which
is
equall
and
alike
to
all
his
chosen
[
Salvation
and
Happinesse
]
but
as
men
are
said
to
love
more
,
where
they
conferre
more
;
and
to
favour
most
,
where
they
receive
most
:
so
God
in
regard
of
some
outward
expressions
of
love
and
favour
,
is
said
to
love
one
more
then
another
;
and
in
regard
of
mens
apprehension
to
some
,
having
a
greater
sense
and
feeling
of
his
love
and
favour
then
others
.
And
for
his
grace
that
is
in
them
,
whether
for
the
qualification
of
their
persons
,
or
salvation
of
their
soules
.
If
wee
speake
of
the
former
,
some
are
better
fitted
and
enabled
for
the
execution
of
such
offices
and
duties
wherewith
by
their
callings
they
stand
charged
,
wherein
he
that
is
most
faithfull
,
is
most
highly
favoured
.
If
we
speake
of
the
latter
,
the
more
grace
God
worketh
in
them
,
the
more
gracious
hee
is
said
to
be
towards
them
:
and
so
the
stronger
their
faith
,
the
ferventer
their
love
,
the
more
unfained
their
repentance
,
the
more
universall
their
obedience
,
the
more
sincere
their
conscience
,
the
greater
his
love
unto
them
,
the
more
he
is
delighted
in
them
,
and
such
as
in
his
love
he
hath
gifted
above
their
fellows
,
he
usually
honoreth
above
their
fellows
;
and
according
to
the
excellency
of
their
graces
,
is
the
eminencie
of
their
places
.
And
therefore
,
though
all
the
faithfull
be
Gods
sonnes
,
and
in
relation
to
him
brethren
,
and
he
the
common
Father
of
all
,
yet
for
all
this
it
will
not
become
an
inferior
to
affront
his
superior
with
a
jam
sumus
ergo
pares
,
haile
fellow
,
well
met
,
for
his
communitie
overthrows
not
that
difference
,
which
nature
,
civilitie
,
and
Gods
owne
ordinance
hath
made
betwixt
man
and
woman
,
and
one
man
and
another
:
nor
will
either
state
,
or
Church
,
or
private
families
,
admit
so
absurd
a
paritie
.
To
lay
all
level
;
no
principalitie
in
the
state
,
no
Prelacie
in
the
Church
,
no
command
in
families
,
were
to
ruine
all
:
an
inconvenience
,
which
the
seasonable
fore-sight
of
Almightie
God
hath
(
by
his
owne
blessed
Ordinance
)
prevented
:
nor
did
Christ
at
his
comming
(
unto
whom
God
committed
all
rule
,
and
all
Authoritie
and
Power
)
divest
the
Princes
of
the
world
of
that
Regal
and
Soveraigne
power
wherewith
God
And
thus
though
all
men
be
alike
in
the
first
Adam
,
made
of
the
same
mould
.
And
all
the
faithfull
alike
in
the
second
Adam
the
Sonnes
of
God
.
Yet
the
Lord
for
the
singular
benefit
of
mankind
hath
distinguished
Some
he
hath
sanctified
and
appropriated
to
himselfe
,
as
Priests
and
Prophets
.
Some
he
advanceth
above
their
brethren
,
and
makes
their
fathers
children
bow
downe
before
them
;
and
others
hee
leaves
in
the
common
rancke
:
some
he
hath
laden
with
honours
,
wealth
,
promotions
,
and
dignities
:
and
others
he
hath
bestowed
in
meaner
callings
:
thus
wisely
hath
God
ordered
the
estate
of
this
present
world
,
with
the
connexion
of
such
variety
of
parts
,
begetting
a
harmonie
,
and
bringing
a
perfect
soundnesse
and
sweetnesse
to
the
whole
body
.
Where
all
the
strings
are
of
one
sound
,
there
is
no
musicke
,
where
all
the
members
are
alike
,
there
is
no
body
but
a
bulke
:
and
even
so
,
there
is
nothing
but
discord
and
deformitie
,
where
there
are
not
differences
of
degrees
,
estates
and
callings
of
men
:
and
where
God
hath
put
a
difference
,
let
man
doe
so
too
,
that
mans
estimation
concurring
with
Gods
ordination
,
every
man
may
be
honored
and
respected
according
to
his
place
and
dignitie
.
The
stones
in
a
building
are
not
all
of
one
syze
.
The
vessels
in
an
house
not
proportioned
all
for
one
use
.
The
members
of
the
body
are
not
all
of
one
fashion
,
or
for
one
office
.
There
are
many
stones
in
a
building
,
many
vessels
in
one
house
,
many
members
in
one
body
,
and
in
these
many
,
there
is
varietie
,
not
Identitie
,
not
many
of
the
same
,
but
of
divers
syzes
,
for
divers
uses
,
of
severall
fashions
,
for
severall
offices
;
and
this
varietie
of
parts
doth
beget
an
unitie
in
the
whole
,
so
we
being
many
(
concludes
St.
Paul
)
are
one
body
:
and
in
a
body
composed
of
multiplicitie
and
varietie
of
parts
,
there
is
more
beautie
greater
safety
,
and
this
,
not
only
in
the
natural
There
are
in
the
world
viri
absque
jugo
,
[
*
](A04101-e13800-b)
*
Anabaptists
.
unruly
men
,
who
stand
upon
their
lawlesse
libertie
,
which
they
mis-name
Christian
;
untamed
heyfers
,
whom
no
pales
or
walles
of
law
or
discipline
can
keepe
within
the
boundes
of
the
Church
or
Common-wealth
,
who
abhorre
that
lawfull
Authoritie
or
Christian
Charitie
should
regulate
their
ill-governed
libertie
.
