CHRISTS
LOVE
TO
MAN
.
LVKE
.
8.22.23.24
.
22.
Now
it
came
to
passe
on
a
certaine
day
,
that
he
went
into
a
ship
,
with
his
Disciples
:
and
he
sayd
vnto
them
,
Let
vs
go
ouer
vnto
the
other
side
of
the
Lake
,
and
they
lanched
forth
.
23.
But
as
they
sailed
,
hee
fell
asleepe
,
and
there
came
downe
a
storme
of
winde
on
the
lake
,
and
they
were
filled
with
water
,
&
were
in
ieopardy
.
24.
And
they
came
to
him
,
and
awoke
him
,
saying
;
Maister
,
Maister
,
we
perish
.
Then
hee
arose
and
rebuked
the
winde
,
and
the
raging
of
the
water
:
and
they
ceased
,
and
there
was
a
calme
.
THese
words
(
beloued
)
of
the
Euangelist
,
now
read
vnto
you
,
containe
in
them
,
the
iourney
of
our
Sauiour
vnto
the
Gadarens
,
and
in
the
iourney
a
mighty
miracle
;
he
went
vnto
the
Gadarens
,
an
ignorant
people
,
the
Epitome
and
Compendium
of
all
mankinde
;
men
,
that
were
more
inly
touched
with
the
losse
of
their
hogges
,
then
with
the
sinnes
of
their
soules
,
the
true
picture
of
couetous
man
,
who
so
conformes
himselfe
vnto
his
wealth
,
as
that
he
accounts
his
life
,
his
soule
,
his
blisse
,
his
good
:
tell
him
of
his
soule
,
and
the
torments
of
hell
,
he
stands
and
stares
you
in
the
face
,
and
knowes
not
what
your
speech
doth
meane
;
touch
but
his
hogge
,
and
the
whole
Countrey
of
the
Gadarens
will
suddenly
be
vp
in
Armes
together
against
you
:
yet
thither
he
goes
,
that
so
they
themselues
,
might
be
witnesses
against
themselues
,
of
their
owne
deserued
and
wilfull
destruction
.
But
in
this
iourney
there
falles
out
a
miracle
;
a
miracle
,
I
say
,
both
to
the
astonishment
and
the
confirmation
of
his
Disciples
:
to
the
astonishment
;
for
they
mutter
amongst
themselues
,
what
manner
of
man
is
this
,
for
he
commandeth
both
the
windes
and
the
water
,
and
they
obey
him
:
to
their
confirmation
also
,
that
by
confirming
all
his
seuerall
doctrines
with
sundry
miracles
,
they
might
beleeue
that
hee
was
the
true
and
onely
Messias
,
that
was
sent
into
the
world
,
to
be
the
saluation
and
rdemption
of
it
.
So
then
in
these
words
,
wee
haue
three
parts
to
bee
inquired
into
,
according
vnto
the
three
seuerall
verses
here
,
euery
verse
hath
his
particular
part
.
The
preparation
for
the
iourney
,
the
manner
of
the
iourney
,
the
miracle
in
the
iourney
.
-
1
The
preparation
in
the
first
verse
.
-
2
The
manner
in
the
next
verse
.
-
3
The
miracle
in
the
last
verse
.
And
euery
part
hath
his
particular
branches
:
there
are
foure
in
the
first
verse
.
-
1
The
time
.
-
2
The
meanes
.
-
3
His
exhortation
.
-
4
Their
obedience
.
The
time
;
Now
it
came
to
passe
on
a
certaine
day
:
The
meanes
;
That
he
went
into
a
ship
with
his
Disciples
.
His
exhortation
;
And
hee
said
vnto
them
,
Let
vs
go
ouer
vnto
the
other
side
of
the
lake
.
Their
obedience
:
And
they
lunched
forth
.
In
the
second
verse
there
are
foure
things
also
.
The
manner
of
their
trauell
,
and
the
accidents
that
fell
out
in
their
iourney
,
which
be
in
number
three
.
The
manner
of
their
trauell
,
they
sailed
:
But
as
they
sailed
.
The
accidents
they
be
three
.
-
1
He
fell
asleepe
.
-
2
And
there
came
downe
a
storme
of
winde
on
the
lake
.
-
3
And
they
were
filled
with
water
,
and
were
in
ieopardy
.
In
the
third
verse
there
are
two
things
;
the
feare
of
the
Disciples
,
the
power
and
authority
of
the
Maister
.
The
feare
of
the
Disciples
.
1
And
they
came
to
him
and
awaked
him
,
saying
,
Maister
,
maister
,
wee
perish
.
The
power
&
authority
of
the
Maister
:
2
Then
he
arose
,
and
rebuked
the
winds
,
and
the
raging
of
the
waters
:
and
they
ceased
,
and
there
was
a
calme
.
Now
it
came
to
passe
on
a
certaine
day
,
&c.
This
word
here
,
Now
,
it
does
not
poynt
vs
out
vnto
any
certaine
time
,
as
in
many
other
places
of
the
Scripture
it
does
,
as
in
Exod.
6.
Nunc
videbis
,
quae
facturus
sum
.
The
Lord
intending
for
to
worke
his
wonders
in
the
land
of
Egypt
,
hee
sayes
to
Moses
,
Now
thou
shalt
see
what
I
will
do
to
Pharaoh
.
So
Balac
the
King
of
Moab
,
desirous
for
to
ridde
himselfe
of
his
dangerous
neighbours
the
Israelites
,
in
Numb.
22.
hee
sends
for
Balaam
the
Southsayer
,
to
come
in
all
haste
vnto
him
,
Nunc
igitur
veni
&
maledic
,
Come
now
therefore
,
I
pray
thee
,
come
,
and
curse
me
this
people
,
for
they
are
too
mighty
and
too
strong
for
me
.
So
old
Simeon
desirous
to
be
dissolued
,
&
to
be
with
the
Lord
,
he
ioyfully
sings
his
Nunc
dimittis
vnto
the
world
:
Lord
now
lettest
thou
thy
seruant
depart
in
peace
,
&c.
So
our
Sauiour
feeling
of
his
death
approching
,
he
cries
vnto
his
Father
,
Nunc
ad
to
vento
,
now
I
come
vnto
thee
:
But
heere
this
word
Now
it
is
not
,
as
in
those
places
,
an
Aduerbe
of
time
,
but
a
Coniunction
copulatiue
,
and
signifies
as
much
as
Et
,
or
autem
,
and
so
the
Latine
Translation
reades
it
:
Factum
est
autem
,
in
vna
dierum
,
Now
it
came
to
passe
on
a
certaine
day
,
that
is
,
and
it
came
to
passe
on
a
certaine
day
.
The
time
is
set
downe
in
the
following
words
;
Now
it
came
to
passe
on
a
certaine
day
,
there
is
the
time
set
downe
;
but
what
day
that
day
was
of
the
week
,
perhappes
might
bee
thought
to
bee
,
both
curious
to
enquire
,
and
ouer-difficult
also
to
be
found
out
:
he
was
sent
forth
into
the
world
to
doe
his
fathers
businesse
,
and
so
earnest
was
hee
,
in
this
Calling
of
his
,
that
as
the
Tragedian
speakes
in
another
sence
;
Finis
vnius
gradus
est
futurs
,
the
end
of
one
busines
,
was
but
the
beginning
of
another
;
and
as
the
Mathematitian
said
,
of
the
practise
of
that
Art
,
Nulla
dies
sine
linea
,
no
day
should
passe
ouer
his
head
,
without
the
drawing
of
a
line
more
:
so
wee
may
safely
say
of
our
Sauiour
,
that
no
day
passed
ouer
his
head
,
in
which
hee
did
not
make
profession
of
the
Gospell
vnto
the
people
:
for
hee
professeth
this
of
himselfe
,
that
in
it
,
he
tooke
his
sole
delight
,
Ioh.
4.
My
meate
(
sayes
hee
)
is
to
do
the
will
of
him
that
sent
me
,
and
to
finish
his
worke
.
And
so
hauing
finished
what
businesse
was
conuenient
,
amongst
his
owne
people
,
the
next
day
after
peraduenture
,
set
forward
for
this
intended
iourney
of
his
,
without
so
much
as
mentioning
of
the
day
at
all
,
and
so
It
came
to
passe
on
a
certaine
day
.
To
keepe
a
Diarie
of
euery
dayes
work
of
his
,
it
had
bin
a
labour
infinit
,
so
many
,
so
diuers
were
the
miracles
,
that
were
wrought
by
him
daily
,
that
Saint
Iohn
testifies
of
him
in
his
21
chapter
,
it
had
been
endlesse
:
For
(
sayes
hee
)
there
are
many
other
things
,
which
Iesus
did
,
the
which
if
they
should
be
written
,
euery
one
,
I
suppose
that
euen
the
world
it selfe
could
not
containe
the
bookes
that
should
be
written
;
and
therefore
no
Register
being
kept
of
them
,
they
are
poasted
ouer
vnto
certaine
dayes
.
Now
it
came
to
passe
on
a
certaine
day
.
Yet
some
probable
coniecture
might
bee
giuen
of
the
day
,
though
no
definitiue
sentence
,
to
conclude
it
absolute
:
The
Latine
and
the
Greeke
translations
they
giue
vs
a
little
glimmering
light
of
this
same
day
,
for
they
both
reade
it
the
selfe
same
way
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sayes
the
Greeke
text
;
and
the
Latine
text
,
Factum
est
autem
in
vna
dierum
,
and
it
came
to
passe
in
one
of
the
dayes
:
Now
both
the
Greeke
and
the
Latine
tongue
,
doe
often
reckon
One
for
First
,
as
likewise
many
times
does
our
English
Dialect
,
one
,
two
,
three
,
that
is
,
first
,
second
,
third
,
&c.
And
the
Hebrues
,
they
haue
no
other
word
,
to
expresse
their
meaning
in
:
and
therefore
whereas
we
read
it
in
our
English
Translation
,
in
Gen.
1.
and
the
euening
and
the
morning
were
the
first
day
,
But
if
it
were
this
day
,
how
comes
it
then
to
passe
(
it
may
well
be
demanded
)
that
our
Sauiour
is
guilty
of
the
breach
of
that
commandement
,
Remember
that
thou
keepe
holy
the
Sabboth
day
,
&c.
And
in
it
,
thou
shalt
doe
no
manner
of
worke
,
&c.
which
was
so
strictly
obserued
amongst
the
Iewes
,
as
that
in
the
12.
of
Mathew
the
Disciples
are
reprehended
by
the
Pharises
,
for
but
plucking
of
the
eares
of
Corne
on
the
Sabboth
day
;
Behold
thy
Disciples
,
they
doe
that
which
is
not
lawfull
to
doe
on
the
Sabboth
day
.
If
it
were
not
lawfull
for
them
to
plucke
a
fewe
eares
of
Corne
on
the
Sabboth
day
,
then
surely
,
much
lesse
was
it
lawfull
for
them
to
take
their
iourney
on
the
Sabboth
day
.
Yes
verily
,
euen
on
the
Sabboth
day
,
it
was
lawfull
for
them
to
trauell
,
though
not
to
make
any
long
iourney
on
the
Sabboth
day
,
and
therefore
in
the
Acts.
1
,
for
that
the
Lord
hath
giuen
you
the
Sabboth
,
therefore
he
giueth
you
on
the
sixt
day
,
the
bread
of
two
dayes
,
abide
yee
therefore
euery
man
in
his
place
,
let
no
no
man
go
out
of
his
place
on
the
seuenth
day
.
If
euery
man
were
commanded
to
abide
in
his
place
,
on
the
seuenth
day
,
how
then
comes
in
this
Sabboth
dayes
iourney
?
Why
certainly
,
I
can
giue
no
other
reason
for
it
,
but
what
Oecumenius
and
Lorinus
doe
giue
,
and
that
is
,
that
in
the
time
of
Ioshua
,
hee
commanded
it
to
bee
proclaimed
,
that
the
Arke
going
before
,
there
should
be
a
distance
left
between
it
&
the
campe
,
of
two
thousand
cubites
,
by
measure
,
as
as
it
is
Ios.
3.
But
yet
wee
are
not
thus
quite
of
our
question
though
,
for
still
it
may
be
vrged
further
,
that
this
was
more
then
a
Sabboth
daies
iourney
,
for
it
was
aboue
two
miles
that
he
was
to
trauell
:
the
sea
of
Galilee
:
S.
Luke
in
his
5.
chapt
.
the
lake
of
Genesareth
:
S.
Iohn
in
his
6.
chapt
.
the
sea
of
Tiberias
:
a
broad
and
large
place
,
so
that
howsoeuer
,
he
was
still
without
the
compasse
of
two
thousand
cubites
,
his
Sabboth
dayes
iourney
:
how
may
this
bee
?
For
this
we
say
,
that
our
Sauiour
Christ
he
did
not
iourney
on
the
Sabboth
day
,
for
the
Iewes
Sabboth
,
it
was
our
Satterday
,
and
that
was
the
seuenth
day
:
but
this
was
the
first
day
,
afterwards
changed
by
the
Apostles
,
in
memory
of
our
Sauiours
most
glorious
resurrection
,
who
dyed
vpon
the
Friday
,
and
rose
againe
the
third
day
,
which
was
Sunday
,
and
therefore
by
Saint
Iohn
in
his
first
of
his
Apoc.
is
called
Dies
Dominicus
,
I
was
(
saith
he
)
in
the
spirit
on
the
Lords
day
;
that
part
then
of
the
Commandement
the
Sabboth
day
,
it
was
but
Ceremoniall
,
not
Morall
;
for
had
it
beene
Morall
,
it
had
bound
vs
,
perpetually
,
to
the
obseruation
of
it
;
but
wee
see
it
was
altered
,
and
continues
altered
vnto
this
day
;
and
so
wee
haue
a
gesse
of
the
time
,
which
is
here
set
down
indefinitely
,
a
certaine
day
,
though
no
definitue
sentence
to
conclude
it
peremptory
:
Now
it
came
to
passe
on
a
certaine
day
.
It
came
to
passe
;
Heere
haue
our
licentious
Epicures
,
and
our
vpstart
Atheists
,
a
ground
&
foundation
(
as
they
thinke
)
to
build
vp
their
Chance-medly
doctrine
in
the
world
;
that
things
they
come
by
chance
and
fortune
,
not
by
the
determinate
,
and
deliberate
prouidence
and
disposing
of
the
Almighty
,
For
what
greater
argument
of
chance
,
can
there
be
,
say
they
,
then
that
Christ
himselfe
,
should
in
his
owne
businesse
,
admit
of
a
casualty
,
for
the
Text
is
plaine
:
Now
it
came
to
passe
,
or
it
chanced
,
on
a
certaine
day
.
But
their
foundation
,
it
is
laid
but
on
a
sandy
ground
,
for
Aristotle
,
long
since
,
though
but
a
Heathen
Phylosopher
,
yet
he
could
say
,
by
the
twy-light
of
nature
,
that
ignorantia
causarum
,
the
ignorance
of
man
was
that
,
that
made
blind
fortune
a
goddesse
amongst
men
:
for
when
they
saw
no
reason
for
many
things
that
came
to
passe
amongst
them
,
they
did
not
conceiue
,
that
there
might
be
a
reason
which
they
themselues
did
not
see
,
but
straight
way
they
deified
Fortune
,
&
made
her
the
author
and
bestower
of
them
all
vpon
the
world
,
her
that
is
so
brittle
a
goddesse
,
quae
cum
spēdet
frangitur
,
which
is
dashed
in
peeces
by
the
least
accident
;
whereas
our
Sauiour
Christs
rule
is
quite
contrary
,
for
he
teacheth
vs
another
doctrine
in
the
tenth
of
Saint
Mathewes
Gospell
,
Are
there
not
(
saith
hee
)
two
Sparrowes
sold
for
a
farthing
,
and
yet
one
of
them
shall
not
fall
on
the
ground
,
without
the
will
of
your
heauenly
Father
:
Then
much
more
the
weightiest
matters
,
such
as
the
Preaching
of
the
Gospell
is
,
which
is
the
saluation
of
the
soule
of
man
,
that
shall
not
be
done
,
but
by
a
particular
prouidence
indeed
,
and
that
iourney
resolued
on
with
mature
deliberation
.
Fortune
(
as
the
world
esteemes
it
)
it
is
but
an
Idoll
,
made
for
foolish
man
to
worship
and
adore
,
and
he
that
will
worship
any
thing
,
euen
the
meanest
of
creatures
,
will
not
neglect
it
,
wherein
hee
thinkes
hee
sees
some
shew
,
but
as
it
is
indeed
in
it
owne
nature
,
it
is
Ordinaria
potestas
Dei
,
the
ordinary
prouidence
,
and
direction
of
Almighty
God
himselfe
,
by
which
he
brings
to
passe
,
what
himselfe
intendeth
.
This
iourney
here
of
our
Sauiours
,
it
is
vndertaken
with
a
singular
resolution
to
do
good
vnto
all
,
euen
those
that
were
most
wicked
and
prophane
:
So
is
it
Gods
goodnesse
for
to
super-abound
,
where
the
sinne
of
man
seemes
for
to
abound
.
The
heart
of
man
for
his
wickednesse
it
is
termed
in
Scripture
Abyssus
,
a
bottomelesse
pit
,
according
to
that
of
Ezechiel
in
the
17.
of
his
Prophecy
.
Hee
does
not
take
this
iourney
heere
vpon
him
,
vpon
a
giddy
humour
,
but
a
discreete
deliberation
,
to
go
vnto
them
;
and
because
he
did
go
,
therefore
here
it
is
said
;
it
came
to
passe
:
Factum
est
,
saies
the
Latine
Text
,
it
was
done
,
so
it
came
to
passe
.
Now
it
came
to
passe
on
a
certaine
day
.
The
second
thing
followes
,
the
meanes
,
he
went
into
a
Ship
with
his
Disciples
:
Now
it
came
to
passe
on
a
certaine
day
,
that
hee
entred
into
a
Ship
with
his
Disciples
.
Iudas
Maeccabaeus
,
1.
Mac.
4.
that
when
he
was
to
encourage
his
Army
against
Gorgias
his
souldiers
,
he
wils
them
not
to
feare
their
multitude
,
nor
to
be
afraid
of
their
assault
:
mementate
,
sayes
hee
,
qualiter
facti
sunt
salui
patres
nostri
,
Remember
sayes
he
,
how
our
fathers
were
saued
in
the
red
Sea
,
when
Pharoah
pursued
them
with
an
Army
;
if
euer
we
should
be
mindefull
of
any
thing
,
then
this
particular
we
should
not
forget
.
Heere
wee
haue
an
example
in
this
same
Story
of
our
fore-fathers
,
the
Apostles
,
how
they
,
and
we
in
them
,
were
saued
,
from
the
danger
of
a
tempest
.
