My
welbeloued
is
white
,
and
ruddie
,
the
chiefest
of
ten
thousand
.
Cant.
5.
10.
YOu
may
iustly
demand
of
me
(
blessed
,
and
beloued
in
the
Lord
Iesus
)
as
the
daughters
or
faithfull
people
of
Ierusalem
do
here
of
the
spouse
in
the
Canticles
,
concerning
her
beloued
,
saying
:
What
is
thy
beloued
more
then
other
beloued
?
what
is
thy
beloued
more
then
another
louer
,
that
thou
dost
so
charge
vs
?
because
of
late
I
denounced
from
this
place
before
you
(
not
against
you
,
for
I
am
perswaded
better
things
of
you
my
brethren
,
and
such
as
accompanie
saluation
)
Paule
his
fearefull
curse
of
Anathema
Maranatha
,
to
wit
,
If
any
man
loue
not
the
Lord
Iesus
,
let
him
be
accursed
when
the
Lord
shall
come
:
And
my
reply
vnto
you
must
be
my
text
,
which
the
spouse
here
maketh
to
the
like
demand
,
that
is
,
My
beloued
is
white
,
and
ruddie
,
the
chiefest
of
ten
thousand
.
The
words
are
few
,
the
matter
manifold
.
Out
of
Sion
(
saith
Dauid
)
hath
God
appeared
in
If
any
be
curious
,
here
is
amiable
beautie
white
and
ruddie
:
white
,
answering
the
purenesse
he
would
haue
,
and
ruddie
corresponding
the
zealous
hartines
he
would
craue
.
And
further
if
he
shall
be
curious
,
and
be
elegans
formarum
spectator
,
here
is
choice
,
euen
the
chiefest
of
ten
thousand
.
For
here
he
may
behold
the
spouse
,
first
shewing
her
deere
affection
,
then
her
true
loues
description
:
her
affection
she
vttereth
by
appellation
of
vnfained
loue
,
welbeloued
:
and
also
by
application
,
thus
,
My
welbeloued
:
she
then
describes
him
generally
,
as
thus
,
is
white
,
and
ruddie
,
the
chiefest
of
ten
thousand
.
And
then
particularly
in
his
parts
as
in
the
verses
following
of
this
Chapter
.
In
her
generall
description
she
sets
him
downe
in
is
white
,
both
essentially
(
is
)
and
especially
to
,
white
.
Secondly
his
purity
,
and
zeale
both
Zeraphical
,
and
also
Cherubical
,
wholie
passible
,
wholy
amiable
,
euen
in
these
words
(
and
ruddie
)
which
is
a
sweete
,
and
seemely
commixture
of
white
,
and
red
.
Then
the
choice
,
aboue
thousands
,
and
the
chiefe
of
choice
the
chiefest
of
ten
thousand
.
In
loue
then
you
see
he
is
matchlesse
,
in
purity
spotlesse
,
in
zeale
pricelesse
,
in
choice
peerelesse
.
Come
hither
then
thou
passionate
louer
,
and
repent
thee
of
thine
inordinate
,
and
immoderate
loue
to
alluring
,
and
deceiptfull
beautie
,
that
vaine
vermillion
die
mingled
with
white
,
(
like
bloud
in
snow
)
both
vanishing
with
the
Suns
beames
,
with
sicknes
,
old
age
,
and
many
other
casualties
;
and
whereof
thou
thy selfe
art
suspicious
,
euen
while
thou
dost
enioy
it
,
and
art
inlie
tormented
,
lest
an
other
should
pertake
with
thee
:
come
hither
I
say
,
and
sit
downe
at
these
pure
waters
a
while
,
and
let
thy
soule
see
,
and
be
rauished
with
the
sight
of
celestiall
beautie
,
and
grace
shining
vnto
thee
(
miserable
,
and
wretched
man
)
euen
from
heauen
;
and
yet
thou
neuer
didst
vouchsafe
so
much
as
once
to
cast
thine
eie
vpon
it
.