But
surely
this
is
no
privilege
of
Gods
Sonnes
,
a
character
it
is
rather
of
the
sonnes
of
Belial
,
[
*
](A04101-e13830-b)
*
Judg.
19.
22.
1.
Cor.
7.
21
1.
Pet.
2.
for
Saint
Paul
in
one
Epistle
,
and
Saint
Peter
in
another
,
teach
another
lesson
:
thus
much
in
effect
;
that
honour
,
reverence
,
obedience
,
and
service
unto
men
:
may
well
consist
with
the
libertie
of
the
Sonnes
of
God
.
The
freedome
Christ
purchased
for
them
is
not
civil
;
from
the
obedience
of
the
magistrate
soveraigne
or
subordinate
,
nor
naturall
from
those
respects
and
duties
which
children
owe
to
their
parents
,
wives
to
their
husbands
,
&c.
But
spirituall
from
sinne
and
Sathan
,
death
and
hell
,
this
and
not
that
is
the
freedome
Christ
purchased
,
and
Saint
Paul
fitly
called
,
the
glorious
libertie
of
the
Sonnes
of
God
;
from
which
happy
libertie
,
no
beleever
is
excluded
:
and
unto
which
,
the
meanest
hath
as
good
right
,
as
the
greatest
;
and
be
mens
qualities
and
degrees
,
in
the
world
,
never
so
different
God
comprehends
all
under
one
common
motion
of
Sonnes
,
nor
is
it
any
worldly
respect
that
makes
a
man
ever
the
more
favoured
with
God
;
for
a
man
to
plead
his
birth
,
breeding
,
wealth
,
wit
,
learning
,
beautie
,
valour
,
is
more
fit
for
a
Coridon
to
his
Alexes
,
or
a
Phoebus
to
his
Daphne
,
then
a
Christian
to
his
God
;
It
is
not
the
proper
man
,
nor
the
rich
man
,
nor
the
wittie
man
,
nor
the
valiant
man
,
nor
the
learned
man
,
nor
the
noble
man
;
It
is
not
any
of
these
,
(
though
all
these
deserve
a
civil
respect
)
that
God
is
taken
with
,
his
affection
pitches
on
the
godly
man
,
Psalme
,
4.
3.
The
Lord
hath
chosen
to
himselfe
the
man
that
is
godly
:
and
now
let
no
man
disdaine
Gods
choyce
,
how
meane
soever
in
outward
appearance
,
for
whom
his
mercie
chooses
,
his
love
advanceth
to
the
dignitie
of
his
Sonne
,
and
whom
his
love
hath
advanced
to
the
Dignitie
,
from
him
his
authoritie
requires
the
duty
of
his
Sonne
,
and
the
duty
here
expressed
is
,
to
give
God
his
Heart
,
which
is
the
second
part
of
my
text
,
My
Sonne
,
give
me
thine
heart
.
If
wee
be
his
Sonnes
,
God
is
our
Father
,
there
is
his
authoritie
over
us
.
And
if
God
be
our
Father
,
where
is
his
honour
,
there
is
our
duty
to
him
.
Nobilitas
ad
virtutem
obligat
,
the
greater
honor
God
hath
done
us
,
the
greater
are
our
engagements
to
him
,
and
therefore
as
wee
have
looked
up
with
comfort
to
the
dignitie
,
so
now
let
us
looke
downe
with
care
to
the
dutie
of
Gods
sonnes
,
which
is
briefly
sum'd
up
in
two
words
Love
and
Obedience
.
Where
Obedience
is
,
there
is
nothing
so
difficult
commanded
,
that
will
not
with
diligence
be
attempted
.
And
where
Love
is
,
there
is
nothing
so
pretious
demanded
,
that
will
not
with
cheerefulnesse
be
tendred
,
here
God
tries
our
Love
,
by
our
Obedience
,
that
he
may
see
how
much
wee
love
him
,
by
that
which
we
will
doe
for
him
.
And
againe
,
he
tries
the
sinceritie
of
our
Obedience
by
our
Love
,
that
he
may
see
how
much
we
will
doe
for
him
by
that
which
we
wil
cheerfully
give
him
,
and
as
a
pledge
both
of
Love
and
Obedience
,
he
requires
the
heart
.
My
Sonne
,
give
me
thine
heart
.
Cor
tuum
,
thy
heart
to
God
,
there
is
the
thing
required
to
testifie
our
Love
.
Da
mihi
,
Give
mee
,
there
is
the
dutie
to
be
performed
to
expresse
our
Obedience
.
The
testimony
of
thy
Love
to
God
,
is
thy
Heart
to
God
.
A
Heart
,
there
is
the
quid
,
the
thing
what
it
is
that
God
requires
,
Thine
,
there
is
the
cujus
,
the
proprietie
,
whose
it
is
.
First
,
the
Heart
is
the
thing
God
calls
for
;
and
what
is
that
?
This
small
piece
of
flesh
that
beates
in
our
mortall
bodie
?
No
;
that
were
to
require
our
lives
:
God
will
have
Mercy
and
not
Sacrifice
:
and
craves
not
our
life
,
but
our
Love
;
the
Heart
is
the
seate
of
Love
;
that
our
heavenly
Father
requires
of
us
his
unworthy
Children
,
that
we
love
him
.
And
not
only
our
Love
,
but
in
calling
for
the
heart
,
he
calls
for
our
feare
and
service
too
:
for
whatsoever
the
curiositie
of
some
Philosophers
have
determined
to
the
contrary
,
the
heart
is
the
seate
of
all
the
affections
and
passions
:
the
Gall
,
Liver
and
Spleene
,
give
the
occasion
to
stirre
them
up
,
but
in
the
heart
they
are
seated
:
the
Heart
is
the
Metropolis
of
the
soule
:
and
often
taken
for
the
soule
with
all
her
faculties
.