After
that
our
Euangelist
had
shewed
what
miracles
our
Sauiour
had
acted
on
the
the
Land
,
he
sets
downe
now
,
as
great
a
miracle
as
any
of
the
rest
,
that
hee
did
vpon
the
Sea
,
that
so
both
earth
and
Sea
might
witnesse
with
him
,
the
power
and
truth
of
the
doctrine
that
hee
Preached
to
the
people
.
Now
it
came
to
passe
,
on
a
certaine
day
,
that
he
went
into
a
Ship
,
with
his
Disciples
.
He
went
into
a
Ship
:
Why
what
need
now
had
he
more
of
a
Ship
,
then
at
any
time
else
we
read
he
had
?
Was
not
hee
the
Lord
and
God
of
the
water
,
as
well
as
of
the
Land
,
and
could
hee
not
command
the
one
as
well
as
the
other
?
Was
not
this
hee
,
that
for
his
peoples
sake
,
dried
vp
the
red
sea
,
and
made
them
to
go
through
as
vpon
dry
land
?
Exod.
14
,
Yes
(
Beloued
)
he
could
haue
done
it
as
well
without
a
Ship
as
within
the
Ship
,
had
it
pleased
him
,
but
hee
saw
it
more
conuenient
for
him
for
to
do
it
otherwise
:
Hee
could
haue
either
dryed
the
Lake
with
his
word
,
as
hee
did
the
red
Sea
,
or
haue
walked
vpon
it
at
pleasure
,
as
at
other
times
he
did
,
but
heere
hee
would
neither
of
these
,
hee
would
choose
rather
,
to
go
as
a
passenger
,
then
as
a
Lord
and
Commander
of
what
was
his
owne
.
To
dry
the
Sea
with
his
word
,
or
walke
vpon
it
at
his
pleasure
,
were
arguments
and
tokens
of
his
Diuinity
,
but
heere
he
would
be
knowne
to
be
a
naturall
man
,
he
came
into
the
world
to
take
vpon
him
our
infirmities
,
and
to
cure
vs
by
those
,
who
long
before
were
wounded
vnto
death
,
bee
was
our
Physition
and
we
all
his
Patients
;
now
a
Physition
that
cannot
skill
of
his
Patients
infirmities
,
shall
hardly
be
able
to
cure
those
diseases
,
and
how
shall
he
be
better
skilled
in
our
wants
,
then
by
feeling
of
them
himselfe
?
hee
would
feele
our
wants
in
this
,
as
well
as
beare
our
infirmities
in
other
matters
:
the
Prophet
Esay
tels
vs
what
he
hath
done
for
vs
in
other
matters
,
in
the
53
of
his
Prophecy
,
where
he
sayes
:
Surely
he
hath
borne
of
our
griefes
,
and
carryed
our
sorrowes
;
he
was
wounded
for
our
transgressions
,
and
by
his
stripes
,
were
we
healed
:
So
heere
hee
would
know
our
wantes
,
in
being
passenger
in
a
Fishers
Ketch
.
Had
our
Sauiour
remained
God
alone
,
as
he
was
at
the
first
,
what
comfort
on
benefite
had
that
bene
vnto
〈◊〉
and
or
if
he
had
taken
humane
flesh
vpon
him
,
and
not
taken
our
infirmities
withall
,
he
could
not
haue
beene
seene
so
well
in
mans
miseries
as
he
was
;
but
therefore
he
tooke
them
that
he
might
be
well
skilled
in
them
,
and
being
skilled
in
them
,
hee
might
compassionate
them
,
and
compassionating
of
them
he
might
throughly
cure
&
heale
them
all
.
In
this
one
iourney
then
of
our
Sauiours
,
he
did
such
things
as
might
truely
shew
he
was
truely
man
,
and
withall
he
might
demonstrate
himselfe
to
bee
the
Son
of
the
euerliuing
God
.
He
went
into
a
ship
&
slept
,
that
by
both
he
might
instruct
vs
of
the
want
of
necessaries
,
that
bee
in
our
nature
,
hee
rebuked
the
wind
and
appeased
the
Sea
,
that
so
he
might
shew
vs
the
power
of
his
Diuinity
.
He
went
into
a
Ship
:
but
not
into
the
warspite
,
no
man
of
war
to
do
mischiefe
withall
,
for
though
himselfe
were
come
as
himselfe
professes
,
I
am
come
to
send
fire
vpon
the
earth
,
and
what
is
my
desire
but
that
it
were
already
kindled
;
yet
he
would
not
,
as
our
Pirates
now
adaies
do
,
fetch
his
fire
from
hel
to
blow
men
quick
vp
into
heauen
,
that
he
hath
left
for
those
diuelish
helhounds
,
without
their
greater
repentance
,
that
as
they
haue
serued
others
,
so
they
themselues
at
the
last
shold
be
serued
,
blown
vp
with
fire
here
,
and
perpetually
afterwards
be
burnt
in
euerlasting
fire
:
But
he
went
into
a
poore
Fishers
ship
,
a
ship
of
trade
and
labour
,
that
so
all
things
might
answere
in
proportion
both
his
birth
,
life
,
and
death
,
all
should
bee
proportionable
one
vnto
the
other
.
His
birth
it
was
poore
and
needy
,
a
Village
for
the
place
,
an
Inne
for
his
house
,
a
Stable
for
his
chamber
,
a
cratch
for
his
bed
:
what
poore
beggar
amongst
men
,
more
miserably
borne
?
Ierusalem
in
Scripture
is
proclaimed
to
be
the
Citty
of
the
great
King
,
&
what
King
greater
than
this
King
of
ours
,
who
hath
both
on
his
vesture
&
on
his
thigh
a
name
written
,
Rex
regum
&
Dominus
dominantium
,
King
of
Kings
and
Lord
of
Lords
:
yet
this
great
Lord
will
choose
rather
to
honor
with
his
birth
,
little
Bethlem
the
least
amongst
the
thousands
of
Iudah
,
then
famous
Ierusalem
the
Metropolis
of
the
world
,
litle
Bethlem
I
say
,
shal
be
honored
by
his
birth
,
when
famous
Ierusalem
shall
dishonor
her self
,
by
his
death
&
passion
.
In
this
small
village
of
Bethlem
,
he
neither
commands
Princely
Pallaces
,
nor
great
mans
house
,
but
contents
himselfe
to
bee
borne
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Greg.
Naz.
speakes
,
in
a
base
,
and
a
common
Inne
,
a
place
made
for
the
receipt
of
the
meanest
company
,
and
in
that
Inne
hee
takes
vp
a
Stable
for
his
Nursery
,
and
a
Cratch
for
his
chaire
of
Estate
,
a
poore
Carpenter
and
his
wife
for
his
priuy
Counsellours
,
an
Oxe
and
an
Asse
for
his
common
Courtiers
,
thus
the
mighty
God
,
whose
Seate
is
in
heauen
,
and
the
earth
is
his
Footestoole
,
must
bee
contented
with
the
vilest
place
that
vaine
man
can
finde
out
for
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saies
Na●
.
Thus
he
that
makes
all
other
men
rich
,
himselfe
must
be
borne
like
a
beggar
in
some
out
roome
;
and
he
that
is
full
of
all
spirituall
blessings
,
must
be
as
one
who
were
voyde
of
all
.
His
life
is
proportionable
vnto
his
birth
,
hee
is
driuen
into
banishment
so
soone
as
he
is
borne
,
and
afterwards
,
aboue
the
course
of
nature
,
he
is
forced
to
fast
forty
daies
and
forty
nights
,
heb
is
scoffed
at
by
his
kindred
,
reuiled
by
the
Gouernours
,
cursed
by
the
Doctors
;
called
Coniurer
by
the
Commons
,
betrayed
by
his
seruants
,
scorned
by
the
Courtiers
,
mocked
by
the
Souldiers
,
rayled
at
by
the
Malefactors
,
his
whole
life
was
nothing
else
but
a
map
of
miseries
;
wandring
vp
and
down
he
goes
,
not
hauing
where
to
repose
his
wearied
limbes
.
Math.
8.
The
Foxes
haue
holes
,
&
the
Birdes
haue
nests
,
but
the
Son
of
man
hath
not
whereon
to
rest
his
head
:
The
wildernesse
is
faine
to
be
his
Couch
,
and
a
few
poore
Fishermen
his
guard
to
attend
vpon
him
;
his
prouision
is
fiue
barley
loaues
,
and
two
small
fishes
,
and
what
are
they
amongst
so
many
?
Ferried
ouer
here
,
he
is
,
in
a
poore
fishermans
boate
,
the
vilest
and
most
contemptible
of
all
other
Trades
.
But
his
comming
it
was
in
humility
,
and
therefore
hee
contents
himself
with
the
basest
things
;
he
,
Whose
the
sea
is
,
and
whose
hands
prepared
the
dry
lands
,
Psal.
95.
Hee
(
I
say
)
is
mad
passenger
in
a
Ketch
,
in
a
poore
Fisher-boate
,
ferried
ouer
to
the
other
side
.
He
went
into
a
ship
,
but
he
went
not
alone
,
hee
was
accompanied
with
his
Disciples
,
He
went
into
a
ship
(
saies
my
Text
)
with
his
Disciples
,
hee
went
with
his
Disciples
,
that
so
he
might
proue
their
faith
vpon
the
sea
,
as
well
as
vpon
the
solide
and
dry
land
,
euery
way
hee
would
try
them
,
that
so
hee
might
harden
them
against
the
time
of
affliction
.
Almighty
God
,
though
he
knew
Abraham
throughly
,
yet
he
would
try
him
in
the
weightiest
matter
,
to
see
whether
hee
would
remaine
constant
vnto
the
end
;
So
our
Sauiour
here
,
hee
would
thorowly
try
his
Apostles
in
their
constancy
,
in
the
nearest
matters
,
not
in
the
death
of
their
children
and
sons
,
but
in
the
death
of
their
owne
selues
,
he
exposes
all
their
liues
at
once
to
a
manifest
danger
,
hee
carries
them
to
sea
:
hee
goes
into
a
ship
,
and
his
Disciples
with
him
.
Wherein
they
shew
themselues
true
friends
indeed
,
and
faithfull
seruants
vnto
their
Maister
,
who
will
not
onely
accompany
him
in
his
labours
,
but
euen
in
imminent
and
manifest
dangers
,
wil
not
forsake
him
:
so
that
our
Sauiour
might
well
giue
that
testimony
of
them
,
And
to
digresse
a
little
from
them
,
and
turne
the
dyall
vnto
our selues
,
wee
all
know
that
Christ
our
Lord
is
much
sooner
found
in
affliction
&
tribulation
,
then
he
is
in
mirth
&
iollity
:
Christ
,
he
is
the
Lilly
;
but
as
it
is
said
of
the
Lilly
in
the
Canticles
:
Hee
is
growing
amongst
the
thornes
,
But
yet
the
world
is
in
a
contrary
veine
,
quite
from
this
,
they
will
follow
Christ
,
in
prosperity
,
but
in
aduersity
they
will
giue
him
leaue
to
bee
alone
:
vpon
the
land
he
shall
haue
followers
enough
,
why
hee
hath
whole
multitudes
attending
on
him
,
Ecce
totus
mundus
,
sayes
S.
Iohn
,
Behold
the
whole
world
runs
after
him
,
but
vpon
the
sea
,
his
traine
hath
left
him
,
onely
his
Apostles
they
keepe
him
company
;
He
went
into
a
ship
with
his
Disciples
.
Whilst
God
rewardes
men
with
his
gifts
,
for
the
seruice
they
haue
done
him
,
so
long
he
shall
haue
followers
enough
,
but
if
once
their
profession
beginne
to
draw
blood
,
then
Demas
will
reuolt
,
&
make
shipwracke
of
all
that
before
hee
hath
professed
:
there
are
but
a
few
that
can
indure
this
Baptismus
sanguinis
,
to
dye
their
colours
in
graine
,
that
so
they
may
be
knowne
to
be
his
Disciples
.
These
kind
of
men
I
cannot
more
fitly
resemble
,
then
vnto
the
vsurers
of
these
our
dayes
,
who
will
willingly
lend
their
money
vnto
our
merchants
,
but
vpon
this
condition
,
that
howsoeuer
the
world
go
with
the
poore
merchant-aduenturer
,
the
vsurer
still
will
bee
sure
to
be
a
gainer
by
him
;
so
these
they
will
follow
Christ
in
his
glory
,
where
they
may
reape
their
priuate
advantage
,
but
by
any
meanes
they
will
not
endure
to
heare
of
him
in
his
crosse
and
passion
:
otherwise
,
farre
otherwise
was
it
with
his
Disciples
here
,
both
in
prosperity
&
or
aduersity
,
they
will
be
sure
to
be
partakers
with
him
,
if
their
Lord
will
to
〈◊〉
,
then
they
will
alongst
with
him
;
He
went
into
a
shippe
with
his
Disciples
.
I
might
heere
enter
into
a
large
discourse
of
our
humane
basenesse
,
and
our
degenerate
nature
,
how
ready
all
of
vs
are
to
deny
our
Lord
and
Maister
;
but
I
list
not
shew
that
in
words
,
which
every
one
of
vs
do
daily
act
in
our
doings
:
we
follow
Christ
vnto
the
wedding
,
we
acknowledge
him
our
Maister
in
the
breaking
of
bread
,
and
we
honor
him
highly
in
the
acting
of
miracles
;
but
in
perils
,
and
in
dangers
,
in
losses
,
and
in
death
,
we
do
detest
him
:
In
every
one
of
these
,
wee
set
vp
this
for
our
Mott
,
Vos
autem
non
sic
;
farre
,
oh
as
farre
as
may
bee
,
let
the
least
of
all
these
be
from
vs
,
let
them
not
once
approach
the
place
,
where
we
shall
dwell
.
For
we
are
like
vnto
the
Israelites
in
the
15
of
Exodus
,
Christ
our
Sauiour
,
he
hath
farre
more
followers
of
his
resurrection
,
then
of
his
passion
,
of
his
glory
then
of
his
troubles
;
but
his
Disciples
yet
aboue
all
his
followers
,
they
remained
firme
with
him
,
and
would
not
forsake
him
:
Hee
went
into
a
ship
with
his
Disciples
.
And
so
S.
Paul
tels
them
what
they
are
to
looke
for
in
recompence
againe
,
Cor.
If
they
shall
be
partakers
of
his
sufferings
,
they
shall
bee
partakers
also
of
the
consolation
.
Our
Sauiour
here
,
he
carries
his
disciples
vnto
the
sea
,
that
so
hee
might
trye
them
,
in
all
kindes
,
before
he
sent
them
forth
,
to
harden
them
against
all
stormes
of
affliction
that
should
blowe
,
and
to
teach
them
to
contemne
the
vanities
of
this
world
.
In
the
world
there
are
sudden
alterations
,
&
he
would
haue
them
altered
with
none
,
he
would
haue
them
to
be
men
of
courage
,
and
beare
adversity
as
well
as
prosperity
.
Will
you
see
the
changes
of
the
world
?
I
will
onely
giue
you
one
instance
Act.
14.
Paul
and
〈◊〉
,
●he
Gods
,
say
they
,
are
come
downe
to
vs
in
the
likenesse
of
men
:
whereas
at
the
19
verse
againe
of
the
same
chapter
,
for
the
good
that
Paul
did
amongst
them
,
Hee
went
into
a
shippe
with
his
Disciples
.
Hee
went
first
,
his
Disciples
followed
after
:
the
Maister
hee
must
be
the
first
,
that
must
shew
example
vnto
the
Scholer
,
and
what
hee
would
haue
his
Scholer
learne
,
that
he
must
teach
him
by
example
,
as
well
as
by
precept
.
It
is
reported
of
Abimelech
,
a
Prince
and
leader
of
Israell
in
Iudg.
9.
The
third
thing
followes
:
his
exhortation
;
Let
vs
goe
ouer
to
the
other
side
of
the
lake
.
The
power
of
our
Sauiour
,
as
he
was
the
Creator
vnto
his
disciples
,
and
they
his
creatures
,
it
was
very
great
,
what
might
he
not
haue
commanded
them
to
doe
?
he
created
them
by
his
word
,
and
therefore
might
haue
commanded
them
by
his
word
also
,
to
hime
executed
and
fulfilled
the
vtmost
of
his
will
:
the
Potter
he
may
do
as
he
list
with
his
clay
,
&
no
man
to
controll
him
,
and
God
dispose
as
it
pleaseth
him
of
man
,
and
none
to
aske
the
question
,
why
hee
doth
so
▪
hee
might
haue
sayd
vnto
his
Disciples
,
get
you
ouer
vnto
the
other
side
of
the
lake
,
or
follow
me
vnto
the
otherside
of
the
lake
,
and
they
were
to
obey
:
for
he
was
their
Lord
,
and
they
his
seruants
,
he
to
command
,
and
they
to
do
him
seruice
;
and
in
equity
and
iustice
this
hee
might
haue
done
,
without
any
preiudice
at
all
vnto
any
one
of
them
at
all
,
euen
the
chiefest
and
best
beloued
.
But
yet
such
is
the
loue
of
God
vnto
those
that
be
his
,
and
appertaine
vnto
him
,
as
that
he
will
do
,
he
will
euermore
doe
in
loue
and
amity
:
he
will
not
stiffely
command
,
but
kindly
intreate
at
their
hands
;
Let
vs
go
ouer
vnto
the
other
side
of
the
lake
.
Ecclesia
Dei
,
vinea
Dei
,
grandis
nimis
,
sayes
Saint
Bernard
,
the
Church
of
God
sayes
he
,
it
is
Gods
vineyard
,
great
and
high
in
the
account
of
the
Lord
;
and
great
reason
indeed
,
is
it
(
if
we
consider
it
throughly
as
wee
ought
)
that
so
it
should
be
;
great
,
yea
very
great
in
his
estimate
,
who
hath
bestowed
such
cost
&
care
continually
about
it
,
his
own
right
hand
hath
planted
it
,
his
deere
heart
blood
hath
redeemed
it
,
he
hath
watred
it
with
his
word
,
hee
hath
caused
it
to
shoot
forth
by
his
grace
,
he
hath
made
it
plentifull
and
aboundant
by
his
spirit
,
and
can
wee
thinke
that
all
this
cost
of
his
,
will
not
make
him
to
haue
a
regard
vnto
it
?
Yes
surely
he
hath
both
had
,
and
at
this
day
hath
,
so
great
a
care
ouer
it
,
as
that
in
the
aboundance
of
his
loue
,
hee
hath
married
himselfe
vnto
his
Church
,
hee
now
is
our
husband
,
and
the
Church
is
his
spouse
,
and
thinking
with
himselfe
,
that
,
that
vnity
is
too
little
for
it
,
he
hath
moulded
vs
all
into
his
owne
body
,
so
that
now
as
S.