No
man
I
confesse
can
pourtray
or
delineate
this
loue
vnto
thee
as
it
is
in
deede
,
therfore
I
could
wish
that
my
soule
had
consulted
with
the
Lord
Iesus
his
Loue
is
as
strong
as
death
:
Philip
Melancthon
who
departed
this
life
saying
Egrediamur
,
egrediamur
,
or
at
least
had
Theodar
Beze
,
both
purposing
to
write
their
meditations
thereon
,
and
to
go
through
this
song
,
but
both
dying
before
they
could
finish
it
,
as
being
surprised
(
as
I
conceiue
)
with
the
singular
loue
of
the
Lord
Iesus
pourtrayed
herein
most
mystically
,
and
diuinely
.
But
how
shall
I
then
dare
to
aduenture
,
or
take
vpon
me
to
open
my
mouth
to
set
forth
this
loue
?
seeing
as
S.
Bernard
saith
,
None
can
vnderstand
Paules
Hearken
then
to
the
Church
here
styling
Christ
,
her
welbeloued
,
for
he
is
hers
,
and
shee
is
his
:
first
,
she
by
way
of
petition
intreateth
saying
,
Shew
me
(
ô
thou
whom
my
soule
loueth
)
when
thou
feedest
,
where
thou
liest
at
noone
?
And
then
he
by
way
of
replication
answereth
,
My
loue
,
my
doue
,
mine
vndefiled
,
open
vnto
me
,
for
my
head
is
full
of
dewe
,
and
my
haire
of
the
drops
of
the
morning
:
whereupon
the
Church
doth
in
eight
Chapters
in
this
diuine
song
,
nine
and
twenty
times
style
him
(
her
best
beloued
)
as
if
she
could
neuer
too
oft
remember
his
vnspeakeable
loue
towards
her
his
welbeloued
.
Saint
Paule
also
a
sonne
of
this
sacred
mother
hath
in
his
Epistles
fiue
hundred
times
the
name
of
his
Lord
Iesus
,
as
accompting
S.
Iohn
the
beloued
disciple
,
now
being
old
,
writes
of
nothing
else
but
of
this
loue
,
as
appeareth
in
his
canonical
Epistles
,
chusing
now
to
die
,
and
depart
in
beholding
the
surpassing
beautie
thereof
,
insomuch
that
he
summons
all
degrees
,
children
,
yong
men
and
For
who
so
abideth
in
this
loue
,
dwelleth
in
God
.
If
we
shall
descend
lower
to
other
lights
of
the
Church
,
we
shall
also
see
that
this
was
the
earnest
,
&
most
certaine
pledge
that
their
soules
had
here
,
euen
to
be
swayed
,
and
transported
with
this
diuine
loue
.
Euery
thing
is
caried
with
his
weight
:
Loue
is
my
weight
(
saith
S.
Augustine
)
by
it
am
I
caried
,
whither
soeuer
I
am
transported
.
S.
Bernard
admireth
this
loue
,
that
God
being
so
great
,
so
greatly
should
loue
vs
wretched
miscreants
,
and
that
freely
.
Cyprian
aduiseth
vs
to
preferre
nothing
before
the
loue
of
Christ
,
forasmuch
as
he
preferred
nothing
before
our
loue
.
Eusebius
Emiss
.
epitomiseth
our
seruice
thus
,
Be
not
distracted
with
many
circumstances
,
for
what
God
requireth
of
thee
,
is
in
thee
,
to
wit
,
the
seruice
of
thy
mouth
by
confession
,
and
the
affection
of
thine
heart
in
faithfulnes
.
In
thy
heart
then
hath
God
set
the
soules
city
of
refuge
,
that
whence
the
sin
came
,
the
medicine
might
thence
also
issue
.
How
nigh
then
is
this
remedie
?
How
sweete
is
this
counsell
?
Of
this
doubtles
spake
Moses
:
It
is
neare
euen
in
thy
mouth
,
and
in
thine
heart
:
miserable
therfore
is
our
condition
(
saith
Ierome
)
not
to
be
with
him
,
without
whom
we
cannot
be
.
Be
with
God
we
cannot
otherwise
(
while
we
are
here
)
then
by
affection
.