Besides
the
Heart
is
And
this
is
Gods
delight
the
whole
man
:
he
loves
Integrity
;
and
in
calling
for
the
heart
he
requires
every
part
:
thy
head
to
know
him
,
thy
tongue
to
confesse
him
,
thine
eyes
to
observe
him
,
thine
eares
to
attend
unto
him
,
thy
lips
to
praise
him
,
thy
hands
by
good
workes
to
glorifie
him
,
thy
knees
to
bow
before
him
,
and
thy
feet
to
stand
in
his
Courts
.
God
is
not
served
at
all
,
where
any
part
is
withheld
from
him
,
or
devoted
to
any
other
besides
him
,
sincerity
and
integrity
are
individuall
companions
,
If
true
devotion
lodge
in
the
heart
,
humble
reverence
will
shine
in
every
part
.
So
sings
David
Psal.
84.
2.
Cor
meum
&
caro
mea
exultaverunt
.
&c.
My
heart
inwardly
and
my
flesh
outwardly
have
rejoyced
in
the
living
God
.
Thus
the
whole
man
must
apply
it selfe
to
the
worship
of
God
,
the
outward
,
aswell
as
the
inward
man
:
by
the
outward
In
private
then
and
in
thine
owne
Chamber
,
commune
with
thine
owne
heart
,
the
testimony
of
Gods
spirit
and
thine
own
is
sufficient
.
But
in
publik
in
Gods
presence
Chamber
the
Temple
;
it
sufficeth
not
,
except
the
Church
may
see
too
:
that
all
may
see
and
beare
witnesse
that
God
is
in
you
of
a
truth
,
and
this
cannot
be
,
except
mens
externall
actions
do
shew
forth
their
internall
affections
.
The
heart
that
is
unscrutable
to
man
but
*
gentis
corporis
of
thy
mind
:
and
then
is
discovered
what
the
heart
thinketh
,
by
that
which
the
body
acteth
:
for
grace
in
the
heart
is
the
light
of
the
body
,
and
this
light
must
shine
before
men
,
that
they
may
see
aswell
as
God
:
And
that
men
may
reape
the
good
,
&
God
receive
the
glory
,
Gods
heavenly
inspirations
,
and
mens
holy
desires
should
empty
themselves
here
,
that
the
Church
may
outwardly
testifie
,
what
The
performance
of
all
Religious
services
respect
God
and
man
,
to
please
him
,
and
edifie
them
:
and
so
must
be
equally
poysed
with
the
two
theologicall
vertues
Faith
and
Charity
,
Faith
towards
God
,
and
Charity
towards
men
,
without
faith
,
it
is
impossible
to
please
God
,
and
cordi
creditur
man
believeth
with
the
heart
,
it
is
the
heart
that
seasoneth
our
devotion
,
and
faith
that
seasoneth
the
heart
,
directs
it
to
the
true
object
,
and
in
the
right
end
of
pure
Religion
.
And
as
faith
seeketh
to
please
God
:
so
charity
to
approve
it self
before
men
,
and
charity
in
the
performance
of
a
duty
unto
God
hath
respect
unto
the
benefit
of
man
too
.
God
sees
faith
in
the
internall
devotion
of
the
Heart
,
and
therewith
he
is
well
pleased
.
Men
see
charity
in
the
externall
carriage
of
the
body
,
and
therewith
they
are
edified
.
God
calls
for
that
,
by
Solomon
in
my
text
,
My
sonne
give
me
thine
heart
,
and
he
cals
for
this
by
St.
Paul
in
another
text
,
to
present
your
bodyes
aliving
And
thus
the
Christian
offers
that
Holocaust
to
God
in
substance
and
truth
,
which
the
Jewes
did
offer
in
type
and
figure
,
making
his
approches
into
the
house
of
God
with
Davids
hymn
in
his
mouth
:
Introibo
not
to
leave
thee
Sanctuary
,
a
flame
that
goes
not
out
.
And
even
experience
it selfe
teacheth
us
,
how
merveilously
outward
forme
and
solemnity
in
Gods
service
doth
helpe
weakenesse
and
inbecility
in
us
;
perswading
the
will
,
inciting
the
affections
,
and
making
some
impressions
of
further
knowledge
in
the
mind
,
winging
our
thoughts
,
holding
up
the
heart
in
her
devotions
,
and
giving
stength
and
vigour
to
such
motions
which
are
otherwise
apt
to
languish
,
and
conclude
in
a
lazie
wish
:
but
the
parts
of
the
body
fitly
disposed
keepes
up
the
heart
till
Gods
wil
be
fulfilled
,
and
mans
duty
discharged
.
True
it
is
God
hath
sometimes
excepted
against
this
outward
worship
,
but
then
when
it
hath
been
alone
,
when
the
people
drew
neere
him
with
their
lippes
,
and
their
hearts
were
farre
from
him
.
But
when
or
where
[
*
](A04101-e14990-b)
*
Externum
cultum
non
reprehendit
dominus
imo
etiam
ab
omnibus
piis
requirit
nec
enim
tantum
intus
in
animo
colere
debemus
,
sed
etiam
coram
hominibus
testari
,
&c.
Calvin
.
ap.
Mart.
in
Matth.
15.
8.
Jo.
4.