Paul
speakes
,
Let
vs
go
ouer
,
&c.
Hence
forward
then
,
when
we
heare
of
Gods
presence
,
let
vs
not
like
our
Grand-father
Adam
in
Paradice
,
flye
from
the
sight
of
him
,
for
it
is
his
loue
which
makes
him
draw
neere
to
vs
,
Noli
fugero
Adam
,
sayes
S.
Cyprian
,
doe
not
sayes
he
,
oh
man
,
flye
from
thy
maker
,
he
is
nothing
else
but
God
with
vs
,
be
not
afraid
or
terrified
at
the
newes
of
him
:
for
he
is
with
vs
in
the
flesh
,
hee
is
with
vs
also
in
the
vnity
of
the
spirit
,
so
that
he
cannot
choose
but
loue
vs
eternally
.
Let
not
the
sight
of
our
sins
so
vtterly
dismay
vs
,
as
that
we
shal
think
there
is
no
more
place
left
for
grace
to
remaine
:
for
as
S.
Paul
tels
vs
,
that
where
sinne
aboundes
,
est
in
peccatore
,
anima
in
corde
,
mens
in
anima
,
fi
〈◊〉
in
monte
,
Christus
in
fide
.
In
euery
sinner
there
is
a
heart
,
in
the
heart
there
is
a
soule
,
in
the
soule
there
is
a
mind
,
in
the
mind
there
is
faith
,
in
faith
there
is
Christ
;
and
this
is
that
,
sayes
he
,
that
the
Apostle
shewes
,
when
he
sayes
,
that
Christ
dwels
in
your
hearts
by
faith
.
When
our
Sauiours
to
furious
Disciples
,
Iames
and
Iohn
wold
haue
had
fire
from
heauen
to
consume
the
company
,
Luk.
9.
Lord
,
wilt
thou
that
we
command
fire
from
heauen
to
consume
them
there
,
as
Elias
did
?
What
was
his
answer
?
Yee
know
not
of
what
spirit
yee
bee
;
they
cost
him
more
then
so
,
to
confound
them
all
in
an
instant
,
&
he
had
much
rather
bring
them
home
vnto
him
in
loue
,
then
destroy
them
in
his
anger
:
our
Sauiour
is
of
a
more
milde
and
quiet
spirit
then
his
Disciples
are
of
:
for
they
sought
the
destruction
of
their
neighbours
,
but
God
he
seekes
the
conuersion
of
sinners
.
When
God
shewed
himselfe
vnto
Elias
in
the
mount
,
there
passed
before
him
thunder
and
lightning
,
and
storme
and
wind
,
but
God
was
in
none
of
them
all
,
but
in
the
stil
voice
,
he
delights
to
be
mercifull
,
and
is
loath
to
take
reuenge
,
euen
of
those
that
are
his
enemies
:
he
is
slow
to
take
his
bow
in
hand
,
more
loath
to
bend
it
,
loather
yet
to
draw
it
,
loather
of
all
to
let
flye
at
his
enemies
:
Esay
1.
Ah
,
I
wil
ease
me
of
mine
enemies
,
and
auenge
mee
of
mine
aduersaries
,
as
though
he
were
so
loath
to
do
it
,
as
that
it
should
not
be
done
,
if
the
controuersie
by
any
other
meanes
could
be
decided
.
If
he
be
then
so
kinde
vnto
his
enemies
,
no
maruaile
at
all
if
hee
speake
friendly
vnto
such
as
are
his
friends
:
Let
vs
goe
ouer
to
the
other
side
of
the
lake
.
But
yet
he
is
not
more
ready
to
aske
,
then
they
are
ready
for
to
obey
,
which
is
our
fourth
part
,
their
Obedience
,
they
lanched
forth
;
Let
vs
goe
ouer
vnto
the
other
side
of
the
lake
,
and
they
lanched
forth
.
In
the
11.
of
Saint
Iohns
Gospell
,
Lord
if
hee
sleepe
hee
shall
doe
well
,
say
they
;
but
then
they
had
not
learned
their
obedience
fully
:
but
now
they
were
like
vnto
the
Centurions
seruant
,
in
the
8.
of
Mathew
,
he
can
no
sooner
say
go
,
And
they
lanched
forth
.
This
obedience
of
theirs
is
a
triple
twisted
cord
made
of
these
three
strands
,
humility
in
the
heart
,
patience
in
the
mouth
,
and
perseuerance
in
all
good
actions
,
and
of
such
a
cord
the
wise
man
sayes
,
Funiculus
triplex
,
&c.
a
threefold
cord
is
hardly
broken
:
and
euery
particular
of
these
they
learned
of
their
Lord
and
maister
:
for
,
for
the
first
,
humility
in
the
heart
,
Sicut
ouis
ad
occisionem
,
hee
was
brought
as
a
Lambe
vnto
the
slaughter
,
and
as
a
sheepe
before
his
shearer
,
so
hee
opened
not
his
mouth
;
and
for
the
third
,
perseuerance
in
goodnesse
,
Obediens
fuit
vsque
ad
mortem
,
hee
became
obedient
vnto
death
,
euen
the
death
of
the
crosse
:
who
could
desire
more
then
he
hath
performed
?
And
this
obedience
,
as
he
had
it
here
of
his
Apostles
,
so
doth
he
expect
it
also
at
the
hands
of
euery
one
of
vs
that
doe
professe
our selues
retainers
vnto
him
,
Humility
,
Patience
,
Perseuerance
,
this
is
the
best
sacrifice
,
and
the
most
acceptable
,
which
wee
can
performe
vnto
him
;
let
vs
all
then
study
and
indeuour
ourselues
in
the
feare
of
the
Lord
,
to
learne
this
one
lesson
,
&
so
,
if
not
in
this
world
,
yet
in
the
world
to
come
,
we
are
sure
we
shall
haue
our
reward
,
a
reward
I
say
,
which
shall
continue
with
vs
vnto
all
eternity
;
the
which
God
grant
vs
all
,
Amen
.
And
so
we
haue
finished
the
first
verse
here
,
the
second
followes
.
But
as
they
sailed
,
&c.
In
which
,
as
I
told
you
,
there
is
set
downe
the
manner
of
the
iourney
,
and
the
accidents
that
befell
them
:
the
manner
of
the
iourney
,
they
sayled
,
But
as
they
sailed
,
&c.
The
manner
of
the
Iourney
,
I
shall
not
neede
to
stand
long
vpon
it
,
it
is
knowne
vnto
all
,
they
sayled
,
and
besides
their
sayling
,
they
haue
little
other
help
to
driue
forward
their
moueable
houses
.
The
prophane
Historians
,
in
their
Histories
,
do
ascribe
both
the
inuention
of
shipping
,
and
the
Art
of
Nauigation
,
vnto
one
of
themselues
,
to
Atlas
Maurus
,
and
make
him
both
the
inuenter
,
&
part
perfecter
of
that
secret
Art
;
but
we
which
are
Christians
,
we
rather
depend
vpon
the
Scripture
,
and
say
,
that
the
vse
of
shipping
,
and
the
Art
of
Nauigation
,
they
came
both
immediatly
from
God
himselfe
,
&
was
first
revealed
vnto
Noe
,
in
the
forme
of
the
Arke
,
Gen.
6.
as
likewise
the
vse
of
the
Load-stone
,
The
benefit
of
it
is
great
,
as
we
see
daily
,
by
daily
experience
the
transportati-of
goods
,
the
commutation
of
marchandise
,
with
other
nations
,
the
which
is
so
necessary
amongst
men
,
that
Baldus
the
great
Lawyer
,
did
not
sticke
to
affirme
,
the
world
would
quickly
be
at
an
end
,
if
Marchandizing
once
should
decay
amongst
vs
,
and
in
Marchandizing
,
the
chiefest
Trade
we
know
is
by
shipping
,
and
in
shipping
,
sayes
Seneca
,
this
one
thing
is
none
of
the
smallest
matters
in
the
Diuine
Prouidence
;
Quod
natura
dederit
ventos
,
incitatores
nauigationit
,
vt
commoda
cuiusque
regionis
,
fierent
communia
:
This
is
worthy
of
admiration
indeed
,
that
God
should
cause
the
winds
to
be
furtherers
of
nauigation
,
by
which
the
commodities
of
all
nations
,
are
made
knowne
and
common
vnto
one
.
This
same
sayling
in
ships
,
it
is
called
by
the
Psalmist
in
the
107.
Psalme
,
Hitherto
hath
he
said
shalt
thou
come
but
no
further
,
and
here
shall
thy
proud
waues
be
stayed
:
which
barre
is
set
for
the
safety
of
man
,
for
else
naturally
the
height
of
the
water
is
higher
then
the
highest
hill
,
as
may
plainely
appeare
in
the
seuenth
of
Genesis
,
The
earth
it
is
the
heauiest
element
,
and
therefore
must
needes
sinke
downe
the
lowest
,
and
those
that
be
lighter
must
floate
aloft
naturally
,
but
God
for
the
good
of
man
,
hath
altered
the
course
of
nature
,
and
of
the
water
and
the
earth
hath
made
one
globe
,
and
hath
caused
that
globe
by
man
to
bee
compassed
about
;
and
so
much
of
the
manner
of
their
iourney
,
they
sayled
,
But
as
they
sayled
.
I
come
vnto
the
Accidents
,
the
first
whereof
is
,
our
Sauiours
sleepe
,
He
fell
asleepe
:
The
security
of
the
iust
and
righteous
is
very
much
:
The
righteous
,
saith
Salomon
,
is
bold
as
a
Lyon
,
and
what
euer
befall
his
body
heere
,
yet
his
soule
is
like
vnto
the
heauens
,
aboue
the
Moone
,
that
is
alwaies
cleere
and
quiet
:
so
that
as
Liuie
speakes
of
Scipio
,
we
may
safely
say
of
him
,
Is
est
cuius
animum
,
nec
prospera
fortuna
;
flatu
suo
efferret
,
nec
aduersa
infringet
;
He
is
the
man
whom
neither
prosperity
can
puffe
vp
,
nor
yet
aduersity
can
any
whit
deiect
:
An
example
hereof
,
wee
haue
in
our
Sauiour
Christ
heere
,
who
both
vpon
the
Land
,
and
vpon
the
waters
,
is
Semper
idem
,
one
and
the
selfe-same
party
still
;
vpon
the
Land
he
feares
not
the
threates
of
the
enuious
Scribes
and
Pharises
,
vpon
the
Seas
hee
contemnes
the
rage
and
fury
of
the
violent
tempest
,
no
sooner
is
he
in
the
ship
,
but
presently
hee
betakes
himselfe
vnto
his
rest
,
he
fals
a
sleepe
,
But
as
they
sayled
he
fell
asleepe
.
But
then
this
place
,
giues
leaue
to
moue
a
question
of
import
;
Was
it
I
pray
you
(
may
some
men
say
)
with
our
Sauiour
here
in
this
place
,
as
it
was
with
Ionas
in
his
tempest
there
,
But
as
they
sayled
he
fell
asleep
;
the
Psalmist
againe
,
Non
dormitabat
,
neque
dormiet
;
He
that
keepeth
Israel
,
saith
he
,
shall
neither
slumber
nor
sleepe
:
How
may
those
two
agree
in
one
,
or
what
is
the
matter
that
now
hee
is
said
to
be
so
heauy
as
to
fall
asleepe
?
does
hee
sleepe
in
the
Euangelist
,
and
watch
for
euer
in
the
Psalmist
ouer
his
?
Indeed
if
a
man
do
well
obserue
the
course
of
the
world
,
the
felicity
and
happinesse
of
the
vngodly
,
the
miseries
and
afflictions
that
the
righteous
are
put
vnto
,
hee
may
happily
thinke
,
that
our
Sauiour
does
not
onely
slumber
,
as
in
this
place
,
but
indeed
does
nothing
else
but
sleepe
out
right
,
nay
he
doth
altum
dormire
,
nothing
else
but
mind
his
rest
;
to
see
weary
Sampson
grinding
all
day
in
the
Mill
,
while
the
Philistimes
are
mocking
him
in
their
drunken
sacrifices
▪
Sing
vs
now
one
of
your
merry
songs
of
Syon
;
For
our
Sauiour
to
take
a
nap
and
away
,
had
not
bene
so
much
,
but
to
be
drowned
in
so
deepe
a
sleepe
,
as
with
our
Grandfather
Adam
to
haue
a
rib
taken
out
of
his
side
,
and
neuer
to
feele
it
;
to
haue
Iohn
the
Baptist
,
the
voyce
of
a
Cryer
,
beheaded
at
the
request
,
and
intreaty
of
a
whore
,
and
yet
to
be
silent
for
all
that
to
;
to
be
in
a
storme
,
and
the
ship
ready
to
founder
with
water
vnder
him
,
and
yet
securely
sleeping
vpon
his
pillow
,
might
argue
at
the
first
sight
,
that
he
was
ouercome
with
sleep
:
He
fell
asleepe
.
In
many
things
,
I
say
,
we
may
thinke
our
Sauiour
is
a
sleepe
;
for
as
he
that
is
a
sleepe
is
still
the
same
man
,
whether
you
commend
any
vertue
in
him
,
or
discommend
any
vitious
quality
hee
is
tainted
with
all
,
he
is
no
more
moued
with
your
extraordinary
prayses
,
then
he
is
abashed
at
your
bitter
inuectiues
.
So
God
oftentimes
,
hee
lets
the
wicked
to
shoote
vp
and
prosper
,
to
flourish
like
vnto
a
greene
Bay
tree
,
and
inioy
the
world
,
according
vnto
his
owne
will
and
pleasure
,
and
the
righteous
againe
like
a
poore
Palme
tree
,
hee
is
ouerladen
and
pressed
downe
with
the
insolency
of
others
,
and
yet
God
seemes
to
be
affected
neither
with
the
one
,
nor
the
others
doings
,
hee
is
fast
a
sleepe
and
will
not
bee
awaked
;
in
which
regard
the
Prophet
Dauid
,
as
weary
of
his
long
sufferings
,
&
willing
to
be
releiued
in
his
distresse
,
he
is
faine
to
cry
aloude
,
and
earnestly
,
as
it
were
,
to
wake
him
out
of
the
sleepe
that
he
is
in
,
to
come
vnto
his
succour
.
For
thy
sake
are
wee
killed
all
the
day
long
,
we
are
counted
at
sheepe
for
the
slaughter
,
therefore
awake
,
why
sleepest
thou
ô
Lord
?
Arise
,
&c.
An
earnest
admonisher
we
see
,
and
one
that
will
not
be
silent
,
hee
doubles
,
and
trebles
his
speech
,
Awake
,
sleeepe
not
,
arise
;
that
if
he
were
fast
indeed
,
yet
his
earnestnesse
at
the
last
would
cause
him
to
awake
:
and
to
speake
truth
,
God
for
the
most
part
seemeth
for
to
sleepe
,
that
so
he
might
be
awaked
by
our
earnest
intreaties
;
for
God
,
as
Saint
Augustine
notes
,
amet
nimium
vehementes
,
is
so
delighted
with
our
prayers
,
as
that
many
times
hee
does
deny
vs
our
suites
,
that
he
might
heare
vs
continue
earnest
in
our
prayers
.
And
againe
,
if
he
should
vpon
euery
motion
that
we
make
vnto
him
grant
vs
our
requests
,
his
benefites
at
the
last
would
come
to
bee
contemned
of
vs
;
we
know
it
here
an
ordinary
practise
among
men
,
cito
data
cito
vilescunt
,
wee
accompt
it
scarce
worth
the
taking
,
that
is
not
twise
worth
the
asking
;
therefore
before
he
grant
vs
,
hee
would
haue
vs
bee
earnest
with
him
in
deed
to
awake
him
with
our
prayers
,
if
perchance
hee
should
seeme
to
bee
a
sleepe
.
But
when
we
haue
awaked
him
what
then
,
is
there
any
redresse
to
bee
had
at
his
hand
?
Why
yes
furely
,
euen
the
same
party
that
we
mentioned
euen
now
,
hee
found
it
at
his
hands
,
he
was
deliuered
out
of
his
distresse
:
Saul
the
persecutor
,
fals
deadly
vpon
his
owne
sword
,
both
to
the
destruction
of
soule
and
body
,
and
Dauid
the
distressed
inioyes
the
Kingdome
:
Daniel
is
made
protector
of
the
Kingdome
,
and
his
accusers
and
enemies
throwne
into
the
Lyons
den
:
though
he
sleepe
heere
for
a
time
amongst
vs
,
yet
one
day
hee
will
awake
againe
;
and
whereas
all
the
time
of
his
sleepe
he
hath
plaid
the
Lambe
,
&
bene
patient
in
his
reuenge
,
yet
when
he
shall
awake
,
he
shall
rouze
himselfe
like
a
Lion
for
to
right
himselfe
of
al
his
enemies
,
which
if
it
be
not
in
this
world
yet
in
the
world
to
come
wee
know
it
shall
be
to
their
greater
condemnation
.
Noah
we
know
,
he
slept
a
while
,
and
suffred
the
scoffes
and
abuses
of
his
wicked
sonne
Cham
,
but
when
he
awaked
,
what
then
?
then
Maledictus
Canaan
,
then
he
pronounces
a
fearefull
curse
vpon
him
for
his
lewdnesse
:
Cursed
bee
Canaan
,
seruant
of
seruants
shal
he
be
:
so
,
I
say
,
if
not
in
this
world
,
yet
at
the
end
of
the
world
,
our
Sauiour
he
shall
curse
his
enemies
with
a
terrible
curse
,
a
curse
of
curses
:
Ite
mal
dicti
,
Go
yee
cursed
of
my
Father
,
into
euerlasting
fire
,
a
terrible
and
a
fearefull
curse
,
from
which
God
keepe
vs
all
.
But
yet
so
he
slept
not
here
,
in
this
place
,
his
sleepe
now
it
was
a
voluntary
naturall
sleepe
:
But
as
they
sayled
hee
fell
a
sleepe
.
The
reason
of
sleepe
in
naturall
men
it
is
yeelded
by
the
Heathen
Phylosophers
,
and
chiefly
by
Aristotle
,
the
eldest
sonne
of
nature
;
there
are
two
causes
,
saith
hee
,
of
sleepe
in
man
,
Fumus
ascendens
in
cerebellum
,
the
ascending
of
the
fumes
and
vapours
vp
out
of
our
stomacke
into
our
head
,
and
so
surprizing
of
the
braine
,
or
else
Corporalis
,
naturae
fatigatio
,
the
ouerwearying
of
our
body
with
labour
and
trauell
,
both
which
were
truely
in
our
Sauiour
,
and
yet
neither
the
cause
of
this
sleepe
of
his
,
he
had
them
both
truely
in
him
,
because
in
deed
hee
was
truely
man
;
but
heere
in
this
place
,
as
the
Diuines
teach
,
he
slept
voluntary
,
as
being
Lord
and
Commander
of
his
Humane
Nature
:
As
hee
is
then
the
Keeper
of
Israel
,
the
Creator
,
and
Preseruer
of
man-kind
,
he
cannot
sleepe
,
but
as
hee
is
a
Man
,
and
himselfe
made
a
creature
,
sleepe
was
requisite
,
and
necessary
for
him
.