What
(
ô
loue
)
can
be
sufficiently
said
in
thy
praise
?
saith
Hugo
de
S.
Victore
,
seeing
through
thee
God
should
humble
himselfe
to
descend
from
heauen
,
and
man
should
be
exalted
from
earth
to
heauen
;
great
is
thy
power
,
that
thus
God
should
be
abased
,
and
sinfull
man
so
aduanced
.
Thus
haue
the
sacred
sonnes
of
the
true
Churches
generation
expressed
their
affectionate
rauishments
in
this
diuine
loue
,
shewing
that
nothing
can
be
more
pious
,
nothing
is
more
precious
.
And
this
heauenly
affection
also
is
not
onely
generall
in
the
whole
Church
,
but
also
particularly
in
euery
religious
soule
,
which
applieth
it
soundly
,
certainely
,
and
sweetly
to
it selfe
,
and
saith
as
the
spouse
here
,
He
is
my
beloued
,
by
way
of
appropriation
,
whereby
wee
may
discerne
a
twofold
certainety
of
our
there
is
a
life
euerlasting
,
that
Christ
died
for
the
sinnes
of
the
world
.
Both
certaine
by
the
promise
of
God
.
Yet
this
is
small
comfort
,
vnlesse
the
other
certainety
of
the
subiect
also
be
assured
vnto
vs
.
To
wit
,
that
this
euerlasting
Blessed
is
the
man
whose
sins
are
forgiuen
.
Yet
this
is
but
Christ
in
the
whole
cloth
,
(
as
we
may
say
)
but
Paule
had
learned
to
turne
Dauids
quorum
into
his
owne
ego
,
and
say
,
whereof
I
am
The
reason
of
this
certainty
,
is
this
.
Because
faith
maketh
that
present
which
is
absent
.
Therfore
by
the
The
euidence
of
things
not
seene
.
Neither
is
this
certainety
of
hope
,
but
of
knowledge
.
For
S.
Iohn
saith
,
We
know
that
when
he
shall
appeare
,
we
also
shall
appeare
in
glorie
.
And
S.
Paule
testifieth
that
the
Spirit
assureth
our
spirits
that
we
are
the
sons
of
God
.
Doubtlesse
therefore
most
restlesse
,
and
most
vnquiet
is
the
mind
of
that
man
which
doubteth
of
Gods
loue
.
For
what
auaileth
it
thee
,
be
thy
estate
neuer
so
happie
,
if
it
be
miserable
to
thy selfe
?
What
comfort
is
it
to
a
king
to
weare
a
crowne
of
gold
,
albeit
in
great
happinesse
of
estate
,
if
he
be
not
perswaded
of
the
enioyment
therof
?
What
sound
solace
is
it
to
any
Christian
to
know
,
that
there
is
a
life
euerlasting
,
&
yet
knowes
not
whether
he
shall
heare
Come
ye
blessed
,
or
go
ye
cursed
?
it
being
a
very
dictate
of
nature
,
Thus
then
you
see
the
appropriation
of
this
loue
,
how
necessarie
it
is
,
and
not
onely
herein
,
but
in
all
other
inducements
of
godlinesse
.
S.
Augustine
recordeth
that
he
was
conuerted
by
reading
that
of
S.
Paule
,
Rom.
13.
Not
in
chambering
,
and
wantonnesse
,
strife
,
and
enuying
,
but
put
on
the
Lord
Iesus
.
So
S.
Augustine
applied
the
Scripture
to
the
particular
reformation
of
his
owne
life
.
And
Alipius
S.
Augustines
louing
consort
applied
the
beginning
of
the
14.
Chapter
to
the
Rom.
to
the
end
that
S.
Augustine
might
thereby
recouer
&
confirme
him
that
wauered
,
and
staggered
in
the
holy
faith
of
Christ
Iesus
.
So
the
spouse
here
appropriateth
Gods
deere
loue
to
her
owne
affections
,
whereby
we
may
learne
,
That
to
a
deuoted
and
truly
religious
soule
,
Christ
Iesus
applied
is
the
onely
loue
,
and
life
.