22.
shew
me
,
was
ever
God
offended
with
the
humble
,
lowly
and
reverend
gesture
of
the
body
in
his
service
,
or
where
did
he
ever
condemne
outward
Solemnitie
,
when
it
was
joyned
with
inward
sinceritie
,
never
did
hee
open
his
mouth
against
the
use
of
that
,
but
the
want
of
this
.
The
true
worshippers
shall
worship
God
in
Spirit
and
truth
(
saith
the
Sonne
of
God
)
but
how
in
truth
,
if
not
outwardly
in
body
,
as
well
as
inwardly
in
heart
and
spirit
,
God
is
robbed
of
his
worship
,
when
either
is
with-held
,
and
when
both
are
not
exhibited
Gods
house
is
made
of
a
house
of
Prayer
,
a
den
of
theeves
.
And
the
same
spirit
that
by
the
Son
of
God
commends
inward
worship
,
doth
by
the
servants
of
God
,
and
those
no
mean
ones
neither
,
(
his
Prophet
Esay
,
and
As
I
live
(
saith
the
Lord
)
every
knee
shall
bow
unto
me
,
and
every
tongue
shall
confesse
to
God
.
And
thus
what
God
hath
joyned
together
in
his
precept
,
let
not
us
separate
in
our
practise
,
serve
God
with
the
inward
worship
of
the
Heart
,
and
with
the
outward
worship
of
the
body
also
:
open
impietie
cannot
away
with
this
,
and
secret
hypocrisie
is
glad
to
heare
of
that
;
the
hypocrite
is
all
for
outward
pietie
,
the
profane
for
inward
sinceritie
.
But
it
is
neither
the
pretence
of
inward
sinceritie
that
can
justifie
outward
impietie
:
nor
a
shew
of
outward
pietie
that
will
excuse
inward
hypocrisie
:
be
not
deceived
,
Deus
non
illuditur
,
God
is
not
mocked
,
but
sitteth
in
heaven
to
laugh
all
those
to
scorne
,
who
either
by
hidden
projects
,
or
open
practise
cast
scornes
upon
Religious
worship
.
If
any
man
pretend
inward
sinceritie
,
let
him
shew
it
in
outward
works
of
pietie
,
men
judge
of
the
inward
affection
,
by
the
outward
action
.
Or
if
any
stand
upon
outward
pietie
before
men
,
let
them
shew
it
in
their
inward
sinceritie
before
God
,
who
judges
the
outward
action
by
the
inward
affection
:
and
wee
know
(
ô
Lord
)
that
thy
judgement
is
according
to
right
:
A
mans
workes
may
passe
currant
,
and
seeme
right
in
foro
soli
,
in
the
judgment
of
men
,
when
as
they
are
nothing
so
in
foro
poli
,
in
the
sight
of
God
:
for
God
sees
not
as
man
sees
;
he
looks
not
at
the
outward
appearance
,
but
at
the
heart
:
In
a
dutie
performed
,
men
see
all
well
,
but
what
saith
God
,
men
cry
out
a
Saint
,
God
saies
a
sinner
:
heaven
and
earth
doe
not
alwayes
agree
in
their
judgements
:
It
is
our
daily
prayer
,
that
it
may
be
in
earth
as
it
is
in
heaven
,
that
it
may
be
,
and
therefore
is
not
:
the
grant
of
this
petition
wee
must
presse
,
that
Gods
will
be
done
on
earth
,
as
it
is
in
heaven
,
solemnly
and
sinceerely
too
,
that
there
be
an
uniformitie
on
earth
,
and
this
uniformitie
,
in
conformitie
to
heaven
,
for
what
shall
it
availe
a
man
,
though
the
world
applaud
him
,
if
God
and
his
owne
heart
condemne
him
:
It
is
therefore
Saint
Pauls
advice
,
Gal.
3.
23.
Whatsoever
ye
doe
,
doe
it
hartily
,
as
to
the
Lord
,
and
not
unto
men
.
And
yet
wee
must
not
conceit
,
as
if
God
simply
condemned
the
outward
action
:
nay
he
approves
it
so
farre
as
apparently
good
:
he
only
dislikes
this
,
that
it
is
not
done
heartily
,
with
a
sincere
intention
,
which
God
finds
often
wanting
in
those
immediate
duties
of
his
worship
and
service
:
as
prayer
without
attention
,
hearing
without
meditation
,
fasting
without
contrition
,
Almes
and
no
compassion
,
knowledg
without
devotion
,
zeal
without
discretion
,
repentance
without
reformation
:
and
these
deficiencies
are
rather
in
their
agents
,
then
the
act
,
which
so
far
as
good
apparently
God
approves
,
but
dislikes
them
,
&
dislikes
them
for
this
:
because
they
did
(
bonum
non
bene
)
that
which
was
good
:
good
for
the
matter
,
but
not
done
in
that
good
&
seemly
manner
,
nor
directed
to
that
good
end
which
crowneth
all
our
workes
.
For
it
is
not
so
much
the
quid
,
what
is
done
,
though
that
must
be
justifiable
:
and
wee
must
have
a
warrant
for
what
we
doe
,
or
else
we
sinne
in
what
we
doe
.
Nor
is
it
the
quî
,
the
manner
of
doing
,
and
yet
wee
must
have
a
Rule
and
Canon
for
that
too
,
or
else
wee
disobey
in
what
we
doe
;
and
so
with
Martha
make
choice
of
the
worser
part
,
for
Obedience
is
better
then
sacrifice
.
For
the
quid
then
,
we
must
looke
up
to
God
,
who
points
us
to
his
word
,
and
that
gives
direction
for
the
matter
of
Gods
service
.