But
yet
here
,
I
say
,
hee
slept
voluntary
,
he
slept
because
hee
would
sleepe
,
hee
was
Lord
of
his
Nature
,
and
might
commande
it
,
which
is
not
in
vs
;
for
many
of
vs
,
oftentimes
would
sleepe
,
but
cannot
,
and
sometimes
againe
,
when
wee
would
willingly
watch
,
our
eies
are
most
heauy
and
ouercharged
with
sleepe
:
Illam
noctem
,
rex
duxit
in
somnem
,
saith
the
Text
,
Ester
.
6.
That
night
the
King
would
faine
haue
slept
,
but
could
not
;
And
againe
,
the
Disciples
in
the
26
of
Matthew
,
and
hee
came
and
found
them
asleepe
againe
,
for
their
eyes
were
heauy
;
But
in
Christ
our
Sauiour
,
there
was
no
such
naturall
imperfection
;
in
the
Wildernesse
,
as
long
as
hee
fasted
,
so
long
it
may
bee
credibily
thought
,
that
hee
watched
also
,
both
which
wee
know
,
to
bee
aboue
the
course
of
ordinary
nature
,
and
in
the
sixt
of
Luke
,
But
as
they
sayled
hee
fell
a
sleepe
.
In
puppi
,
super
ceruicale
,
Hee
was
,
saith
he
,
in
the
hinder
part
of
the
Ship
,
a
sleepe
vpon
a
pillow
:
after
his
paines
taking
of
Preaching
the
Gospell
vpon
the
Land
,
hee
takes
his
reasonable
rest
in
the
ship
vpon
the
water
;
hee
rested
his
head
vpon
a
pillow
,
not
stretcht
himselfe
out
at
length
vpon
the
Epicures
bed
of
ease
,
but
onely
laid
himselfe
downe
,
that
so
he
might
bee
vp
againe
vpon
all
occasions
;
hee
was
like
in
this
businesse
vnto
himselfe
,
poore
and
wanting
,
not
hauing
so
much
as
a
boulster
of
his
owne
to
lay
vnder
his
head
,
but
is
faine
to
borrow
the
Marriners
pillow
,
so
are
his
birth
,
his
life
,
and
death
,
the
one
proportionable
vnto
the
other
,
and
so
much
for
this
first
Accident
heere
in
the
iourney
,
Hee
fell
a
sleepe
.
The
second
followes
,
And
there
came
downe
a
storme
of
winde
on
the
Lake
.
What
?
a
storme
of
wind
come
downe
on
the
Lake
,
and
Christ
our
Sauiour
in
the
midst
of
it
?
Credendumne
est
,
ea
,
ventos
fuisse
audacia
?
and
is
it
possible
,
that
the
winde
should
be
so
audicious
as
to
disturbe
,
either
the
Sea
,
or
the
Ship
,
in
which
the
Lord
,
both
of
heauen
and
earth
,
was
carried
in
?
that
they
should
come
violently
rushing
on
,
and
aske
no
leaue
of
their
Lord
and
Maister
.
Oh
no
,
but
rather
as
it
was
in
the
tempest
that
Ionas
was
tossed
in
:
The
Lord
(
saith
the
Text
there
)
sent
out
a
great
winde
into
the
Sea
,
and
there
was
a
mighty
tempest
in
the
Sea
,
so
that
the
Ship
was
like
to
be
broken
:
So
in
this
tempest
here
,
though
perhaps
it
was
not
sent
of
the
Lord
,
yet
by
the
permission
of
the
Lord
wee
knowe
it
came
,
that
so
hee
might
shewe
his
power
and
authority
vnto
his
Disciples
:
There
came
downe
a
storme
.
Where
first
we
obserue
an
alteration
,
&
surely
it
is
worthy
our
obseruation
to
,
to
mark
that
where
our
Sauiour
comes
,
what
alterations
hee
alwayes
makes
amongst
men
;
no
sooner
is
he
come
into
the
world
,
but
Herod
,
and
his
bloudy
Councell
,
lay
traines
to
intrap
his
life
,
and
cast
about
with
themselues
,
for
the
compassing
of
their
diuelish
plot
,
Who
is
this
?
as
suddaine
and
vnexpected
an
alteration
amongst
the
Citizens
;
no
sooner
is
he
come
into
the
heart
of
Mary
Magdalen
,
And
there
came
down
a
storme
of
wind
vpon
the
Lake
,
&c.
A
storme
of
wind
vpon
the
Sea
,
and
in
the
presence
of
the
Lord
to
?
Why
,
how
euery
place
is
subiect
vnto
danger
,
there
is
no
security
any
where
left
for
man
,
no
not
the
presence
and
company
of
the
Almighty
:
Nusquam
est
securitas
,
neque
in
coelo
,
neque
in
Paradiso
,
multo
minus
in
hoc
mundo
,
There
is
no
place
left
for
security
(
saith
S.
Ber.
)
neither
heauen
aboue
,
nor
blisseful
Paradice
,
much
lesse
this
troublesome
and
tempestuous
Sea
of
this
present
world
wherein
we
liue
:
Lucifer
one
of
the
greatest
Angels
fell
in
heauen
,
in
the
presence
of
the
Diuinity
;
Adam
in
Paradice
,
a
place
of
pleasure
;
Iudas
in
the
world
in
the
schoole
of
our
Sauiour
;
let
no
man
then
presume
,
for
that
is
a
rock
that
will
dash
vs
into
peeces
;
neither
yet
againe
let
any
man
despaire
,
for
that
is
a
whirle-pit
,
that
will
swallow
vs
vp
quicke
,
both
are
high
waies
to
eternal
perdition
both
of
body
and
of
soule
.
We
must
not
despaire
,
for
therfore
God
tooke
vpon
him
our
own
nature
;
we
must
not
presume
,
for
therefore
is
that
Man
Iesus
Christ
,
become
God
to
punish
our
offences
:
wee
must
not
despaire
,
For
as
I
liue
,
I
will
not
the
death
of
a
sinner
:
we
must
not
presume
,
for
the
wages
of
sinne
is
death
,
saith
S.
Paul
;
we
must
not
despaire
,
for
Christ
came
into
the
world
is
saue
sinners
:
We
must
not
presume
,
for
he
came
not
to
cal
the
righteous
but
sinners
to
repentance
;
we
must
not
despaire
,
for
at
what
time
soeuer
a
sinner
doth
repent
him
of
his
sinnes
from
the
bottome
of
his
hart
,
I
wil
blot
out
his
iniquity
out
of
my
remembrance
,
saith
the
Lord
:
Wee
must
not
presume
,
for
what
art
thou
ô
man
,
that
boasts
thy selfe
against
thy
Maker
?
And
what
hast
thou
that
thou
hast
not
receiued
?
where
sin
aboundeth
,
there
grace
aboundeth
much
more
:
We
must
not
presume
,
for
shall
we
sin
that
grace
may
abound
?
God
forbid
:
but
as
neere
as
wee
can
,
keepe
an
euen
path
,
betweene
despaire
of
Gods
mercies
,
For
hee
that
exalteth
himselfe
shall
bee
brought
low
,
and
he
that
humbleth
himselfe
shall
bee
exalted
.
Let
vs
striue
then
with
the
Apostle
to
make
our
calling
&
election
sure
,
for
he
that
doth
these
things
shall
neuer
fall
,
but
let
vs
stil
withall
,
worke
as
the
same
Apostle
doth
aduise
vs
;
Cum
timore
&
tremore
,
There
came
downe
a
storme
of
wind
vpon
the
lake
.
&c.
The
world
is
the
lake
,
vpon
which
the
Apostles
,
and
all
we
that
doe
now
liue
,
do
euery
houre
float
;
afflictions
&
troubles
they
are
the
stormes
that
are
sent
downe
vpon
vs
,
to
the
tryall
of
our
faith
,
and
the
perfecting
of
our
obedience
,
&
at
the
first
they
are
bitter
vnto
vs
,
and
we
our selues
are
faint-hearted
in
them
:
when
the
least
storme
of
affliction
doth
but
approach
vs
,
then
suddenly
,
with
the
children
of
the
Prophets
,
in
2.
King
.
4.
wee
cry
vnto
the
man
of
God
,
O
vir
dei
mors
in
olla
,
And
if
he
be
faint-hearted
in
his
troubles
,
he
need
not
much
for
to
wonder
at
it
neither
,
for
he
knowes
wel
,
both
what
he
is
,
and
whereof
hee
was
made
:
our
Sauiour
in
the
second
of
Canticles
likens
him
vnto
a
Lilly
,
As
the
Lilly
amongst
the
thornes
,
so
is
my
loue
amongst
the
daughters
:
the
Lilly
,
sayes
S.
Bernard
,
nec
vel
le●issimam
,
spinae
,
sustinet
punctionem
,
floris
teneritudo
,
sed
mox
vt
modice
premitur
,
perforatur
,
it
will
not
endure
the
least
touch
of
a
thorne
,
but
so
soone
as
it
is
prickt
,
so
soone
it
is
run
through
withall
:
so
is
it
with
man
,
the
least
affliction
is
ready
to
make
him
to
sinke
vnder
the
burden
of
it
.
And
yet
very
necessary
it
is
for
him
,
that
some
persecution
hee
should
endure
,
that
so
hee
may
bee
knowne
vnto
whom
he
doth
belong
:
Non
dedignandum
in
seruo
,
quod
praecessit
in
domino
,
saith
S.
Augustine
:
let
not
the
seruant
,
sayes
he
,
thinke
scorne
to
suffer
that
which
he
sees
his
maister
hath
suffered
before
his
face
:
for
the
seruant
is
not
greater
then
his
maister
,
if
the
head
were
crowned
with
a
crowne
of
thornes
for
the
safeguard
of
the
body
,
why
then
let
not
the
foot
thinke
much
to
catch
a
thorne
in
defence
of
the
head
againe
,
it
is
his
duty
for
to
hazard
all
.
And
necessary
also
it
is
for
him
,
to
be
kept
vnder
in
a
second
regard
:
for
man
,
as
Clem.
Alex.
speakes
,
is
like
vnto
a
vine
:
now
a
vine
,
as
he
there
speakes
,
and
we
all
know
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vnlesse
it
bee
pruned
,
it
will
straight
way
grow
wilde
;
so
man
,
if
he
haue
not
some
affliction
layd
vpon
him
,
to
keepe
him
vnder
,
he
will
forget
himselfe
,
and
be
ready
to
spurne
against
his
maker
,
which
makes
S.
Augustine
so
violently
to
cry
out
,
Hic
vre
domine
,
hic
seca
,
punish
me
here
O
Lord
in
this
life
,
and
so
in
the
life
to
come
I
shall
be
sure
thou
wilt
forgiue
me
.
Be
it
then
a
losse
of
our
goods
which
we
suffer
here
,
why
sayes
Saint
Ambrose
,
Deus
nos
dispensatores
,
reliquit
,
non
haredes
:
God
,
sayes
he
,
he
makes
vs
his
stewards
here
,
not
his
heires
,
hee
may
call
for
an
account
particularly
of
euery
one
of
vs
,
whensoeuer
it
pleaseth
him
,
either
now
at
this
instant
,
or
else
at
any
other
time
when
it
shall
seeme
better
vnto
his
maiesty
;
and
God
grant
that
we
may
all
be
ready
to
giue
vp
a
iust
and
a
true
account
vnto
him
.
This
same
dropsie
and
thirst
after
riches
which
the
world
hath
gotten
,
is
not
naturall
,
but
a
corruption
of
our
nature
,
Nescit
natura
diuites
,
quae
omnes
,
ex
aequo
pauperes
generat
,
sayes
S.
Ambrose
:
Nature
sayes
he
,
doth
acknowledge
no
rich
man
,
who
of
equal
condition
hath
made
all
poore
:
for
naturally
,
one
is
prouided
of
no
more
,
then
is
another
,
but
all
of
vs
as
we
came
into
the
world
,
so
we
shal
go
againe
,
and
how
we
came
and
must
goe
,
holy
Iob
doth
declare
,
Iob.
1.21
.
Naked
came
we
out
of
our
mothers
wombe
,
and
naked
must
we
return
againe
,
the
Lord
giueth
,
and
the
Lord
taketh
away
,
and
blessed
for
all
bee
the
Name
of
the
Lord
.
Man
,
for
a
time
,
may
haue
the
vse
of
Gods
good
creatures
heere
,
some
more
,
some
lesse
,
as
it
pleaseth
him
;
but
none
,
not
the
least
of
them
,
shall
he
be
able
to
carry
away
with
him
,
when
hee
shal
depart
this
present
life
.
It
is
re-por-ted
of
the
mighty
Saradine
,
the
Prince
and
gouernor
of
eleuen
Nations
,
that
when
he
felt
death
begin
to
approach
,
he
commanded
his
winding
sheete
to
be
spread
in
his
Campe
,
with
this
Proclamation
,
Heere
is
all
,
of
all
the
riches
,
that
great
Saradine
shall
carry
away
with
him
:
And
yet
,
if
he
had
cast
his
cards
right
,
he
should
haue
found
he
should
not
haue
had
that
:
for
that
should
carry
him
away
,
not
hee
that
,
and
therefore
in
vaine
was
that
Proclamation
.
But
yet
in
this
affliction
of
goods
,
it
is
not
the
vsuall
wont
of
Almighty
God
,
when
he
calles
men
to
account
,
to
bereaue
them
of
all
that
they
haue
,
and
leaue
them
iust
nothing
,
and
so
depart
from
them
:
hee
will
leaue
them
his
grace
at
the
least
,
to
appease
&
quiet
their
soules
within
them
;
but
yet
he
will
restore
them
temporall
goods
to
,
when
he
shall
see
good
,
as
we
may
read
in
the
story
of
Iob
,
hee
tooke
much
from
that
holy
man
,
hundreds
of
Oxen
,
Marke
,
There
is
none
,
sayes
hee
,
that
hath
left
house
,
or
brethren
,
or
sisters
,
or
father
,
or
mother
,
or
wife
or
children
,
or
lands
,
for
my
name
sake
,
and
the
Gospels
,
but
he
shall
receiue
an
hundred
fold
now
in
this
time
,
houses
,
and
brethren
,
and
sisters
,
and
mothers
,
and
children
,
and
lands
:
I
but
how
shall
he
receiue
all
this
,
the
next
words
following
shall
make
all
plaine
,
cum
persecutione
,
with
persecution
and
trouble
he
shall
receiue
them
all
,
to
teach
him
not
to
set
his
minde
too
much
vpon
them
,
but
to
expect
his
reward
indeed
in
a
better
life
,
the
iife
come
.
Be
it
againe
a
sicknesse
of
the
body
,
or
a
griefe
&
sorrow
of
the
mind
,
which
we
do
sustaine
,
Certamen
est
non
faenitia
,
sayes
Seneca
the
Phylosopher
,
it
is
but
a
tryall
of
our
patience
,
no
outragious
tyranny
;
and
the
more
we
shall
be
exercised
in
this
kinde
,
the
more
able
we
shall
be
to
endure
the
misery
of
it
,
and
withall
it
is
an
argument
of
his
loue
,
and
kindnesse
vnto
vs
,
so
the
Apostle
telles
vs
,
Heb.
12.
Whom
the
Lord
loueth
he
chastiseth
,
saith
he
,
and
scourgeth
euery
sonne
that
hee
receiueth
:
wee
are
not
without
fault
,
we
know
,
that
we
should
deserue
no
correction
,
and
he
againe
when
hee
striketh
vs
,
he
doth
it
not
out
of
any
hatred
vnto
vs
:
for
as
S.
Cyprian
speakes
,
hee
doth
it
for
no
other
end
&
purpose
,
but
onely
to
amend
vs
,
and
what
is
his
intent
in
amending
vs
,
but
eternally
to
saue
vs
?
&
then
what
great
hurt
is
there
in
whatsoeuer
he
doth
vnto
vs
?
Should
hee
intend
our
destruction
,
why
he
might
,
if
it
pleased
him
,
once
for
all
,
take
revenge
vpon
vs
for
all
our
offences
,
with
the
breath
of
his
nostrilles
he
might
consume
vs
quite
(
for
what
are
we
but
Crickets
and
Grasse-hoppers
in
comparison
of
him
?
)
and
so
might
quickly
confound
all
the
strength
wee
haue
:
but
God
hee
delighteth
more
in
mercy
,
to
bee
pittifull
,
then
in
iustice
to
take
revenge
vpon
mankinde
,
Misericordia
,
supra
omnia
opera
mannum
ipsius
,
his
mercy
is
ouer
all
his
workes
,
and
God
in
his
fury
does
not
forget
his
mercy
,
but
in
it
remembers
to
be
pittifull
,
euen
vnto
his
enemies
.
He
meant
to
plague
the
Egyptians
,
when
hee
shewed
his
power
so
strange
amongst
them
,
yet
the
very
choyce
of
his
weapons
did
shew
his
loue
&
kindnesse
vnto
them
,
he
might
haue
brought
vpon
them
,
an
Army
of
Beares
,
Wolues
,
Tygers
,
or
Lyons
,
Beasts
that
know
no
mercy
,
but
liue
altogether
vpon
the
spoyle
;
but
hee
refused
them
all
,
and
a
more
milde
reuenge
he
would
make
to
serue
his
turne
,
a
poore
Caterpiller
,
and
a
weake
Grasse-hopper
,
shall
bee
the
scourge
of
his
mighty
power
.
And
if
hee
then
deale
so
kindly
with
his
enemies
,
yea
,
euen
with
those
,
where
yet
he
purposes
to
get
himselfe
a
name
,
as
hee
himselfe
professes
vnto
Moses
:
Exod.
14.
then
surely
,
Be
it
persecution
vnto
death
,
why
vnto
Salomons
throne
,
there
is
purpureus
ascensus
,
Cant.
3.
there
is
a
purple
ascent
,
Martyrdome
,
it
is
termed
by
the
auncient
Fathers
,
a
fire
,
which
God
suffers
to
be
kindled
heere
vpon
the
earth
,
to
the
tryall
of
man
,
and
so
S.