O
heare
a
godly
soule
speake
in
her
diuine
phrases
to
Christ
Iesus
,
applying
him
to
euery
part
,
to
her
mouth
,
saying
,
Let
him
kisse
me
with
the
kisses
of
his
My
beloued
is
as
a
bundle
of
myrrhe
vnto
me
,
he
shall
lie
betweene
my
breasts
,
that
by
alwaies
meditating
on
him
,
she
might
not
be
drawne
aside
to
the
by-paths
of
follie
,
and
vanity
.
3.
To
her
affections
,
Set
me
as
a
seale
vpon
thine
heart
,
that
she
might
neuer
be
without
his
impression
.
4.
To
her
actions
,
And
as
a
signet
vpon
thine
arme
,
that
she
might
neuer
be
destitute
of
his
directions
.
The
reason
is
,
For
loue
is
as
strong
as
death
,
iealousie
as
cruel
as
the
graue
:
Much
water
cannot
quench
it
,
neither
can
the
floud
drowne
it
;
whence
ensueth
a
whole
resignation
.
Therfore
I
am
my
beloueds
,
and
he
is
mine
.
Thus
the
true
spouse
.
Dauid
likewise
in
I
am
thine
ô
Lord
,
hide
not
thy
commandements
from
me
.
Dauid
was
now
neither
for
sinne
,
nor
for
Sathan
,
nor
for
the
world
,
nor
for
the
flesh
,
nor
for
his
owne
selfe
,
but
for
the
Lord
totally
by
resignation
,
fully
by
affection
.
And
verily
how
can
it
be
otherwise
,
but
that
a
religious
soule
should
thus
wholy
deuote
it selfe
to
God
in
all
sacred
affection
,
if
it
call
to
mind
but
these
motiues
following
?
First
what
Ieremie
saith
,
how
the
Lord
speaketh
,
when
he
considered
whereof
the
sonnes
of
men
were
made
,
and
weighed
,
that
they
were
but
dust
,
and
therefore
in
his
mercie
to
them
he
said
it
,
and
not
to
the
Angels
that
fell
,
Shall
they
fall
,
And
not
arise
?
shall
they
turne
away
,
and
not
turne
againe
?
Here
is
rising
from
the
gulfe
of
hell
,
and
returning
from
the
bondage
,
and
captiuitie
of
the
diuell
,
assured
vnto
vs
by
promise
in
Gods
preuenting
mercie
.
Secondly
when
we
shall
remember
that
God
hath
omitted
all
his
other
creatures
of
heauen
and
of
earth
,
and
as
it
were
neglected
them
,
and
hath
set
his
loue
onely
vpon
vs
,
yea
the
Angels
that
fel
he
hath
reserued
in
chaines
of
darknesse
for
the
iudgement
of
the
great
day
,
and
yet
saued
a
remnant
of
the
sonnes
of
men
.
Thirdly
,
when
it
shall
call
to
mind
,
that
to
all
other
creatures
God
hath
giuen
a
direct
Who
would
not
then
gather
hence
diuine
affections
according
to
the
measure
of
grace
giuen
vnto
vs
?
calling
to
mind
the
precept
of
Christ
which
is
the
summe
of
all
:
Thou
shalt
loue
the
Lord
thy
God
,
with
all
thine
heart
,
and
with
all
thy
soule
,
and
with
all
thy
mind
,
that
is
,
saith
S.
Augustine
,
Loue
him
with
all
thy
right
the
Euangelicall
Prophet
,
whose
soule
desired
God
in
the
night
season
when
his
eies
were
bereft
of
the
distractions
of
the
day
:
In
Dauid
also
whose
soule
thirsted
for
the
liuing
Lord
;
and
in
S.
Paule
who
was
straitted
for
want
of
this
enioyment
and
cried
,
Who
shall
deliuer
me
wretched
man
that
I
am
from
this
body
of
death
?