For
the
quî
,
wee
must
have
recourse
to
the
Church
,
who
by
vertue
of
that
grand
Canon
of
Saint
Paul
,
hath
power
to
determine
our
libertie
,
quantum
intendis
tantum
facis
,
when
a
man
in
his
intention
swerves
from
that
true
end
to
which
his
worke
in
hand
should
tend
he
looses
his
interest
in
the
action
;
for
men
to
be
of
the
Pharises
cut
,
of
whom
St.
Chrisostome
,
oculi
hominum
timor
eorum
,
oculi
hominum
amor
eorum
,
fearing
nothing
but
the
censure
of
men
,
loving
nothing
but
the
praise
of
men
,
this
base
popularity
,
is
the
bane
of
true
piety
.
Omnia
fiant
,
let
all
be
done
that
God
hath
commanded
:
omnia
decenter
&
ordine
,
all
decently
and
in
order
as
the
Church
hath
enjoyned
.
Omnia
cordicitûs
&
ex
animo
al
heartily
with
a
pure
intention
,
in
the
feare
of
God
,
and
reverence
of
holy
Church
:
and
so
all
will
be
done
as
Saint
Paul
would
have
all
done
:
Omnia
ad
edificationem
&
omnia
ad
It
is
the
heart
then
,
that
addes
a
goodnesse
to
all
we
say
:
and
gives
perfection
to
all
we
doe
in
Gods
service
;
were
mens
words
like
Herods
,
divina
oracula
the
voyce
of
God
and
not
of
men
:
their
workes
like
the
Pharisies
admiranda
spectacula
admired
of
all
:
It
availeth
nothing
at
al
;
Good
words
without
the
Heart
,
is
plaine
flattery
,
and
good
workes
without
the
Heart
,
is
grosse
hypocrisie
;
now
God
is
not
so
weake
,
to
be
dilighted
with
flatering
words
:
nor
so
unwise
to
be
deceived
with
hypocriticall
workes
:
when
therefore
we
draw
neere
unto
God
it
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
a
true
Heart
,
voyd
of
flattery
My
Sonne
give
me
thine
Heart
.
It
is
not
the
Hecatombs
of
the
Gentiles
,
nor
yet
the
Holocaustes
of
the
Jewes
,
but
the
Heart
of
the
Christian
is
the
Sacrifice
God
accepteth
the
heart
is
the
quid
the
thing
required
but
the
cujus
whose
it
is
,
comes
now
to
be
scanned
the
text
saith
,
tuum
,
thine
heart
,
and
thine
,
lookes
abroade
and
relates
unto
man
,
It
is
cor
hominis
the
heart
of
a
man
,
not
cor
belluinum
a
bruitish
and
barbarous
heart
the
savage
and
undomitable
heart
of
a
beast
,
but
the
corrigible
gentle
and
pliable
heart
of
a
man
,
such
a
heart
that
may
be
wrought
upon
,
not
an
obdurate
stubborne
rebellious
and
impenitent
heart
,
this
is
no
fit
present
for
God
,
who
hath
regard
to
him
that
is
poore
,
&
of
a
contrite
spirit
,
and
trembleth
at
his
word
.
It
must
be
cor
humanum
thine
heart
,
O
man
.
And
is
mans
heart
so
pretious
a
Jewell
that
God
should
become
a
suitor
for
it
.
Moses
telleth
us
,
that
Jeremie
saith
,
that
the
heart
is
deceitfull
above
Christ
hath
taught
,
that
out
of
the
heart
proceed
Shall
such
a
heart
be
offered
unto
God
,
or
will
the
searcher
of
the
heart
accept
of
such
an
offering
?
he
is
a
God
of
purer
eyes
then
to
behold
iniquity
,
neither
shall
any
It
is
(
you
have
heard
)
cor
hominis
the
heart
of
a
man
that
must
be
offered
;
but
not
the
pharisaicall
heart
of
the
proud
man
full
of
hypocrisy
,
nor
the
wanton
heart
of
the
lascivious
man
full
of
vanity
,
nor
the
covetous
heart
of
the
worldly
man
full
of
iniquity
,
nor
the
hereticall
heart
of
the
malitious
man
full
of
obstinacy
:
but
the
contrite
and
broken
heart
of
the
penitent
man
full
of
humility
:
ad
hunc
respiciam
(
saith
God
)
to
this
man
will
I
have
regard
But
this
tuum
in
my
text
looks
neerer
home
,
and
points
out
the
owner
here
,
and
the
owner
here
is
a
sonne
.
It
is
cor
filii
,
thine
heart
my
Sonne
,
and
a
sonnes
heart
is
a
loving
and
dutyfull
heart
:
the
servant
doth
his
duty
aswell
as
the
sonne
but
he
for
feare
,
this
for
love
,
that
constrainedly
this
most
willingly
,
his
obedience
is
not
mercinary
,
and
arises
from
love
not
hire
;
as
the
dog
serves
his
Master
pro
osse
&
offa
:
for
a
bone
and
a
bite
,
but
as
a
sonne
his
Father
in
reverence
and
love
:
It
is
the
loving
and
tender
heart
of
a
sonne
that
is
here
required
,
thine
heart
,
my
Sonne
.
And
first
my
son
!
thine
heart
,
tuum
;
that
is
proprium
cor
,
thine
own
,
in
thine
own
power
,
and
in
thine
owne
possession
,
it
must
be
thus
thine
:
If
lent
to
vanity
thou
must
recall
it
,
if
bound
to
sin
thou
must
release
it
,
if
sold
to
Sathan
thou
must
redeem
it
,
thine
heart
must
be
released
from
sinne
;
recalled
from
vanity
,
and
Sathan
dispossessed
;
and
then
,
when
it
is
purged
and
purified
,
set
at
liberty
and
enlarged
,
and
so
made
thine
,
when
none
other
hath
any
interest
in
it
,
or
can
lay
any
claim
unto
it
,
but
that
it
is
thine
own
;
not
enthralled
to
Sathans
tentations
,
not
intangled
in
carnall
lusts
,
not
distracted
with
worldly
cares
,
when
it
is
no
more
the
heart
of
a
sinner
but
of
a
sonne
;
then
such
it
is
as
God
would
have
:
thine
own
heart
.