Aug.
cals
it
:
where
speaking
of
Martyrdome
,
hee
sayes
,
Inventus
est
ignis
,
qui
vnum
ditet
,
alterum
damnificet
,
ambos
probet
:
behold
,
saies
he
,
heere
is
a
fire
found
out
,
which
shall
inrich
the
one
,
and
damnifie
the
other
,
but
yet
proue
both
:
the
godly
and
the
righteous
it
shal
inrich
,
with
eternall
happinesse
,
but
the
wicked
and
the
reprobate
,
it
shall
consume
to
dust
and
ashes
;
it
shall
try
both
throughly
,
what
mettall
they
be
made
of
.
But
in
the
tryall
,
this
shall
be
the
comfort
of
the
godly
man
,
that
he
shall
not
be
left
desolate
in
this
furious
flame
:
visitat
deus
&
in
carcere
suos
,
&
ibi
plus
est
auxilij
,
vbi
semper
plui
est
periculi
,
saith
S.
Amb.
God
he
will
not
forsake
,
but
come
to
visit
his
,
when
they
lie
in
the
dungeon
,
as
he
did
his
seruant
Ioseph
,
and
still
,
where
there
is
most
daunger
,
there
still
hee
will
bee
sure
to
affoord
most
ayde
and
comfort
:
and
the
reason
of
it
we
neede
not
much
wonder
at
,
And
no
maruaile
neither
,
though
they
died
with
vndaunted
courage
,
when
the
sence
of
pain
was
taken
quite
from
them
,
Nil
crus
sentit
in
neruo
,
cum
manus
est
in
coelo
,
sayes
Tertull.
the
sinewes
,
saith
he
,
of
the
hand
can
feele
but
little
paine
,
I
trowe
,
in
the
flame
,
when
the
whole
hand
,
before
,
is
in
the
bosome
of
the
Lord
:
then
so
many
woundes
,
they
are
but
so
many
open
mouthes
,
to
caroll
out
the
praises
of
a
mercifull
God
:
and
so
much
for
this
second
Accident
,
there
came
downe
a
storme
of
winde
vpon
the
lake
,
&c.
The
3d.
and
last
Accident
followes
,
and
they
were
filled
with
water
and
were
in
ieopardy
.
Hitherto
we
haue
heard
,
as
our
Sauiour
Christ
speakes
himselfe
,
in
the
13.
of
Mar.
a
rumor
of
warre
,
red
sea
,
but
now
they
are
come
in
marimortuo
,
they
are
ouerwhelmed
in
the
dead
sea
:
their
liues
are
called
in
question
.
They
were
filled
with
water
,
saies
the
text
,
and
they
were
in
ieopardie
.
To
be
in
a
storme
,
and
gust
of
winde
,
there
is
no
great
matter
of
moment
in
that
:
many
a
poore
soule
amongst
vs
,
has
indured
many
of
them
,
and
done
well
after
them
all
too
;
and
many
dayly
,
wee
heare
,
doe
indure
their
rigour
:
but
when
their
ship
is
foundred
with
water
vnder
them
,
when
life
and
soule
are
ready
to
shake
hands
,
and
depart
this
present
world
,
then
it
is
high
time
,
to
cry
out
for
helpe
vnto
the
Lord
:
Serua
nos
domine
,
perimus
:
help
master
or
else
wee
all
perish
.
They
were
heere
in
a
great
extremity
,
they
were
filled
with
water
and
they
were
in
ieopardy
.
Saint
Peter
,
in
the
12.
of
the
Acts
,
which
stillest
,
saies
he
,
the
raging
of
the
sea
,
and
the
noise
of
his
waues
,
and
the
madnesse
of
the
people
.
Their
tumult
,
it
is
so
great
,
as
that
hee
can
liken
them
,
to
nothing
else
but
to
the
sea
,
in
his
rage
,
which
beares
downe
all
that
does
withstand
it
.
The
Deuill
he
is
the
author
of
these
gustes
and
stormes
,
for
he
sends
them
downe
from
his
ayrie
mansion
,
where
he
rules
and
domineeres
,
Yet
this
may
be
our
comfort
,
in
our
troubles
,
that
howsoeuer
our
afflictions
be
,
yet
the
Deuill
has
not
the
rod
,
in
his
owne
hands
:
but
the
holy
ghost
,
to
order
and
direct
them
still
,
as
may
best
serue
both
for
his
glory
,
and
our
good
.
And
as
for
the
Deuill
,
he
has
bound
him
fast
,
so
that
would
he
neuer
so
faine
,
hee
can
stirre
but
to
the
length
of
the
chaine
he
is
linked
in
.
Yet
if
our
danger
be
such
,
as
that
hee
seekes
to
stop
our
breathes
,
and
sinke
vs
right
downe
with
the
multitude
of
his
waues
,
then
let
this
teach
vs
this
lesson
with
the
Apostles
here
in
this
place
,
to
stick
close
vnto
our
Sauiour
,
&
not
forsake
him
,
the
rock
of
our
defence
:
&
then
we
shall
not
neede
to
feare
,
though
the
windes
blow
,
&
the
seas
beate
,
and
the
waues
rage
,
yet
we
shal
be
secure
,
and
at
the
last
arriue
where
we
all
hope
for
to
come
one
day
at
our
wished-for
hauen
in
heauen
;
which
God
grant
.
And
so
much
for
this
3d
accident
,
and
this
2d
verse
.
The
3d
verse
follows
,
in
which
is
contained
the
miracle
in
the
iourney
,
his
calming
of
the
wind
,
and
appeasing
of
the
waters
,
the
which
of
it selfe
,
without
any
other
help
,
wil
win
our
attentions
to
the
hearing
of
it
:
for
no
man
is
so
serious
,
but
that
he
will
be
at
leasure
for
the
acting
of
a
miracle
,
how
euer
busied
in
other
affaires
.
In
which
there
are
2
points
to
be
considered
of
vs
;
the
feare
of
the
Apostles
,
the
power
and
authority
of
our
Sauiour
:
the
feare
of
the
Apostles
,
then
they
came
to
him
,
and
awaked
him
,
saying
,
Maister
,
maister
,
we
perish
:
Of
that
first
.
Man
,
he
is
not
a
meere
block
,
or
stone
,
without
sence
or
apprehension
,
so
that
hee
cannot
be
moued
,
either
with
his
passion
,
or
with
his
affection
,
(
for
that
conceit
of
the
Stoickes
was
hissed
out
of
the
schools
many
a
day
since
)
he
hath
them
both
truely
and
naturally
within
himselfe
:
he
hath
,
I
say
,
both
his
affections
,
and
his
passions
,
ingrafted
into
his
nature
,
and
euery
one
of
them
,
they
haue
their
seuerall
voyces
,
per
quas
etiam
cum
nolunt
,
se
produnt
,
saith
Saint
Ber.
through
which
either
willingly
,
or
many
times
against
their
wils
,
they
betray
themselues
to
the
standers
by
.
Ioy
,
it
hath
a
cheerefull
voyce
;
griefe
,
it
hath
a
doleful
voyce
;
&
feare
,
it
hath
a
timerous
voyce
;
which
passion
of
feare
is
none
of
the
least
,
but
does
possesse
man
as
much
as
any
other
,
&
makes
him
to
vtter
such
an
vncoth
noise
,
as
is
heard
here
amongst
the
Disciples
,
Maister
,
Maister
,
we
perish
.
The
inward
feare
wherewith
the
Apostles
were
possessed
in
this
place
,
was
that
which
made
them
make
this
lamentable
cry
vnto
our
Sauiour
for
helpe
and
protection
in
their
greatest
extremity
.
They
came
vnto
him
quia
timuerunt
,
saies
Saint
Aug.
because
they
were
afraid
;
and
great
reason
had
they
,
(
if
we
shall
consider
it
well
)
to
feare
indeede
:
a
loude
storme
of
winde
,
whistling
ouer
their
heads
aboue
,
a
raging
and
growne
sea
beneath
vnder
feete
,
nothing
but
death
before
their
eies
:
and
death
will
make
the
stoutest
courage
for
to
quaile
.
Death
,
saies
Aristotle
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
most
terrible
of
all
things
,
that
seeme
terrible
vnto
vs
:
it
will
make
vs
set
our
throates
vpon
the
taynter-hookes
,
and
lift
vp
our
voices
like
trumpets
,
and
therefore
,
well
said
the
Diuell
in
the
second
of
Iob
,
They
had
reason
to
feare
,
as
all
men
haue
:
they
knew
what
they
were
,
or
if
they
were
to
learne
,
Saint
Gregory
could
instruct
them
that
they
are
fragili
corpore
,
mente
sterili
,
of
a
weake
and
fraile
body
,
of
a
barren
&
foolish
vnderstanding
:
&
both
these
the
Scriptures
teach
them
,
for
the
first
homo
vanitati
similis
factus
est
,
Psalmist
,
Psal.
144.
man
is
like
a
thing
of
nought
,
there
is
for
the
peruersnesse
and
barrennesse
of
his
soule
;
and
for
the
second
,
inhabitat
domos
luteas
,
And
yet
besides
both
these
,
there
is
a
worse
matter
too
,
hee
is
not
of
himselfe
;
for
he
is
,
as
Saint
Amb.
speakes
,
ciuitas
obsessa
,
a
besieged
City
;
besieged
,
and
that
by
diuers
enemies
;
besieged
by
himselfe
;
besieged
by
the
world
;
besieged
by
the
Diuell
,
the
common
aduersary
vnto
mankinde
.
Besieged
by
himselfe
,
hee
is
not
at
peace
within
himselfe
,
but
his
owne
flesh
it
is
a
continuall
aduersary
against
him
,
Gestamus
laqueum
nostrum
,
saith
Saint
Bernard
,
inimicum
,
carnem
,
we
carry
about
vs
,
saith
he
,
our
owne
flesh
,
a
sworne
enemy
vnto
vs
all
,
borne
of
sin
,
nourished
in
iniquity
,
corrupted
in
our
first
beginning
,
but
much
more
depraued
by
our
wicked
and
vngodly
custome
of
sinning
here
.
A
great
perill
,
and
a
dangerous
combatto
fight
against
a
home-bred
enemy
,
especially
if
we
shall
consider
,
that
we
our selues
,
we
are
but
strangers
here
,
and
that
It
is
in
his
natiue
Country
,
and
therefore
hath
many
aduantages
which
we
cannot
get
.
And
that
which
is
worst
of
all
,
this
dangerous
enemy
we
must
not
destroy
neither
,
so
S.
Amb
,
tels
vs
,
Hunc
inimicum
sustentare
cogimur
,
non
perimere
:
we
are
,
saith
he
,
bound
to
maintaine
,
forbidden
for
to
kill
▪
our
soules
&
bodies
they
are
married
together
by
God
himselfe
,
and
those
that
God
hath
ioyned
together
,
let
no
man
be
so
bold
as
once
to
dare
to
separate
asunder
;
Cogimur
diligere
vt
sponsus
sponsam
,
Adam
Euam
,
saith
S.
Ber.
we
must
be
so
far
from
hating
of
our
flesh
,
as
that
we
are
commanded
for
to
cherish
it
and
loue
it
entirely
,
to
loue
it
as
the
husband
ought
to
loue
his
wife
,
Adam
his
Eue.
Hinc
illae
lachrymae
,
hence
growes
that
fearefull
danger
,
a
life
of
danger
,
a
world
of
danger
,
it
is
like
the
remnant
of
the
Iebusites
,
in
the
Citie
of
Ierusalem
,
2.
Sam.
5.
we
may
employ
it
in
labour
but
we
must
not
slay
it
,
He
is
besieged
againe
by
the
world
,
a
subtle
enemy
,
and
one
that
makes
a
shew
of
a
faithfull
friend
,
such
an
one
as
cunning
Iael
was
vnto
fearefull
Sisera
,
in
the
fourth
of
Iudges
,
The
best
way
that
I
know
to
be
rid
of
this
enemy
,
is
not
to
haue
at
all
to
doe
with
it
,
to
sequester
our selues
,
as
much
as
wee
can
,
from
the
affaires
of
this
world
,
and
to
place
our
hearts
there
,
where
one
day
wee
may
safely
inioy
them
againe
:
let
our
soules
like
Eagles
mount
aloft
,
flie
aboue
the
Cloudes
,
and
seate
themselues
in
the
highest
heauens
,
and
there
we
are
sure
they
shall
be
most
safe
.
To
meddle
with
this
worldly
mucke
,
it
is
but
to
insnare
our selues
with
foolish
vanities
:
The
bird
that
often
stoupes
in
her
flight
,
at
one
time
or
other
she
is
intrapped
,
before
shee
bee
aware
of
it
;
either
she
is
caught
with
a
lime-twig
,
by
the
wing
at
vnawares
,
or
else
she
is
fast
by
the
feete
in
the
net
,
or
one
way
or
other
,
shee
is
betrayed
to
her
ouerthrow
;
so
the
soule
that
lookes
downeward
vpon
euery
baite
,
at
the
length
it
is
insnared
,
before
it
is
aware
,
and
subiected
vnto
the
vanities
of
this
world
.
The
best
way
therefore
to
rid
vs
of
it
,
is
not
to
haue
to
do
with
it
,
but
keepe
our selues
aloft
,
whither
it
cannot
ascend
:
Sursum
cor
,
qui
sursum
habes
caput
,
saith
Saint
Aug.
As
our
eies
were
frame
at
the
first
to
looke
vp
into
heauen
,
so
let
our
heartes
learne
to
seate
themselues
there
,
and
then
we
shall
be
sure
to
be
quite
of
this
enemy
.
Hee
is
a
third
way
besieged
by
the
deuill
,
a
sworne
enemy
vnto
all
Mankind
,
and
hee
is
the
most
dangerous
of
all
other
enemies
.
For
where
as
all
other
enemies
haue
but
one
onely
way
to
intrap
vs
in
,
viz.
craft
and
subtlety
,
this
aduersary
hee
hath
many
,
he
is
both
Callidus
and
Potens
,
both
a
subtle
and
a
slie
insinuator
of
himselfe
in
into
vs
,
and
withall
hee
is
a
mighty
and
a
potent
aduersary
against
vs
.
For
the
first
,
his
craft
and
subtlety
,
it
is
Greg.
Naz.
his
note
of
him
,
that
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
admirable
Counsellour
,
deepe
and
pollitique
in
his
deuises
,
and
euery
course
that
he
shall
perswade
vs
to
,
it
shall
seeme
like
vnto
Achitophels
counsell
,
But
we
must
learne
to
beware
of
his
close
treacheries
:
and
that
we
may
be
the
more
sure
of
him
,
and
not
lull
our selues
asleepe
in
carelesse
security
,
but
be
as
vigilant
to
preuent
,
as
he
is
diligent
to
ouerthrow
:
Naz.
tels
vs
in
another
place
,
that
we
must
be
sure
to
keep
a
priuy
watch
about
vs
continually
,
for
that
he
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
night-thiefe
,
as
well
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
noone-day
deuill
,
and
will
come
craftily
stealing
on
vpon
vs
,
before
we
be
aware
of
him
;
nay
,
when
as
we
are
most
secure
,
then
is
he
most
busily
casting
about
,
and
plotting
against
vs
:
so
that
day
and
night
,
both
in
our
labour
,
and
in
our
quiet
,
wee
must
be
sure
to
haue
a
vigilant
eye
to
him
wards
.
And
for
the
second
,
his
Might
and
Power
,
it
is
very
great
:
wee
must
fight
,
saith
Saint
Paul
,
Ephes.
2.
So
that
there
must
be
great
heed
and
diligence
vsed
against
this
enemy
indeed
,
hee
being
in
the
first
,
as
Nazian.
teacheth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
crafty
Sophister
,
and
teacheth
men
what
himselfe
neuer
learned
.
And
in
the
second
,
saith
S.
Basil
,
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
ouer
powerfull
aduersary
:
in
both
kindes
fearefull
,
in
the
one
for
his
slights
,
in
the
other
for
his
force
.
And
as
hee
is
both
thus
subtile
and
strong
,
so
is
hee
also
of
a
working
temper
;
his
nature
it
is
proportionable
vnto
his
name
.
Beelzebub
,
Muscarum
Deus
,
is
his
name
in
Scripture
,
the
God
of
Flies
;
who
,
though
you
flap
him
away
neuer
so
often
,
yet
hee
will
flye
to
the
same
place
againe
:
he
will
neuer
leaue
vs
so
long
as
we
be
here
,
if
his
storme
will
not
quell
vs
,
yet
hee
will
try
what
the
raging
of
the
water
may
effect
vpon
vs
:
he
is
restlesse
in
his
plots
,
and
if
one
temptation
will
not
hurt
vs
,
yet
another
shall
be
sure
to
assaile
vs
;
then
they
came
vnto
him
.
They
came
vnto
him
,
euen
at
the
last
gaspe
,
when
the
windes
blew
,
and
the
seas
beate
,
when
their
ship
was
ready
to
founder
vnder
them
,
and
they
as
ready
to
take
their
oathes
all
,
to
bee
deaths
true
seruants
,
then
they
came
vnto
him
,
saith
my
Text.
The
Heathen
,
they
were
somewhat
strange
in
their
resolutions
,
and
when
hope
seemed
desperate
,
then
scorned
they
any
longer
to
hope
for
it
;
and
it
was
one
of
their
chiefe
wishes
,
and
a
great
ease
(
as
they
thought
)
vnto
their
miseries
,
to
bee
swallowed
vp
quicke
,
and
deuoured
of
death
,
as
the
Apostles
here
were
like
to
be
:
from
which
kinde
of
death
we
do
in
our
Lyturgie
,
earnestly
pray
to
bee
deliuered
;
that
as
God
would
deliuer
vs
all
from
vnprepared
death
,
so
hee
would
deliuer
vs
likewise
from
sudden
and
vnexpected
death
,
because
that
commonly
sudden
death
,
and
vnprepared
death
,
they
goe
both
together
:
we
cannot
liue
so
warily
here
,
not
the
best
of
vs
all
,
but
if
God
should
take
vs
vpon
the
present
,
wee
might
haue
many
things
obiected
against
vs
,
which
we
would
bee
all
willing
should
be
concealed
in
that
great
and
generall
day
of
Iudgement
.
God
grant
vs
all
time
of
repentance
here
,
&
hee
grant
vs
also
,
that
wee
doe
not
mis-spend
that
time
that
he
giues
vs
,
but
in
it
heartily
repent
vs
of
our
sins
,
that
so
in
the
last
and
finall
day
of
iudgement
,
we
may
all
haue
that
blessing
pronounced
vpon
vs
,
that
the
Prophet
Dauid
pronounceth
vpon
all
the
righteous
,
Psal.
32.