Doubtlesse
these
holy
soules
knew
that
this
loue
was
all
loue
vnto
them
,
for
euen
in
naturall
loue
Christ
can
be
all
things
vnto
thee
;
whereas
thy
gold
cannot
be
thy
clothing
,
thy
siluer
cannot
be
thy
drinke
,
thy
bread
cannot
be
thy
light
,
Christ
alone
is
all
this
vnto
thee
.
If
thou
neede
necessarie
loue
,
he
is
thy
protector
,
and
bulwarke
.
If
thou
wouldest
be
happy
in
loue
,
with
him
is
the
fountaine
of
liuing
life
for
euer
.
These
considerations
,
and
the
like
caused
Gods
children
neuer
to
admit
any
thing
neere
their
hearts
,
contrary
to
this
loue
,
as
is
the
affection
inordinate
to
the
creature
,
but
loued
the
creature
onely
for
the
Lords
sake
.
They
euer
remoued
farre
from
their
holy
affections
all
carking
care
,
and
ouer
much
toyling
in
the
businesse
,
and
negociations
of
this
world
,
as
being
the
deceitfull
bane
of
this
loue
:
vsing
indeed
the
world
necessarily
,
but
so
as
if
they
vsed
it
not
,
which
caused
their
loue
to
be
continuall
,
not
flashes
of
passion
rather
then
true
affection
,
enduring
for
a
moment
,
but
resembling
the
loue
of
the
blessed
Saints
who
see
God
,
and
loue
him
for
euermore
.
Againe
,
they
knew
that
if
we
would
be
couetous
,
and
sell
our
loue
,
none
could
buy
it
dearer
,
for
he
will
giue
vs
a
kingdome
for
it
:
if
we
would
be
liberall
and
giue
it
,
none
more
worthy
of
it
,
for
he
is
absolutely
the
soueraigne
good
.
But
if
we
would
haue
our
loue
strained
from
vs
by
violence
,
he
also
will
vnsheath
the
sword
of
the
Spirit
,
and
with
the
blade
thereof
deuide
asunder
the
soule
and
spirit
,
euen
with
this
one
stroke
,
If
any
man
loue
not
the
Lord
Iesus
,
let
him
be
accursed
Anathema
Maranatha
.
Furthermore
the
faithfull
soules
will
hence
gather
good
degrees
and
steps
of
grace
,
as
first
,
considering
euen
in
nature
,
that
if
one
had
lost
an
eye
,
or
were
distracted
of
his
wit
,
or
were
condemned
to
execution
,
how
would
we
tender
him
that
could
and
would
heale
our
eye
sight
,
restore
vs
to
our
right
minde
,
and
redeeme
vs
from
the
dreadfull
horror
of
death
?
But
Christ
hath
illuminated
vs
with
the
light
of
grace
,
that
were
in
the
power
of
darknesse
and
shadow
of
death
,
hath
giuen
vs
repentance
vnto
life
,
and
regeneration
,
that
were
sold
to
sinne
and
Sathan
,
and
hath
purchased
for
vs
a
pardon
,
that
were
condemned
to
euerlasting
torments
;
was
made
poore
that
we
might
be
enriched
,
gaue
himselfe
for
me
,
all
things
whatsoeuer
,
shall
worke
together
for
the
best
to
them
that
loue
him
:
and
in
the
other
life
the
eye
hath
not
seene
,
nor
the
eare
heard
,
nor
the
heart
can
conceiue
,
what
is
his
displaied
glory
,
in
seeing
him
as
he
is
seene
,
and
knowing
him
as
he
is
knowne
.
And
to
purchase
this
inheritance
for
vs
,
see
how
vilely
he
esteemes
himselfe
,
being
sold
for
thirtie
pence
,
and
prizeth
vs
,
vs
(
I
say
)
wretches
at
so
high
a
rate
,
as
his
owne
most
peerelesse
,
and
precious
bloud
.
O
insensible
,
indurate
,
and
intollerable
vnthankfulnesse
of
the
sonnes
of
Adam
,
who
do
not
totally
resigne
themselues
,
and
their
affections
to
this
loue
!