Againe
thine
heart
my
Sonne
,
that
is
cor
unicum
&
simplix
,
one
single
heart
:
for
one
man
hath
but
one
heart
:
Solomon
tels
us
the
fool
hath
none
heart
Prov.
17.
16.
But
David
the
Father
of
Salomon
sets
out
the
wicked
with
a
heart
and
a
heart
Psal.
12.
2.
in
Saint
Hieroms
translation
:
with
a
double
heart
in
our
allowed
translation
the
context
tels
us
whom
he
meanes
he
that
doth
one
thing
and
intendeth
another
saith
one
thing
but
thinketh
another
,
this
when
shall
he
dye
and
his
name
perish
.
Destruction
to
the
Church
,
down
with
it
,
down
with
it
,
even
to
the
ground
.
Desolation
to
the
State
,
come
and
let
us
make
Hierusalem
a
heape
of
stones
.
Thus
the
malicious
or
double-hearted
man
,
like
Heart
under
a
faire
Lastly
here
is
one
propertie
more
of
the
Heart
,
it
must
be
totum
or
integrum
,
thy
whole
Heart
,
like
the
true
mother
of
David
,
Josiah
,
Jehosophat
,
and
Hezekiah
,
in
the
old
Testament
,
that
they
sought
the
Lord
with
all
their
heart
:
and
it
is
Christs
commandement
in
the
new
Testament
,
that
we
love
him
with
all
our
Heart
:
for
to
love
God
with
all
the
Heart
,
is
in
effect
as
much
as
to
give
him
the
Heart
:
but
not
the
whole
heart
,
there
is
something
more
in
the
heart
then
Love
,
for
Discretion
,
Perception
,
Consideration
and
Meditation
,
are
affirmed
of
the
Heart
:
And
all
these
are
acts
of
the
understanding
,
and
God
is
said
to
blesse
Solomon
,
&
to
give
him
an
understanding
heart
.
1.
K.
3.
12.
&
the
Heart
is
said
to
be
the
seat
ofwisdom
,
so
that
God
in
calling
for
the
heart
,
requires
the
understanding
to
know
him
,
as
well
as
the
affections
to
love
him
,
and
he
hath
not
the
whole
heart
,
except
he
have
both
;
I
will
not
dispute
whether
of
the
two
is
more
usefull
for
us
,
or
acceptable
to
him
;
hee
requires
both
,
we
can
lack
neither
,
nor
can
the
one
well
subsist
without
the
other
,
and
the
heart
is
not
perfect
where
either
is
wanting
;
Knowledge
begetteth
Love
,
&
Love
encreaseth
knowledge
,
if
knowledge
preceed
not
,
it
is
a
naturall
instinct
,
not
Love
,
for
how
can
we
love
God
before
wee
know
him
;
It
is
a
true
Rule
,
Love
and
be
wise
then
the
Apostle
makes
use
of
one
word
to
signifie
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Col.
3.
2.
by
this
manner
of
speech
giving
us
to
understand
that
our
love
to
God
must
not
be
an
irregular
passion
,
but
a
well
ordered
affection
:
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
whence
the
word
commeth
signifieth
the
mind
or
understanding
,
to
teach
us
that
our
love
must
not
be
directly
bolted
out
from
the
will
but
must
passe
by
the
understanding
:
and
have
there
allowance
,
before
it
break
forth
,
therefore
first
you
must
labor
to
know
God
,
and
that
knowledge
will
reforme
your
love
,
love
him
entirely
and
that
love
will
inform
your
knowledge
,
for
knowledge
without
love
is
vaine
,
knowledge
Yea
in
love
there
are
two
passions
,
desire
and
feare
.
A
desire
to
please
God
in
all
things
.
A
feare
to
offend
him
in
any
thing
.
The
feare
to
offend
God
begets
an
awfull
reverence
to
his
dreadfull
name
.
The
desire
to
please
him
incites
to
a
cheerfull
obedience
of
his
heavenly
will
,
and
the
triall
of
obedience
is
the
performance
of
our
duty
,
&
the
duty
here
enjoyned
is
,
Give
.
God
that
gives
all
requires
something
not
by
way
of
requitall
or
compensation
,
for
so
man
hath
nothing
to
render
him
for
all
his
benefits
:
but
by
way
of
thankfulnesse
or
gratulation
,
and
so
it
is
fit
,
very
fit
,
that
some
present
be
tendered
and
given
to
him
,
that
hath
given
all
to
us
and
loe
what
it
is
,
the
heart
that
must
be
given
,
My
Sonne
give
me
thine
heart
.
And
shall
we
then
call
this
donum
,
and
not
debitum
,
our
free
gift
,
and
not
our
bounden
duty
.
Is
it
not
he
,
that
hath
made
us
and
not
we
our selves
:
and
so
he
may
challenge
our
hearts
as
his
owne
jure
creationis
by
the
right
of
creation
as
the
maker
of
them
.
It
is
he
that
hath
redeemed
and
bought
us
at
a
deare
rate
the
life
of
his
Sonne
:
pretio
empti
estis
magno
saith
St
Paul
and
thus
the
heart
it
his
jure
redemptionis
by
right
of
purchase
as
the
Saviour
and
redeemer
of
it
.