Beatiquorum
remissae
sunt
iniquitates
,
The
heathen
(
I
say
)
they
thought
it
a
happinesse
to
haue
a
sudden
death
to
light
vpon
them
:
and
so
Plinie
in
his
seuenth
Booke
,
and
53.
Cpapter
wisheth
,
that
that
might
bee
his
lot
;
and
the
Poet
is
not
farre
behinde
him
when
he
saith
:
Mitius
ille
perit
,
subita
qui
mergitur
vnda
:
Quam
sua
qui
liquidis
brachia
lassat
aquis
.
He
dies
easier
(
saith
he
)
who
at
the
first
dop
doth
lose
his
life
,
then
hee
that
in
swimming
doth
struggle
to
drawe
breath
.
But
wee
that
are
Christians
.
wee
must
resolue
our selues
on
the
contrary
opinion
,
their
ignorance
it
was
that
caused
them
to
wish
for
it
:
but
we
,
we
know
besides
the
manner
of
death
,
we
know
(
I
say
)
of
a
great
account
,
which
euery
one
of
vs
is
to
make
,
when
this
life
shall
be
ended
;
a
matter
that
the
Heathen
scarce
euer
dreamed
of
,
where
wee
must
make
answere
,
not
onely
for
those
sinnes
of
old
age
,
which
the
Prophet
in
the
38
of
Esay
,
They
came
vnto
him
:
but
how
?
Non
passibus
,
sed
precibus
,
saith
S.
Augustine
,
not
so
much
by
their
earthly
paces
,
(
though
we
must
conceiue
,
that
euen
in
those
they
hasted
vnto
him
)
as
by
their
winged
prayers
they
poasted
towards
him
,
they
praied
vnto
him
:
for
had
they
not
humbly
supplicated
,
as
well
as
run
vnto
him
,
they
might
all
very
well
haue
perished
in
the
furious
tempest
.
To
pray
,
it
is
naturall
for
Man
:
and
so
much
Aristotle
,
by
the
purblinde
eye
of
nature
could
see
;
Natura
,
sairh
he
,
inseruit
homini
vt
sacrificet
,
Man
by
nature
,
saith
hee
,
is
made
a
continuall
Beades-man
vnto
his
maker
,
alwayes
to
haue
recourse
vnto
him
;
and
this
propertie
of
nature
,
grace
hath
confirmed
from
time
to
time
in
the
righteous
man
,
to
haue
recourse
vnto
his
Maker
:
so
Dauid
in
his
distresse
,
in
the
68
Psalme
,
Exaudi
me
Domiue
,
heare
me
,
O
Lord
,
saith
hee
,
for
thy
louing
kindnesse
is
good
,
turne
vnto
me
,
according
vnto
the
multitude
of
thy
tender
mercies
,
and
hide
not
thy
face
from
thy
seruant
:
for
I
am
in
trouble
:
heare
me
speedily
,
and
draw
nye
vnto
my
soule
,
and
redeeme
it
,
deliuer
me
because
of
mine
enemies
,
&c.
So
good
Iehosophat
in
2.
cum
ignoremus
quid
agere
debeamus
,
when
we
know
not
,
O
Lord
,
saith
he
,
what
to
doe
,
then
our
eyes
they
are
vpon
thee
.
And
so
S.
Peter
wishes
that
they
alwayes
should
be
,
1.
Pet.
5.
Cast
all
your
care
vpon
him
,
for
hee
careth
for
you
:
and
if
at
any
time
they
should
haue
recourse
vnto
God
,
then
most
especially
in
their
troubles
and
aduersities
:
when
mens
soules
are
brought
low
vnto
hell
,
then
they
should
call
vpon
his
name
heartily
indeed
,
and
then
aboue
other
times
,
hee
expects
to
bee
called
vpon
,
Psal.
50.
And
out
of
this
againe
,
considering
that
his
mercie
is
great
,
and
his
goodnesse
from
euerlasting
,
hee
raiseth
vs
vp
againe
to
an
assured
trust
and
confidence
in
his
mercies
,
and
out
of
this
confidence
,
wee
are
bold
to
make
our
Prayers
and
Petitions
vnto
our
Father
.
And
therfore
if
either
voluptuousnesse
,
or
anger
,
or
pride
,
or
any
other
sin
shall
be
ready
to
attempt
vs
,
our
refuge
onely
must
bee
to
pray
against
them
with
Dauid
in
the
44
Psalme
,
Exurge
Domine
,
awake
,
why
sleepest
thou
,
O
Lord
,
arise
,
and
cast
vs
not
off
for
euer
;
wherefore
hidest
thou
thy
face
,
and
forgettest
our
affliction
and
our
trouble
?
And
in
our
prayers
I
make
no
question
,
but
we
shall
finde
comfort
,
if
not
deliuerance
speedily
.
If
then
any
perish
,
it
is
as
God
himselfe
speakes
in
the
13
of
Ose
.
Perditio
tua
ex
te
ô
Israel
,
They
came
vnto
him
,
and
good
reason
too
:
for
if
we
would
any
thing
with
the
Lord
,
it
is
all
the
reason
that
may
be
,
that
we
come
vnto
him
,
we
haue
need
of
him
,
not
he
of
vs
;
then
we
must
call
,
nay
we
must
cry
vnto
the
Lord
:
Then
they
came
vnto
him
.
&c.
What
the
Apostles
here
did
in
their
persons
,
that
wee
must
do
if
we
want
any
thing
,
in
our
owne
;
nay
,
whether
we
want
any
thing
,
or
no
,
it
is
our
duty
for
to
do
it
;
and
the
prayers
of
the
righteous
,
they
are
of
no
small
force
or
efficacie
with
God
,
to
obtaine
a
blessing
from
him
;
euery
one
of
them
is
as
a
forcible
Engine
to
open
Heauen
gates
,
and
to
draw
downe
a
blessing
vpon
the
head
of
him
that
sent
it
vp
.
So
S.
Bernard
telles
vs
out
of
that
place
of
the
Gospell
.
Luk.
18.
concerning
the
poore
Publican
.
Dum
non
auderet
oculos
ad
Coelos
eleuare
,
And
yet
before
we
can
come
to
meditate
aright
,
our
heart
it
must
be
framed
aright
for
it
,
and
that
must
bee
by
an
earnest
and
hearty
repentance
for
our
sinnes
,
which
is
Magna
spongia
,
as
Saint
Augustine
calles
it
,
the
great
Spunge
that
wipes
them
all
away
out
of
the
fight
of
the
Lord
.
And
herein
lies
an
especiall
duty
of
the
Priest
,
if
he
shall
be
required
thereunto
,
to
know
how
dangerous
the
sinne
is
that
a
man
is
tainted
withall
;
not
to
flatter
his
patient
in
his
sinne
,
but
to
let
him
know
the
true
weight
and
danger
of
it
,
that
so
he
may
throughly
repent
him
of
his
sin
,
and
learne
to
returne
to
God
againe
.
For
as
S.
Cyprian
speakes
,
Imperitus
est
medicus
,
&c.
he
is
an
vnskilfull
Physition
,
saith
hee
,
and
a
worse
Surgeon
a
great
deale
,
who
seeing
of
a
putrified
sore
will
handle
it
gently
,
and
suffer
the
corruption
to
remaine
in
it
still
;
and
so
by
his
foolish
pitie
ouerthrowes
his
patient
,
whilst
he
is
afraid
to
apply
either
his
cauteries
,
or
his
searing
medicines
.
Aperiendum
est
vulnus
&
secandum
,
saith
he
,
the
wound
must
be
searched
&
launced
,
and
the
bottome
of
it
felt
:
let
the
patient
in
the
meane
time
rage
and
rosre
;
yet
when
hee
is
recouered
,
hee
will
giue
him
thankes
for
his
cruell
loue
.
Those
that
sow
pillowes
vnder
mens
elbowes
,
and
take
away
repentance
for
their
sins
,
make
men
beleeue
their
sinnes
are
but
motes
;
when
the
weight
is
so
great
,
that
God
himselfe
is
forced
to
groane
vnder
the
burthen
of
them
,
Amos
2.
they
doe
as
much
as
in
them
lies
,
shut
vp
the
gate
of
all
true
repentance
:
so
that
whilst
with
the
false
Prophets
,
they
cry
,
Pax
,
pax
,
&
non
est
pax
,
peace
,
peace
,
when
there
is
nothing
lesse
then
peace
to
be
expected
:
whilst
they
promise
a
false
peace
vnto
the
sinner
,
the
hope
of
eternall
peace
is
vtterly
lost
from
them
.
But
in
this
case
there
are
many
vnskilfull
,
euen
of
the
great
ones
amongst
vs
,
who
know
not
what
to
answere
to
a
distressed
wight
,
that
shall
craue
their
aduise
and
helpe
:
but
the
fault
,
for
the
most
part
,
it
lies
in
themselues
.
Nemo
nos
interrogat
,
so
few
there
are
that
craue
the
aduice
of
their
Teacher
,
as
that
the
case
of
Conscience
lies
quite
neglected
:
some
one
or
two
(
perhaps
)
when
they
lye
in
a
cold
sweate
,
they
send
for
a
Preacher
,
and
then
hee
must
giue
them
a
little
Opiate
Diuinitie
,
that
may
skinne
,
but
not
heale
or
helpe
the
fore
a
whit
.
Let
vs
repent
our selues
whilst
wee
are
lusty
and
strong
,
and
then
wee
shall
feeele
the
fruite
of
it
when
we
lye
sicke
and
weake
vpon
our
beddes
.
And
for
this
same
late
repentance
,
is
S.
Augustines
note
,
Poenitentiaquae
à
moriente
tantum
petitur
,
timeo
ne
ipsa
moriatur
:
he
is
afraid
it
will
bee
dead
as
soone
,
if
not
sooner
,
then
the
partie
that
lies
sicke
.
But
true
repentance
it
is
the
meanes
to
right
meditation
,
and
right
meditation
to
hearty
prayer
;
and
without
hearty
prayer
it
is
but
in
vaine
to
come
vnto
the
Lord
:
and
yet
againe
it
is
but
in
vaine
for
vs
to
repent
,
vnlesse
withall
we
proceed
to
feruency
of
prayer
.
Caine
sorrowed
for
his
sinnes
,
when
hee
confessed
his
sinnes
were
so
great
,
as
God
could
not
forgiue
them
.
And
Iudas
,
when
he
cryed
out
,
I
haue
sinned
in
betraying
the
innocent
bloud
;
but
yet
they
had
neither
of
them
grace
to
aske
forgiuenesse
for
their
sinnes
;
which
had
they
done
heartily
,
and
as
they
ought
,
I
am
fully
perswaded
they
should
haue
found
pardon
for
their
great
offences
.
Repentance
it
is
the
Supersedeas
that
dischargeth
all
bonds
of
sinne
;
and
Prayer
,
it
is
the
bucket
by
which
wee
draw
grace
from
the
everlasting
fountaine
.
Let
vs
continue
drawing
then
,
till
we
may
assure
our selues
we
haue
a
good
measure
of
grace
within
vs
,
and
neuer
leaue
him
,
who
is
able
to
adde
more
to
him
,
that
hath
the
greatest
aboundance
of
it
in
him
.
Let
vs
flye
vnto
the
Lord
by
prayer
:
and
since
our
many
sinnes
,
like
so
many
fierce
Samsons
,
haue
not
sticked
to
murther
the
Lyon
of
the
Tribe
of
Iudah
;
let
our
repentant
teares
,
and
humble
prayers
,
like
so
many
Bees
,
come
and
sucke
the
hony
at
the
flowers
of
his
passion
:
let
them
ascend
vp
early
in
the
morning
,
like
incense
into
his
nostrils
,
and
close
the
afternoone
againe
like
an
euening
sacrifice
:
then
shall
we
truly
come
vnto
the
Lord
,
and
as
we
ought
to
do
;
then
shall
they
awaken
him
,
though
hee
bee
fast
asleepe
,
and
obtaine
a
blessing
for
vs
that
offered
them
vp
.
Then
they
came
vnto
him
and
awaked
him
,
saying
,
Master
,
Master
,
This
Title
of
Master
,
here
,
will
deserue
a
little
pause
:
you
call
me
Lord
and
Master
,
saith
our
Sauiour
in
the
thirteenth
of
Saint
Iohns
Gospell
;
Brevis
sermo
,
sed
valde
vehement
,
saith
Saint
Ambrose
:
a
short
speech
it
was
indeede
,
saith
hee
,
that
God
spake
;
but
yet
withall
it
was
a
speech
,
that
was
full
of
power
,
the
efficacie
of
that
speech
,
it
brought
forth
the
greatest
as
well
as
the
least
creatures
,
and
in
the
same
time
too
:
for
in
the
same
time
the
whole
was
made
,
that
hee
was
making
of
a
Frogge
;
Non
laborat
in
maximis
Deus
,
non
fastidit
in
minimis
,
saith
Saint
Ambrose
,
God
(
saith
hee
)
did
not
labour
in
the
making
of
the
greatest
things
,
nor
yet
contemne
the
making
of
the
meanest
:
hee
made
all
things
by
his
power
,
and
therefore
worthily
is
Master
of
all
.
Was
hee
not
worthy
to
bee
Master
of
Man
,
as
well
as
of
other
Creatures
,
when
hee
made
such
diuers
and
contrarie
Elements
for
to
meete
together
in
one
and
the
selfe
same
body
,
and
accord
in
one
,
Fire
and
Water
,
Aire
and
Earth
,
Heate
and
Cold
,
and
all
in
one
and
the
selfe
same
place
,
and
yet
hath
so
tempered
them
together
,
as
that
one
is
the
defence
and
maintenance
of
the
other
?
Nay
more
then
this
,
saith
Saint
Bernard
,
Mirabilis
societas
:
In
man
hee
hath
made
a
wonderfull
societie
:
for
in
him
Heauen
and
Earth
,
Maiesty
and
Basenesse
,
Excellencie
and
Pouertie
,
hee
hath
matched
together
.
What
is
higher
then
the
spirit
of
life
?
What
is
baser
then
the
slime
of
the
earth
?
his
soule
it
was
infused
into
him
,
the
spirit
of
life
:
his
body
it
was
made
of
the
dust
of
the
earth
.
This
was
that
that
made
Gregorie
Nazianzen
to
break
into
that
same
exclamation
of
himselfe
,
what
great
and
wonderfull
miracle
was
within
himselfe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
I
am
litle
,
and
yet
I
am
great
;
I
am
humbled
,
and
yet
I
am
exalted
;
I
am
mortall
,
and
yet
I
am
immortall
;
I
am
earthly
,
and
yet
I
am
heauenly
:
little
in
body
,
but
great
in
soule
;
humble
,
as
being
earth
,
but
yet
exalted
aboue
the
earth
;
mortall
,
as
he
that
must
dye
;
immortall
,
as
he
that
shall
rise
againe
;
earthly
,
as
whose
body
was
taken
from
the
earth
;
heauenly
,
as
whose
soule
was
breathed
feom
aboue
.
And
will
not
all
this
then
make
him
well
deserue
the
Name
and
Title
of
Master
amongst
vs
?
Yes
:
But
here
hee
hath
a
double
Title
,
Master
,
Master
.
What
of
that
?
Why
hee
hath
a
double
Mastership
:
he
was
their
Master
,
Iure
creationis
,
by
the
right
of
their
creation
,
but
much
more
Master
,
Iure
redemptionis
,
by
right
and
title
of
their
redemption
:
when
man
had
lost
himselfe
,
and
defaced
that
glorious
image
that
God
at
the
first
had
left
within
him
,
then
came
our
Sauiour
Christ
Iesus
in
,
a
mercifull
Redeemer
,
and
reconciled
his
Father
and
Man
together
againe
.
Henceforth
let
vs
not
repine
at
the
fall
of
our
Grand-father
:
for
Christ
our
Sauiour
hath
made
satisfaction
for
it
.
Was
he
cast
away
for
the
price
of
an
Apple
?
Why
yet
he
is
redeemed
for
a
great
deale
lesse
,
he
was
redeemed
in
meere
loue
and
pitie
.
The
sixth
day
of
the
weeke
,
as
it
is
thought
,
Adam
fell
(
for
it
is
thought
that
he
fell
the
same
day
that
hee
was
made
)
the
sixth
day
of
the
weeke
againe
Adam
and
his
posteritie
were
redeemed
from
death
.
The
same
day
that
he
fell
he
was
redeemed
.
And
as
God
in
the
beginning
rested
on
the
seuenth
day
,
so
Christ
our
Sauiour
,
saith
Saint
Augustine
,
sabbatizanit
in
monumento
,
kept
holy
the
Sabboth
euen
in
the
graue
,
to
teach
vs
to
make
more
account
of
that
day
,
then
the
world
vsually
doth
in
these
our
times
.
For
,
for
all
that
belonged
vnto
the
saluation
of
man
,
he
finished
that
vpon
the
crosse
,
before
his
departure
hence
,
when
hee
cried
,
Consummatum
est
,
all
is
finished
.
And
in
this
redemption
which
he
so
kindly
performed
for
vs
,
there
are
two
things
especially
to
bee
considered
of
vs
,
Modus
and
Fructus
,
the
manner
and
the
fruit
of
our
redemption
.
The
Manner
,
it
was
wonderfull
,
Exinanitio
Dei
,
saith
the
Apostle
,
the
emptying
of
God
,
the
fulnesse
of
all
things
.
The
emptying
of
him
(
I
say
)
and
that
in
three
regards
:
First
,
into
the
flesh
.
Secondly
,
vnto
the
death
.
Thirdly
&
lastly
,
vnto
the
death
of
the
crosse
.
O
who
can
worthily
esteeme
these
three
as
hee
ought
to
do
,
his
worth
,
his
humilitie
,
his
loue
vnto
mankinde
?
That
the
God
of
all
Maiesty
should
be
cloathed
with
the
garment
of
humane
flesh
.
That
hee
should
consent
to
dye
,
and
that
hee
should
dye
so
miserable
and
cursed
a
death
.
Here
speech
must
faile
vs
,
and
our
safest
eloquence
must
bee
admiration
.
Let
vs
sometimes
in
the
feare
of
God
call
our selues
to
account
for
these
things
,
and
thinke
what
great
things
the
Lord
hath
done
for
euery
one
of
our
soules
:
and
then
let
vs
be
ashamed
at
our
owne
vnthankfulnesse
againe
,
that
he
being
Lord
of
all
,
became
obedient
and
seruant
for
the
very
worst
of
vs
;
Of
being
rich
in
all
things
,
became
poore
and
miserable
in
most
that
were
necessary
;
That
of
the
word
he
became
flesh
;
Of
the
sonne
of
God
that
he
should
become
the
sonne
of
base
and
mortall
man
.
Let
vs
remember
,
that
though
at
the
first
we
were
made
of
nothing
,
yet
that
afterwards
we
were
not
redeemed
of
nothing
.