But
yet
for
all
this
,
behold
I
pray
you
,
and
see
whether
Christ
be
the
beloued
of
ourage
,
and
the
Helena
of
our
countrey
,
as
we
would
beare
the
world
in
hand
he
is
;
and
be
you
your selues
witnesses
in
this
case
.
Do
we
diligently
seeke
him
(
when
we
haue
lost
him
by
our
preuarication
)
as
wee
vse
to
do
those
whom
our
soule
loueth
?
and
as
did
that
much
louing
soule
Mary
Magdalen
when
she
sought
him
at
the
fearefull
sepulcher
,
and
abode
there
,
though
a
weake
woman
,
and
would
not
be
satisfied
with
looking
,
but
asked
Iesus
,
(
then
risen
)
(
supposing
he
had
bene
a
gardiner
)
If
thou
hast
taken
away
my
Lord
,
tell
me
,
where
thou
hast
put
him
,
that
I
may
fetch
him
.
O
happie
soule
that
so
sought
,
that
she
found
.
Are
we
often
frequenters
of
his
house
,
and
louers
of
the
place
where
his
honor
dwelleth
;
as
Anna
did
,
who
O
how
farre
different
are
the
affections
of
our
times
!
If
we
looke
the
Lord
Iesus
among
some
gouernors
,
they
say
he
is
not
heere
,
many
of
vs
haue
something
else
to
do
then
to
attend
preaching
▪
If
among
some
of
the
rude
people
,
they
seldome
or
neuer
thinke
of
him
.
If
among
the
giddie
hearers
,
with
Peter
they
answer
,
we
know
not
the
man
.
If
among
That
the
bread
of
Christ
was
sweete
,
meaning
thereby
the
reuenues
of
the
Church
.
Not
vnlike
the
refined
,
and
quaint
illuminates
of
our
time
,
who
thinke
,
and
say
the
Church
hath
to
much
,
yea
and
do
what
they
can
to
profane
into
their
owne
wicked
hands
▪
the
holy
goods
of
Gods
Church
,
which
their
forfathers
bountifully
bestowed
vpon
her
.
O
good
Lord
Iesus
come
quickly
,
else
thou
wilt
not
haue
one
foote
of
ground
left
at
thy
second
coming
,
to
take
possession
of
this
earth
that
is
thine
owne
,
and
all
things
therein
by
naturall
right
of
inheritance
,
by
merite
of
redemption
,
and
Beloued
,
do
we
thus
reward
the
Lords
loue
?
foolish
people
that
we
are
,
our
affections
then
are
worse
then
we
imagine
:
for
if
we
giue
all
we
haue
,
the
diuelll
offers
the
whole
world
,
and
saies
,
All
this
will
I
giue
thee
.
Do
wee
fist
?
the
diuell
eateth
nothing
.
Do
we
watch
?
the
diuell
sleepeth
not
.
If
then
we
excell
him
not
in
holy
loue
,
he
farre
exceedeth
and
excelleth
vs
,
both
in
bountie
,
temperance
,
and
watchfulnesse
.
What
,
are
we
become
lame
of
both
legs
as
was
Mephibosheth
,
both
in
our
loue
to
God
,
&
in
our
affections
to
men
?
Let
vs
then
become
Ishbosheths
the
sonnes
of
shame
for
it
.
Let
vs
be
abashed
,
and
confounded
at
this
our
ingratitude
and
neglect
,
and
let
vs
henceforth
expresse
in
our
actions
the
true
conditions
of
vnfained
,
and
heartie
loue
.
Let
vs
(
brethren
)
loue
God
onely
,
and
all
things
for
him
,
as
did
Paule
,
who
accompted
all
things
dung
that
he
might
gaine
the
Lord
Iesus
.
2.
Let
vs
accompt
our selues
vnhappie
that
we
be
not
where
he
is
,
as
did
the
said
Paule
,
who
desired
to
be
dissolued
and
to
be
with
Christ
Iesus
.
3.
Let
vs
suffer
al
things
for
him
,
yea
death
it selfe
,
that
as
Paule
said
to
the
Elders
of
Ephesus
at
Miletum
,
that
we
may
finish
our
course
your
affection
on
heauen
and
heauenly
things
,
saith
Saint
Paule
,
and
not
on
earth
and
earthly
things
.