Besides
in
Baptisme
we
devoted
ourselves
wholy
to
him
and
so
jure
pacti
by
right
of
sale
or
covenant
the
heart
is
his
;
and
yet
he
saith
give
,
as
if
it
were
ours
,
whereas
he
may
justly
take
it
as
his
owne
,
may
;
but
will
not
:
he
that
made
thee
without
thee
,
will
not
save
thee
without
thee
,
and
though
Salvation
be
the
free
gift
of
God
and
a
worke
of
grace
,
yet
there
must
concurre
the
act
of
mans
will
who
if
he
would
be
saved
must
worke
out
his
owne
Salvation
with
feare
and
trembling
.
It
is
certaine
,
God
can
by
violence
take
the
heart
of
man
but
he
will
have
it
freely
given
:
drawing
by
faire
meanes
the
will
of
But
doth
not
he
who
here
saith
give
,
in
the
4
chapter
of
this
book
verse
twenty
three
,
say
keepe
thy
heart
with
all
dilligence
,
and
how
can
a
man
do
both
give
and
keepe
,
for
by
a
gift
there
is
transitus
rei
ad
alium
,
a
thing
is
made
over
to
another
:
And
yet
in
temporall
things
,
we
know
,
the
same
thing
may
be
both
given
and
kept
when
a
man
makes
over
his
right
to
another
retayning
the
use
to
himselfe
for
a
time
:
but
God
in
this
case
wil
admit
of
no
such
reservation
nor
wil
he
be
content
to
accept
of
the
heart
in
reversion
,
he
will
have
it
in
present
,
the
very
actuall
and
reall
possession
,
and
when
once
Or
if
thou
wilt
not
absolutely
give
it
,
yet
da
mutuò
lend
it
God
,
bring
it
to
his
house
,
and
let
him
have
the
use
of
it
here
,
It
may
be
the
pleasures
of
Gods
house
may
so
affect
thine
heart
,
that
what
at
first
thou
didst
barely
lend
,
afterward
thou
wilt
most
cherefully
give
:
And
even
present
thy selfe
before
thy
heavenly
pater
adsum
impera
quod
vis
neque
tibi
ero
in
mora
.
Father
command
me
what
thou
wilt
,
loe
here
I
am
ready
to
do
thy
will
and
this
the
heavenly
father
kindly
accepts
from
his
behold
the
fire
and
the
wood
,
but
where
is
the
Lambe
for
a
burnt
offering
,
here
are
your
bodyes
your
eares
to
heare
,
your
knees
to
bow
,
your
tongues
to
give
praise
(
and
well
it
were
if
in
this
place
these
parts
were
so
well
disposed
)
but
where
is
the
heart
for
a
burnt
offering
:
Oh
let
not
your
hearts
be
in
your
fields
in
your
houses
in
your
shoppes
,
in
your
coffers
,
running
after
covetousnesse
and
vanity
when
your
bodyes
are
in
the
Church
,
let
no
coveteous
voluptuous
,
ambitious
or
malicious
thoughts
divert
your
heart
from
Gods
service
but
lend
him
your
harts
whilst
here
you
are
.
Or
if
it
will
not
be
lent
yet
da
pretio
sell
it
him
,
he
is
so
taken
with
the
heart
,
that
he
will
have
it
at
any
rate
;
the
blessings
of
this
life
,
&
that
which
is
to
come
,
glory
&
immortality
;
yea
if
it
cost
the
glorious
kingdome
of
heaven
,
&
the
death
of
Gods
naturall
son
stake
but
the
heart
&
take
all
.
Or
if
thou
wilt
not
dare
pretio
,
sell
it
him
,
nor
give
it
him
,
nor
lend
it
him
:
if
neither
the
exhibition
of
present
blessings
,
nor
the
promise
of
future
happines
can
win
the
heart
to
the
reverence
of
Gods
holy
name
nor'to
the
obedience
of
his
heavenly
will
,
why
then
your
blood
will
be
upon
your
owne
heads
,
God
hath
done
his
part
your
destruction
is
from
your selves
,
he
would
,
but
ye
would
not
,
nay
quoties
voluit
how
often
would
he
,
alluring
by
his
mercyes
perswading
by
his
Ministers
who
in
his
name
and
in
his
stead
do
second
Salomon
in
his
suite
for
the
heart
My
son
give
me
&c.
And
must
God
for
all
this
go
without
the
Heart
,
for
us
(
it
seemes
)
he
may
,
but
for
his
own
names
sake
he
will
not
:
for
,
as
he
alone
is
the
searcher
and
knower
of
the
heart
,
so
he
alone
can
rule
it
:
turne
and
alter
it
:
as
it
seemeth
best
to
his
godly
wisdom
:
yet
he
compels
it
not
:
perswads
it
rather
,
&
so
winning
:
are
his
perswasions
,
that
they
have
the
force
of
a
law
,
&
the
most
non
compellendo
sed
suaviter
inclinando
,
not
violently
compelling
but
sweetly
inclining
it
,
for
when
the
stiffenesse
and
stubbornnesse
of
the
Heart
rejecteth
kindnesse
,
he
works
it
by
afflictions
&
punisheth
not
in
anger
,
but
in
love
:
and
Give
me
thine
heart
.
But
if
for
all
this
mens
Hearts
be
so
stiffe
that
they
will
not
yeeld
,
then
God
brings
them
into
great
extremities
,
and
presses
them
with
manifold
necessities
,
that
(
like
Noahs
Dove
to
the
Arke
)
in
the
want
and
weakenesse
of
other
meanes
they
may
fly
to
him
who
is
totius
necessitatis
remedium
a
sure
supply
of
all
wants
,
and
yet
necessities
and
extremityes
may
breake
the
heart
not
bend
it
,
except
Gods
holy
spirit
be
with
it
.