In
sixe
dayes
at
the
first
,
God
made
heauen
and
earth
,
and
all
things
that
in
them
were
contained
:
but
in
the
redemption
of
Man
,
our
Sauiour
was
three
and
thirty
yeares
and
vpwards
,
a
working
of
it
vpon
the
earth
.
O
how
much
in
that
time
,
did
he
suffer
for
our
sakes
?
The
necessities
of
the
flesh
,
the
contempt
and
scorne
of
the
world
,
the
temptations
both
of
the
Diuell
and
of
mankinde
.
Can
wee
thinke
that
pouerty
in
all
that
time
did
not
oppresse
him
?
nor
shame
did
not
touch
him
?
nor
yet
the
wrath
and
anger
of
his
Father
any
whit
amaze
him
?
Certainly
,
certainly
(
beloued
)
the
least
of
all
these
did
touch
him
neere
;
and
the
greatest
(
that
was
the
fury
of
his
Father
)
did
make
him
make
that
lamentable
cry
vpon
the
Crosse
,
the
like
wherof
was
neuer
heard
in
Ages
before
,
nor
euer
shall
be
heard
againe
,
vnto
the
ending
of
the
world
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Yet
thus
,
O
Lord
,
didst
thou
worke
the
saluation
of
Man
,
and
wonderfully
towards
him
hath
beene
thy
loue
.
Let
vs
thinke
of
these
things
seriously
,
let
vs
thinke
of
them
often
;
and
then
I
make
no
question
but
we
shall
thinke
we
haue
great
reason
to
think
him
a
double
Master
vnto
vs
.
And
they
came
vnto
him
and
awaked
him
,
saying
,
Master
,
Master
.
But
yet
the
cause
of
his
double
Appellation
here
in
this
place
,
it
was
the
feare
of
the
Apostles
that
infused
it selfe
into
them
,
and
the
earnest
desire
that
they
had
to
be
deliuered
from
their
imminent
danger
,
was
that
that
made
them
double
their
speeches
vnto
him
,
Master
,
Master
.
What
wee
heartily
wish
for
,
we
often
repeate
.
Helpe
,
Helpe
,
we
cry
in
time
of
danger
,
Rescue
,
Rescue
,
in
time
of
distresse
.
So
is
it
here
with
our
Apostles
in
this
place
,
in
this
time
of
feare
,
when
the
storme
raged
,
and
the
seas
went
high
.
Volvuntur
vt
aequora
montes
,
as
the
Poet
speakes
:
one
billow
tossed
them
vp
as
high
as
heauen
,
and
another
suddenly
drenched
them
in
the
botome
of
the
deep
.
When
life
almost
had
quite
forsaken
them
,
and
death
was
ready
to
seize
vpon
them
,
then
they
cry
vnto
him
,
Master
,
Master
.
Qui
nescit
orare
,
discat
nauigare
,
saith
the
Latine
Prouerbe
:
if
there
be
any
so
pampred
here
vpon
the
land
,
as
I
am
afraid
many
thousands
there
are
,
that
haue
forgot
their
duties
vnto
the
Lord
,
neuer
think
of
him
,
but
when
they
borrow
his
name
to
sweare
by
:
let
them
go
to
sea
,
and
if
they
bee
not
past
grace
quite
,
so
that
they
haue
not
,
as
the
Apostle
speakes
,
Cauteriatam
conscientiam
,
a
seared
conscience
,
that
can
feele
no
touch
of
remorse
,
hee
shall
bee
taught
once
a
day
at
the
least
,
to
call
vpon
the
name
of
the
Lord.
And
they
came
vnto
him
,
and
awaked
him
,
saying
,
Master
,
Master
,
we
perish
.
Our
life
,
though
it
be
in
a
dangerous
place
,
as
Saint
Ambrose
telles
,
Quam
diu
in
salo
isto
,
tam
diu
inter
naufragia
:
so
long
as
we
liue
in
the
sea
of
this
world
,
so
long
also
wee
are
in
continuall
danger
of
shipwrack
,
to
be
spoyled
,
and
we
our selues
doe
continually
so
ouercharge
our
soules
and
bodies
both
,
with
sinne
,
as
that
euery
day
we
presse
deeper
and
deeper
towards
the
bottomlesse
pit
of
hell
.
Yet
such
is
the
friendship
that
is
contracted
betweene
the
body
and
the
soule
,
by
the
long
familiarity
and
acquaintance
each
of
other
,
as
that
they
are
loath
to
part
and
leaue
each
others
company
:
They
desire
to
continue
longer
together
,
if
longer
it
might
be
,
and
they
care
not
what
shifts
they
vse
for
the
enioying
their
desire
.
That
made
Saint
Peter
to
deny
his
Maister
,
because
hee
thought
it
would
call
his
life
in
question
:
And
all
the
Disciples
,
for
feare
of
death
,
withdrew
themselues
from
our
Sauiours
company
,
because
they
saw
those
friends
must
part
,
that
had
liued
so
long
combined
together
.
Terrible
and
fearefull
it
is
vnto
man
,
to
thinke
of
the
dissolution
of
soule
and
body
,
Anima
absoluitur
,
corpus
resoluitur
,
as
Saint
Ambrose
speakes
;
where
the
soule
is
freed
,
and
set
at
libertie
,
the
body
againe
resolued
into
the
first
principles
.
This
is
that
which
the
natural
man
cannot
endure
to
heare
of
;
and
therefore
vpon
the
very
thought
of
it
,
hee
is
ready
with
the
Apostles
to
cry
out
for
helpe
,
Master
,
Master
,
wee
perish
indeed
.
But
yet
this
was
not
the
onely
cause
though
of
their
crying
out
in
this
place
,
though
that
might
helpe
to
set
an
accent
vpon
it
:
for
they
knew
that
there
was
a
necessity
by
nature
laid
vpon
them
,
once
for
to
dye
.
Intrasti
vt
cocires
was
a
condition
annexed
to
our
creation
.
We
must
make
roome
for
others
,
as
well
as
others
before
haue
done
for
vs
.
And
so
much
the
Heathen
Poet
could
say
,
Omnes
vna
manet
nox
,
&
calcanda
semel
via
lethi
:
they
must
not
thinke
much
to
vndergoe
that
which
all
are
enioyned
necessarily
vnto
.
Equalitie
is
the
chiefe
ground-worke
of
equitie
;
and
who
can
complaine
to
be
comprehended
where
all
are
contained
?
especially
when
they
shall
consider
the
extraordinarie
benefite
that
death
shall
bring
with
it
,
viz.
the
taking
away
of
sinning
any
further
.
Death
,
it
was
once
laid
vpon
man
,
as
a
punishment
for
sinning
,
quo
die
comederis
,
&c.
what
day
soeuer
thou
shalt
eate
of
the
forbidden
fruit
,
thou
shalt
certainly
dye
.
Death
there
is
appointed
as
the
punishment
to
sinne
,
but
now
it
is
giuen
as
a
benefite
and
remedy
vnto
man
,
to
keepe
him
from
sinning
any
further
.
Morere
ne
pecces
,
dye
soone
that
thou
mayst
not
sinne
more
against
thy
maker
.
Quod
tunc
timendum
fuit
,
vt
non
peccaretur
,
nunc
suscipiendum
est
,
ne
peccetur
,
saith
S.
Aug.
what
was
once
feared
,
is
now
a
benefite
vnto
mankinde
.
But
the
feare
of
eternall
death
was
that
that
did
amaze
them
more
then
any
of
the
other
particulars
spoken
of
before
.
To
perish
both
in
body
and
in
soule
,
and
that
eternally
too
;
this
is
that
that
would
make
them
awake
him
quickly
.
To
perish
when
they
were
but
Semi-christiani
,
halfe
Christians
,
like
Agrippa
in
the
26
of
the
Acts
:
Maister
,
Maister
,
we
perish
:
in
our
bodies
;
but
which
is
fearefull
to
be
thought
vpon
also
,
we
perish
euerlastingly
in
our
soules
in
hell
.
In
our
bodily
conflicts
here
vpon
the
earth
,
either
the
sence
of
paine
is
quite
taken
away
by
death
;
or
else
if
our
nature
bee
strong
and
lusty
,
it
soone
in
wrestling
ouercomes
the
paines
of
death
;
but
in
this
second
death
the
death
of
the
soule
,
the
griefe
remaines
for
euermore
,
that
so
our
nature
might
be
afflicted
without
any
end
,
and
our
nature
indures
also
,
that
for
euer
it
might
bee
punished
in
the
endlesse
flames
,
for
transgressing
against
so
infinite
a
God
:
neither
shall
faile
,
neither
nature
nor
paine
,
that
so
both
may
bee
eternall
vnto
the
wicked
.
The
first
death
doth
separate
the
vnwilling
soule
from
the
body
;
but
the
second
death
keepes
the
soule
,
though
much
vnwillingly
,
for
euer
in
paine
together
with
the
body
;
from
which
paine
God
for
his
Christ
Iesus
sake
,
keepe
vs
all
,
Amen
.
And
so
we
are
come
to
the
finall
conclusion
of
these
same
words
.
Then
he
arose
and
rebuked
the
wind
,
and
the
raging
of
the
water
,
and
they
ceased
,
and
there
was
a
calme
.
Hitherto
our
Sauiour
hath
beene
patient
in
these
troubles
,
and
rested
himselfe
quietly
in
these
stormy
gusts
both
of
winde
and
water
:
but
now
he
begins
to
bee
a
Master
indeed
,
and
takes
vpon
him
both
the
bridling
of
the
one
,
and
of
the
other
:
he
rebukes
the
winde
,
and
appeases
the
raging
of
the
troubled
water
;
and
at
his
rebuke
they
both
cease
,
and
there
is
a
calme
.
But
before
we
come
to
the
appeasing
of
this
raging
storme
,
this
first
word
Then
will
make
vs
stay
a
while
by
the
way
.
Then
he
arose
,
&c.
Then.
When
was
that
,
may
some
man
say
?
Why
when
,
but
when
the
rage
was
greatest
,
in
the
midst
of
the
gust
,
when
the
windes
whistled
loud
,
and
the
sea
went
high
:
when
their
ship
was
full
of
water
,
and
Mariners
and
passengers
were
all
at
their
wits
end
:
Then
hee
arose
and
rebuked
the
winde
,
ond
the
raging
of
the
water
,
&c.
A
dangerous
time
(
beloued
)
when
cunning
had
left
them
,
and
the
mercilesse
waues
must
haue
mercy
vpon
them
:
then
it
was
high
time
for
him
to
awake
out
of
sleepe
.
The
loudnesse
of
the
windes
,
and
the
raging
of
the
waters
,
they
might
both
togethet
seeme
to
bee
S.
Ieromas
bell
,
that
alwayes
he
thought
hee
heard
ringing
in
his
eares
,
Surgite
mortui
,
&
venite
ad
iudicium
:
arise
,
and
come
forth
streight
way
vnto
Iudgement
.
A
terrible
and
fearefull
sound
for
vs
,
whose
liues
are
nothing
else
,
but
as
S.
Aug.
speakes
,
splendida
peccata
,
glorious
sinnes
,
sinnes
all
ouer
,
whose
whole
liues
haue
beene
subiect
to
the
law
of
sinning
:
and
so
S.
Paul
calles
it
in
the
seuenth
to
the
Romans
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Man
(
saith
S.
Cyprian
)
is
growne
audacious
in
his
sinning
,
and
hath
steeled
his
fore-head
in
committing
of
them
,
so
that
hee
knowes
not
how
to
blush
when
he
is
reproued
for
them
.
Nullus
delinquendi
pudor
,
saith
he
,
&
sic
peccatur
,
quasi
magis
per
ipsa
peccata
placeatur
:
we
are
past
all
shame
,
saith
hee
,
in
our
finning
,
and
so
wee
do
striue
with
our selues
for
the
committing
of
them
daily
,
as
though
Almighty
God
were
not
offended
with
vs
for
them
,
but
rather
highly
pleased
and
delighted
with
them
.
But
from
this
kinde
of
sin
good
Lord
for
his
mercy
sake
deliuer
vs
all
,
to
sinne
so
greedily
,
as
that
forthwith
we
should
take
a
delight
and
pleasure
in
our
sinning
:
for
commonly
these
kinde
of
sins
,
they
haue
annexed
vnto
them
,
duritiem
cordis
,
a
hardnesse
of
heart
:
so
that
if
God
will
reclaime
such
a
kinde
of
sinner
,
he
must
,
as
it
is
said
in
the
Gospell
,
Ex
lapidibus
suscitare
filios
Abrahae
,
out
of
stones
he
must
raise
vp
children
vnto
Abraham
:
and
this
condition
there
is
none
but
will
grant
is
very
dangerous
.
To
dye
in
this
case
will
draw
a
seuere
iudgement
indeed
vpon
man
:
for
they
shall
be
iudged
with
a
fearefull
iudgement
,
whose
liues
haue
beene
free
from
a
iudgment
here
.
Those
,
I
say
,
that
haue
liued
here
ill
vpon
the
earth
,
and
not
made
their
peace
with
their
heauenly
father
before
they
haue
gone
hence
,
all
those
shall
the
great
iudgment
oppresse
,
and
cast
out
into
vtter
darknesse
,
where
shall
be
weeping
and
gnashing
of
teeth
.
But
this
,
though
it
might
affright
vs
,
as
who
are
guiltie
of
many
transgressions
,
yet
it
could
no
way
daunt
our
Sauiour
at
all
:
for
he
was
not
guiltie
of
the
least
thought
of
sinne
;
neither
originall
sinne
,
nor
actual
sinne
could
once
fasten
vpon
him
,
his
conception
and
birth
being
without
all
staine
,
as
being
conceiued
by
the
Holy
Ghost
:
his
whole
life
it
was
a
satisfaction
for
actuall
transgressions
,
and
therefore
though
both
winde
and
seas
should
rage
neuer
so
terribly
,
yet
hee
might
sleepe
as
secure
in
the
middest
of
the
storme
,
as
any
one
of
vs
in
the
greatest
calme
and
quiet
that
may
be
.
Neither
yet
were
the
raging
of
the
windes
,
or
the
roaring
of
the
waters
,
of
sufficient
authoritie
to
haue
awaked
him
,
had
it
not
been
the
cry
of
the
Disciples
that
had
moued
him
to
pitie
.
Master
,
Master
,
we
perish
,
was
the
Trumpet
that
moued
him
to
rouze
himselfe
,
and
take
compassion
of
his
forlorne
companie
.
Their
imminent
danger
made
them
pray
hartily
vnto
their
Sauiour
,
&
their
feare
of
perishing
made
them
not
waxe
weary
in
their
prayers
,
but
pray
vntill
they
awaked
him
to
their
rescue
.
God
he
loues
an
earnest
admonisher
,
and
is
delighted
especially
with
an
importunate
suiter
;
and
therefore
many
times
doth
deny
men
their
requests
at
the
first
,
that
hee
might
heare
them
more
constant
and
feruent
vnto
him
in
their
prayers
afterwards
:
constant
,
as
the
Apostles
here
,
who
continue
their
intreatie
euen
vnto
death
,
Master
,
Master
,
wee
perish
.
And
this
same
duty
of
prayer
it
is
so
naturall
,
as
that
euen
the
vn-reasonable
creatures
doe
not
omit
it
,
but
pray
in
their
kindes
,
Psa.
104.
Who
feedest
the
yong
Rauens
that
call
vpon
thee
.
And
that
all
excuse
may
be
taken
away
from
man
in
this
kinde
,
so
that
ignorance
might
not
be
pretended
by
him
,
it
is
S.
Cyprians
note
,
that
qui
fecit
te
,
docait
te
etiam
&
orare
:
that
he
that
at
the
first
made
man
,
and
fashioned
him
in
his
mothers
wombe
,
he
hath
taught
him
also
to
call
vpon
his
name
:
he
hath
framed
a
praier
for
him
himselfe
,
if
perhaps
he
should
be
so
dull
of
vnderstanding
,
as
not
to
be
able
to
conceiue
prayer
of
himselfe
,
and
commanded
him
to
vse
it
also
.
When
you
pray
(
saith
he
)
say
,
Our
Father
,
&c.
I
maruaile
what
some
hot
spirits
in
the
world
will
say
to
this
same
speech
of
our
Sauiours
here
,
who
would
not
haue
his
prayer
vsed
amongst
men
,
but
that
they
should
pray
altogether
as
the
spirit
giues
them
vtterance
.
Here
I
am
sure
we
haue
Christs
Dicite
,
for
their
ne
dicite
,
his
command
against
their
prohibition
.
But
I
follow
my
Text.
But
yet
that
is
not
all
:
for
if
he
doe
not
grant
vs
at
the
first
mouing
of
our
suite
,
yet
we
must
not
waxe
weary
,
but
continue
on
in
our
course
of
prayer
.
And
besides
our
asking
,
a
further
paines
is
required
at
our
hands
,
wee
must
bee
contented
to
seeke
a
blessing
for
our selues
.
We
must
not
onely
pray
,
but
we
must
labour
also
,
and
so
Saint
Augustine
teacheth
vs
when
he
saith
,
Pro
quibus
orandum
,
proijs
etiam
&
laborandum
est
:
For
those
things
that
wee
would
pray
vnto
God
for
,
for
the
same
things
wee
must
earnestly
labour
:
For
God
will
not
take
all
the
paines
himselfe
,
and
leaue
vs
idle
in
the
meane
time
,
to
depend
on
him
:
and
therefore
it
is
the
Apostles
counsell
in
the
twelfth
of
the
Hebrewes
,
Nor
yet
are
wee
at
an
end
so
,
but
hauing
taken
paines
for
to
seeke
,
and
by
our
search
hauing
found
out
the
right
way
,
there
remaines
a
doore
whereby
wee
must
enter
,
and
that
doore
standes
not
open
to
all
commers
,
come
they
that
come
will
;
but
there
wee
must
bestow
our
third
paines
,
which
is
to
knocke
,
that
so
wee
may
get
entrance
at
the
last
.
We
may
see
what
paines
our
Sauiour
CHRIST
IESVS
doth
take
for
vs
here
:
First
,
hee
intreates
,
and
begges
of
vs
that
wee
would
be
good
vnto
our selues
.
Secondly
,
when
wee
list
not
to
hearken
vnto
his
voyce
,
but
continuing
in
our
old
course
of
sinning
,
wee
haue
quite
lost
both
the
right
way
,
and
our selues
also
,
hee
seekes
vp
,
and
brings
vs
out
of
that
Labyrinth
,
which
we
of
our selues
were
neuer
able
to
get
out
of
:
and
when
he
hath
found
vs
,
he
stands
and
knockes
at
the
doore
of
euery
one
of
our
hearts
,
and
doth
desire
to
be
let
in
by
vs
.