It
is
the
effectuall
and
lively
worker
of
grace
in
the
heart
,
melting
and
framing
it
to
such
a
temper
,
that
it
becomes
obedient
to
the
heavenly
calling
:
and
when
once
the
Heart
is
thus
wonne
then
ever
after
the
least
signification
of
Gods
heavenly
pleasure
is
a
forcible
command
,
and
every
motion
from
him
is
a
powerfull
motive
to
us
,
resigning
our
hearts
most
willingly
:
when
he
requests
so
lovingly
My
sonne
,
give
me
thine
heart
.
And
now
at
last
I
am
come
to
the
last
word
of
mytext
,
Mee
,
mihi
,
mi
fili
,
to
me
my
son
,
mihi
patri
,
to
me
thy
father
,
thy
heavenly
Father
,
thy
heart
to
me
:
and
here
wee
have
the
equitie
of
his
demand
,
which
seems
at
first
sight
to
crosse
the
law
of
equity
,
whose
rule
is
,
suum
cuique
,
to
give
every
man
his
owne
,
how
then
shall
wee
think
Gods
demand
equall
and
just
,
which
runs
in
this
stile
,
tuum
mihi
?
thine
to
me
.
Amongst
men
indeed
,
where
the
Relation
is
no
higher
then
betweene
neighbour
and
neighbour
,
the
law
of
equitie
is
violated
,
when
one
man
usurps
that
which
is
anothers
,
for
Gods
law
forbids
every
man
to
covet
any
thing
that
is
his
neighbours
,
nor
can
conveniencie
grant
a
dispensation
for
the
breach
of
Gods
law
.
But
betwixt
God
and
But
God
hath
no
need
of
any
thing
a
man
hath
,
all
the
beasts
of
the
forrest
are
his
,
and
so
are
the
cattell
of
a
thousand
hills
,
&c.
His
Ocean
needeth
not
our
drop
,
his
Alsufficiencie
mans
wealth
:
mistake
not
,
his
request
is
not
to
supplie
his
owne
necessitie
,
but
first
that
we
should
make
some
expressions
of
our
dutie
,
and
by
presenting
him
with
part
of
our
substance
,
thereby
to
acknowledge
Secondly
to
shew
our
obedience
to
his
blessed
ordinance
,
which
enioyneth
to
honour
the
Lord
with
our
substance
.
Thirdly
for
his
poore
childrens
sake
,
whose
case
hee
makes
his
owne
.
And
so
if
God
stand
in
need
of
nothing
man
can
give
,
yet
Christ
doth
,
not
Christus
merus
,
sed
Christus
mysticus
.
Not
the
person
of
Christ
,
for
God
hath
put
all
things
in
subjection
under
his
feete
,
and
exalted
him
to
be
Lord
of
all
.
But
the
bodie
of
Christ
Jacob
,
I
have
enough
my
brother
,
keep
that
thou
hast
unto
thy selfe
.
Gen.
33.
But
yet
I
have
not
done
with
tuum
mihi
,
thy
goods
,
thy
body
,
thy
life
,
omne
tuum
,
all
thou
hast
to
God
,
when
by
that
thou
hast
,
thou
mayst
doe
him
service
,
keepe
nothing
back
.
But
above
all
that
is
thine
,
thine
heart
to
God
:
any
thing
else
thou
hast
God
commends
into
thine
hand
,
&
gives
thee
libertie
to
dispose
of
it
.
Corpus
terrae
,
thy
body
Bona
amicis
,
leave
thy
goods
to
thy
freinds
,
to
the
Saints
upon
earth
,
and
such
as
excell
in
vertue
,
and
forget
not
to
transport
a
part
before
thee
in
pious
and
charitable
uses
,
remember
thy
freinds
in
heaven
as
well
as
thy
kindred
upon
earth
.
Peccatum
Dia
bolo
,
thy
sinne
to
Sathan
,
hee
was
the
first
suggester
of
it
,
and
a
daily
tempter
to
it
,
stop
his
mouth
with
a
tolle
quod
tuum
est
&
vade
,
let
him
gaine
nought
from
thee
but
thy
sinne
,
that
is
his
,
and
bid
him
take
his
owne
and
be
packing
,
but
Cor
mihi
,
thy
heart
for
God
,
wee
must
breath
out
our
soules
with
David
,
In
manus
tuas
Domine
commendo
spiritum
meum
,
into
thy
hands
,
O
Lord
,
I
commend
my
spirit
,
all
other
parts
at
times
convenient
may
labour
about
the
things
of
this
life
:
but
sur
sum
corda
,
the
Heart
must
never
looke
so
low
heaven
is
Other
Competitors
there
are
for
the
Heart
.
The
world
cries
Cor
mihi
,
give
me
thine
heart
and
thou
shalt
have
wealth
and
honors
.
The
flesh
cries
,
Give
it
me
,
and
thou
shalt
have
ease
and
pleasures
.
Give
it
me
(
saith
Sathan
)
and
thou
shalt
have
all
these
,
the
riches
of
the
world
,
and
the
pleasures
of
the
flesh
,
give
him
but
the
heart
,
and
he
will
give
all
,
how
comes
hee
thus
munificent
,
Paracelfus
tels
us
,
he
is
but
a
beggarly
spirit
,
and
therefore
let
him
not
delude
the
heart
with
vaine
hopes
,
or
deceive
it
with
false
shewes
,
hee
promises
all
;
but
can
give
none
;
FINIS
.