Considering
then
what
our
Sauiour
doth
vnto
vs
for
our
behoofe
,
let
vs
bethinke
what
hee
againe
requires
at
our
hands
:
to
aske
feruently
,
to
seeke
earnestly
,
to
knock
forcibly
at
the
doore
of
his
mercie
,
that
so
wee
may
be
let
in
to
his
euerlasting
kingdome
.
If
God
then
heares
vs
not
,
at
the
first
knocke
,
we
must
not
presently
be
like
vnto
King
Saul
,
who
because
God
answered
him
not
either
by
Vrim
or
Thummin
,
Nay
,
since
wee
are
entred
in
thus
farre
,
we
will
goe
a
little
further
with
holy
Augustine
,
for
(
saith
he
)
Deus
non
permittit
solum
,
vt
potas
,
sed
minatur
etiam
,
si
non
petas
:
God
hee
does
not
onely
permit
vs
for
to
beg
those
things
that
are
necessary
for
vs
,
but
he
doth
seuerely
threaten
vs
also
,
if
wee
shall
not
aske
of
his
Maiesty
.
Nay
,
aske
of
him
,
and
aske
of
him
onely
,
or
else
hee
will
bee
angry
with
whosoeuer
shall
not
aske
of
him
;
as
hee
was
with
the
King
of
Israel
,
who
left
him
,
and
went
to
inquire
of
Beel-zebub
,
for
the
recouery
of
his
health
againe
.
Is
it
not
because
there
is
not
a
God
in
Israel
that
yee
goe
to
inquire
of
Beel-zebub
the
God
of
Eckron
,
now
therefore
,
thus
saith
the
Lord
,
thou
shalt
not
come
downe
from
that
bed
on
which
thou
art
gon
vp
,
but
shalt
surely
die
.
And
our
Sauiour
in
the
16
of
Saint
Iohns
Gospell
,
yee
haue
asked
me
nothing
:
It
seemes
therefore
that
hee
would
haue
vs
aske
,
and
when
we
doe
aske
we
must
not
cease
our
suites
,
but
say
with
Iacob
,
Non
dimittamte
,
He
arose
,
But
when
?
Why
when
the
Disciples
had
done
their
vttermost
,
when
they
had
shewed
their
humility
in
asking
,
perseuerance
in
seeking
,
importunity
in
knocking
.
Humility
in
Maister
,
they
were
his
seruants
,
and
he
their
leige
,
Lord
and
Maister
:
Perseuerance
in
comming
vnto
him
,
They
came
vnto
him
:
Importunity
,
we
perish
:
And
they
came
vnto
him
saying
,
Maister
Maister
we
perish
,
and
by
this
importunity
of
theirs
,
they
obtained
their
request
,
Then
he
arose
,
&c.
We
do
not
reade
in
this
same
Story
,
nor
in
any
other
of
the
Euangelists
that
do
record
it
,
that
either
the
Apostles
,
or
Disciples
of
our
Sauiour
,
tooke
any
other
course
,
for
the
safe-gard
of
themselues
and
of
their
liues
(
though
most
of
them
were
Fishermen
,
and
therefore
knew
better
how
to
bestirre
themselues
in
a
storme
then
Land
men
do
)
but
onely
prayer
;
no
labour
is
mentioned
,
saue
onely
their
paines
of
comming
vnto
him
,
and
the
reason
of
it
is
plaine
:
Art
is
past
,
when
Nature
is
let
loose
,
when
both
windes
and
seas
haue
broken
their
bounds
,
then
they
knew
their
best
recourse
was
to
their
prayers
for
humane
labour
was
all
but
vaine
.
And
hearty
prayer
,
we
know
,
was
alwaies
reckoned
the
first
and
the
last
helpe
of
the
godly
man
:
In
nomine
sancto
eius
,
speranimus
,
we
haue
trusted
in
his
holy
name
,
and
God
hath
bene
their
great
deliuerer
.
But
yet
so
farre
forth
we
must
relye
vpon
the
Lord
,
as
we
our selues
withall
be
not
wanting
vnto
our selues
,
while
hope
remaines
.
For
,
for
to
set
our selues
downe
,
and
lay
all
vpon
the
Diuine
Prouidence
,
is
iust
the
lazy
knaue
in
Isidor
,
who
when
his
Cart
was
ouerthrowne
,
would
needs
haue
his
God
Hercules
to
come
downe
from
heauen
,
and
raise
it
vp
againe
,
whilst
he
himselfe
would
bee
a
spectator
of
it
,
and
sit
by
and
giue
aime
.
Whilst
there
is
meanes
left
wee
must
bee
content
,
together
with
our
prayers
,
for
to
vse
them
lawfully
,
and
when
all
earthly
lawfull
meanes
faile
,
and
forsake
vs
,
then
wee
must
flye
wholy
vnto
Gods
protection
.
Reason
teacheth
vs
thus
much
,
that
when
wee
may
hope
to
finde
a
spring
then
we
must
also
bestow
our
paines
in
digging
for
it
:
And
when
the
soyle
will
beare
corne
,
then
we
must
vse
our
skill
and
labour
in
tilling
of
it
.
When
Elisha
was
in
a
little
Village
,
not
able
to
defend
him
from
the
Assirians
power
,
hee
had
horses
and
Chariots
of
fire
round
about
him
,
to
defend
him
from
their
force
,
2.
Kings
6.
but
when
he
was
in
Samaria
a
Towne
of
Garison
,
The
wicked
sinner
,
he
would
gladly
be
the
righteous
mans
Ape
,
and
imitate
him
in
this
duety
of
his
,
but
that
shall
not
be
at
the
first
entrance
into
his
businesse
,
but
at
the
last
gaspe
of
his
life
,
when
they
lie
howling
vpon
their
beds
,
saith
the
Prophet
Hos.
in
his
7.
chapter
,
De
profundis
,
out
of
the
deepe
vnto
him
,
out
of
the
deepe
of
the
waters
,
but
more
especially
▪
out
of
the
deepe
and
bottome
of
their
hearts
,
and
therefore
obtained
pardon
for
all
their
liues
.
The
mouth
,
here
perhaps
amongst
men
,
may
make
a
shew
of
Religion
,
and
the
hand
glory
in
ostentation
of
the
giftes
that
it
hath
giuen
,
but
yet
the
heart
is
the
iewel
which
the
Lord
looks
after
.
There
may
be
hypocrisie
in
the
mouth
that
speakes
,
and
vaine-glory
in
the
hand
that
giues
,
but
if
the
heart
bee
vpright
and
entire
,
that
is
an
acceptable
sacrifice
vnto
the
Lord
:
And
therefore
the
Lord
,
by
Salomon
,
asketh
neither
the
mouth
nor
the
hand
,
but
the
heart
;
Fili
da
mihi
cor
:
My
sonne
giue
me
thy
heart
.
As
thou
giuest
as
much
as
the
Lord
requireth
,
if
thou
giue
him
thy
heart
;
so
if
thou
giuest
all
that
thou
hast
,
and
keepest
thy
heart
backe
from
him
,
thou
giuest
nothing
at
all
,
that
he
desires
,
or
will
vouchsafe
to
accept
from
thee
.
The
Apostles
cry
here
,
it
came
from
the
heart
,
from
the
bottome
of
the
heart
,
Maister
,
Maister
we
perish
,
and
by
that
they
obtained
pardon
for
their
company
:
then
he
arose
,
&c.
Then
hee
arose
:
Hee
could
haue
risen
sooner
;
had
it
pleased
him
,
but
he
would
not
,
hee
would
first
haue
them
to
supplicate
vnto
him
,
and
then
hee
would
arise
.
Diogenes
Laertius
tels
vs
of
some
mighty
men
,
that
are
much
in
this
vaine
,
they
haue
aures
in
pedibus
,
their
eares
in
the
soles
of
their
feete
;
can
heare
none
speake
but
such
as
he
suppliant
at
their
foote
for
mercy
;
but
that
is
out
of
their
pride
and
arrogancy
,
who
wil
be
known
to
be
in
place
and
authority
ouer
their
brethren
.
Those
they
are
of
Caines
generation
,
who
built
him
a
Citty
,
Vt
Dominaretur
in
ea
;
that
he
might
dominere
in
it
,
so
these
they
get
them
aloft
that
the
Golden
Calfe
may
be
adored
:
But
this
of
our
Sauiours
here
,
it
was
farre
otherwise
,
it
was
their
duties
all
to
fall
prostrate
,
before
his
Maiesty
,
and
then
he
knew
,
it
was
his
part
to
helpe
them
Then
he
arose
,
&c.
His
sleepe
as
it
was
voluntary
vnto
him
,
in
this
place
,
as
heretofore
I
haue
told
you
,
he
could
sleepe
when
hee
list
,
and
watch
as
long
as
he
list
,
and
yet
no
preiudice
vnto
his
nature
:
So
he
could
rise
also
when
himselfe
pleased
from
sleepe
againe
.
As
his
death
was
voluntary
,
&
from
himselfe
,
oblatus
est
quia
voluit
,
hee
was
offred
vp
vnto
death
,
because
himselfe
would
dye
;
and
so
much
he
professeth
of
himselfe
in
the
tenth
of
Iohn
,
No
man
(
saith
hee
)
taketh
my
life
from
me
,
but
I
lay
it
downe
of
my selfe
:
So
here
,
dorminit
quia
voluit
:
hee
slept
because
he
would
sleepe
,
and
when
it
pleased
him
he
could
awake
againe
.
This
then
it
may
be
a
lesson
for
head-strong
man
,
not
to
be
his
owne
caruer
in
his
businesse
,
and
appoint
God
his
time
,
when
to
rouze
himselfe
:
for
he
knowes
his
time
better
then
man
can
appoynt
it
to
him
;
but
with
patience
he
must
possesse
his
soule
,
and
when
he
sees
what
is
conuenient
for
him
,
then
he
will
rouze
himselfe
to
his
deliuery
.
Indeed
the
ship
in
the
meane
time
may
labour
&
roule
,
the
wind
storme
and
blow
,
the
seas
rage
and
swell
;
yet
without
Gods
good
will
and
pleasure
,
not
any
one
haire
of
their
heads
shal
perish
.
Noahs
Arke
,
we
make
no
question
,
was
tumbled
and
tossed
in
those
mighty
waters
,
but
wee
doe
not
reade
that
either
it
was
sunke
or
ouerthrowne
.
Then
he
arose
,
&c.
And
rebuked
the
winde
and
the
raging
of
the
water
,
and
they
ceased
,
and
there
was
a
calme
.
Now
are
wee
come
to
the
euident
demonstration
of
our
Sauiours
Diuinity
.
In
the
former
parts
of
the
Text
,
wee
saw
him
as
a
meere
naturall
Man
,
meeke
and
gentle
,
not
striuing
for
superiority
,
or
desirous
to
command
:
Hee
enters
into
a
Ship
with
his
Disciples
,
and
being
entred
laies
himselfe
downe
,
for
his
rest
and
quiet
;
Hee
opens
not
his
mouth
,
either
to
controule
his
owne
company
,
or
any
other
that
were
in
the
ship
.
So
was
His
whole
life
,
meeke
and
gentle
;
in
his
birth
,
saith
S.
Ber.
Parua
laus
,
quia
parui
laus
,
there
was
but
litle
praise
,
because
it
was
but
the
praise
of
a
little
One
,
Vnto
vs
a
child
is
born
;
there
his
Maiesty
is
not
extolled
,
but
yet
his
humility
is
aboue
all
we
are
able
to
speake
,
to
be
commended
.
Exceedingly
to
bee
commended
indeed
of
vs
,
especially
if
wee
shall
consider
Him
as
hee
hath
deserued
of
euery
one
of
vs
.
For
Him
that
S.
Paul
saw
in
his
owne
nature
,
the
knowledge
and
wisedome
of
God
himselfe
:
Him
for
our
sakes
,
the
Prophet
Dauid
saw
lessened
below
the
Angels
:
Him
that
Daniel
saw
sitting
on
the
Throne
,
and
thousand
thousands
ministring
before
Him
:
Him
the
Prophet
Ieremy
saw
againe
conuersing
vpon
earth
with
wretched
man
:
Him
that
Ezekiel
saw
the
Lord
of
Hosts
:
Him
the
Prophet
Esay
saw
in
shape
like
a
Leaper
,
meeke
and
humble
,
and
all
for
our
benefite
,
and
therefore
aboue
all
to
bee
commended
of
vs
.
And
in
this
gentle
fashion
,
not
being
prouoked
by
vs
,
who
hath
deserued
so
much
good
at
our
hands
,
He
comes
neerest
vnto
his
owne
Diuine
Nature
and
Essence
;
For
God
in
his
owne
Nature
and
Essence
is
milde
and
gentle
,
and
if
he
be
not
ouermuch
prouoked
,
will
not
break
forth
into
rage
and
fury
.
The
Disciples
that
were
of
a
fiery
Spirit
,
they
were
most
vnlike
,
and
contrary
to
their
Master
,
for
hee
does
not
delight
in
sending
downe
hurtfull
fires
:
Hee
is
called
the
Day-star
,
to
inlighten
,
He
rebuked
the
wind
:
Why
the
wind
wee
all
know
is
a
lawlesse
creature
,
and
will
not
be
kept
vnder
,
and
so
our
Sauiour
Christ
speakes
of
it
,
where
he
saith
,
spiritus
spirat
vbi
vult
,
The
winde
bloweth
where
it
listeth
,
and
who
is
hee
that
shall
controule
it
?
True
indeed
,
who
is
he
that
can
controule
it
,
if
hee
be
but
onely
man
:
but
if
the
wind
shall
be
ouer-bold
and
saucy
with
his
Lord
and
Maker
,
and
exceed
the
bounds
and
limits
that
hee
hath
appointed
it
,
it
shall
haue
his
due
checke
as
well
as
any
other
of
his
creatures
,
He
rebuked
the
winds
.
But
how
did
he
rebuke
them
,
may
some
man
aske
?
What
,
did
he
send
his
letters
of
defiance
vnto
the
windes
,
as
Xerxes
did
when
they
crossed
his
intendments
?
Or
did
he
cause
fetters
and
shackles
to
be
cast
into
the
water
,
as
the
same
Xerxes
did
,
and
make
it
take
the
Bastinado
,
when
the
angry
Hellespont
would
not
grant
him
passage
for
himselfe
and
Souldiers
?
How
did
hee
rebuke
them
?
Why
,
how
should
hee
rebuke
them
but
by
his
Word
?
For
Hee
that
made
the
windes
,
and
sent
them
out
by
his
Word
,
by
his
Word
also
was
able
to
countermand
them
,
when
it
pleased
him
.
The
Heathen
Poets
fancied
to
themselues
a
God
of
the
winds
,
Aeolus
,
who
in
a
Caue
kept
them
all
together
,
and
as
hee
was
either
pleased
,
or
displeased
with
Mankinde
,
so
he
let
them
out
and
called
them
in
againe
,
either
for
their
profite
,
or
to
wreake
his
anger
and
displeasure
on
them
:
But
Christ
the
onely
true
Aeolus
,
does
not
let
them
out
to
range
at
their
owne
pleasure
,
but
when
they
are
forth
he
rules
them
as
he
lists
:
so
the
Prophet
Dauid
tels
vs
Ps.
104.
Who
laieth
the
beames
of
his
Chambers
in
the
waters
,
and
maketh
the
Clouds
his
Chariot
,
and
walketh
vpon
the
wings
of
the
wind
:
Both
winds
and
waters
then
,
are
at
his
command
,
and
as
it
pleaseth
him
he
forces
them
forwards
or
keeps
them
backe
,
for
the
benefite
of
his
.
The
company
of
the
righteous
,
they
are
Gods
especiall
care
that
hee
lookes
after
,
&
so
much
the
Poet
doth
reueale
:
Cura
Deûm
dî
sunt
&
qui
coluere
,
colantur
,
and
therefore
rather
then
they
shall
take
any
harme
,
hee
will
bee
present
to
worke
a
miracle
for
their
reliefe
:
he
will
rebuke
both
the
winds
and
the
waters
,
&
make
them
calme
,
&
al
for
their
sakes
.
To
work
miracles
,
now
adaies
amongst
vs
,
though
it
may
seeme
strange
vnto
vs
,
because
it
is
a
commanding
of
the
creatures
against
the
course
of
nature
,
as
to
cause
the
wind
to
cease
with
a
word
,
&
to
quiet
the
Seas
onely
with
a
becke
,
be
beyond
humane
conceipt
,
yet
with
God
for
his
Elect
sake
,
they
are
as
Philo
Iud●
speakes
,
but
Iudicra
,
meere
toyes
,
and
trifles
;
nay
,
he
will
do
greater
matters
then
these
for
such
as
be
his
:
he
will
diuide
the
Sea
for
his
seruants
to
goe
through
,
and
drowne
his
enemies
that
follow
after
:
Hee
will
raine
down
bread
and
flesh
from
heauen
for
them
,
in
a
time
of
dearth
,
when
the
earth
will
not
affoord
it
them
:
Hee
will
bring
water
out
of
the
hard
Rocke
,
when
they
shall
be
in
a
barren
and
dry
ground
,
where
no
water
is
;
Out
of
very
stones
,
to
raise
vp
children
vnto
Abraham
,
is
easy
and
at
hand
with
him
to
do
.
And
if
any
man
shall
aske
mee
the
reason
of
these
so
great
and
miraculous
workes
of
his
,
I
answere
suddainely
againe
with
S.
August
.
Bonitas
&
gratia
Dei
,
the
mercy
and
loue
of
God
,
wherewith
from
all
eternity
hee
hath
loued
his
Elect
,
hath
prouoked
him
to
doe
them
all
.
Let
vs
then
all
,
as
many
as
professe
our selues
to
belong
to
him
,
magnifie
this
great
God
for
this
extraordinary
goodnesse
of
his
:
and
as
we
weare
the
badges
of
Christ
Iesus
on
our
foreheads
,
so
let
vs
faithfully
adore
him
in
our
hearts
;
and
then
though
dangers
threaten
,
and
stormes
arise
,
yet
there
shall
appeare
at
the
last
a
quiet
calme
,
a
calme
and
quietnesse
of
conscience
here
,
and
an
eternall
calme
in
the
world
to
come
.
The
which
quietnesse
both
here
and
there
,
that
we
all
may
be
partakers
of
,
Hee
grant
vs
that
here
caused
this
calme
to
his
Apostles
,
Christ
Iesus
the
righteous
,
to
whom
with
the
Father
and
the
holy
Spirit
,
three
Persons
,
and
one
Eternall
,
Almighty
,
and
Euerliuing
God
,
be
all
Praise
,
Honour
,
and
Glory
,
this
day
and
for
euer
.
Amen
.