Let
vs
loue
all
things
,
both
persons
,
and
places
that
belong
vnto
our
goodnesse
extendeth
not
to
him
,
but
to
his
that
are
on
earth
:
and
to
such
as
excell
in
vertue
.
Let
vs
decke
our selues
to
please
him
in
our
wedding
garment
,
the
robe
of
the
faith
of
Iesus
.
Let
vs
seeke
his
glorie
,
and
not
endure
his
dishonor
;
and
let
vs
weepe
when
he
is
absent
from
vs
by
his
grace
,
as
did
Peter
;
and
ioy
when
he
is
present
with
vs
in
his
goodnesse
,
as
did
Dauid
,
who
reioyced
when
it
was
said
vnto
him
,
Let
vs
go
into
the
house
of
the
Lord
.
Then
shall
we
there
see
what
an
one
our
Loue
is
,
and
discerne
,
yea
and
hee
rauished
both
with
our
loues
essentiall
beautie
,
and
especiall
purity
;
for
the
true
Church
is
white
,
not
seeming
so
,
nor
painted
,
but
natiue
,
and
naturall
shining
white
.
The
puritie
of
this
bright
beautie
consists
in
the
essentialnes
(
●
)
and
especialnesse
thereof
,
white
.
The
essentialitie
discerneth
it
from
all
hypocriticall
,
painted
,
and
seeming
shewes
of
goodly
lustre
,
which
are
for
nought
but
to
deceiue
:
and
the
especialnesse
distinguisheth
it
in
excellency
from
all
other
glories
,
albeit
essentiall
and
true
;
for
this
beautie
is
both
essentially
especiall
,
and
especially
essentiall
aboue
all
others
without
all
compare
.
Consult
with
the
wise
man
(
that
you
be
not
deceiued
with
shewes
)
but
in
two
oracles
,
and
he
will
shew
you
of
a
glorying
generation
,
and
of
a
painted
path
▪
from
which
prosapie
or
generation
a
true
Christian
descends
not
,
and
in
which
way
the
faithfull
beleeuers
walke
not
;
for
in
neither
of
these
shall
you
finde
Christ
Iesus
in
his
perfect
beautie
.
There
is
a
generation
,
saith
Salomon
,
that
is
wise
in
their
owne
conceipt
:
yet
are
not
clensed
from
their
filthinesse
.
This
is
painted
whitenes
,
or
conceited
purenes
.
And
There
is
a
way
that
seemeth
iust
to
a
man
,
but
the
issues
thereof
are
the
issues
of
death
.
This
is
seeming
holines
,
and
pretended
righteousnesse
.
Neither
this
generation
,
nor
this
way
is
essentiall
;
for
the
one
is
in
conceipt
,
and
the
other
in
shew
,
both
deceitfull
,
both
dangerous
,
yea
and
(
vnlesse
repentance
come
in
time
)
both
damnably
erroneous
.
Therein
the
more
fearefull
,
the
lesse
those
(
that
content
themselues
in
the
one
,
and
proceed●
in
the
other
)
see
,
and
know
their
sinfull
erring
,
but
are
led
on
,
and
deluded
with
a
conceiptfull
,
headie
,
and
specious
glittering
of
their
owne
ouerloued
,
and
ouerweened
Helena
.
Of
this
conceiptfull
pure
generation
comes
the
diuell
,
and
appeares
to
the
witch
at
Endor
in
the
habit
of
holy
Samuel
onely
to
deceiue
.
The
spies
also
Is
it
I
?
as
well
as
the
innocent
Apostles
:
And
Iulian
the
apostate
wrote
a
book
entituled
Ad
Christianos
,
which
altogether
intended
to
peruert
,
and
to
vndoe
the
Christians
.
All
this
hypocrisie
and
painted
purity
is
wrought
out
by
the
strength
of
imagination
,
and
S.
Paule
mannerly
termeth
flattering
of
our selues
;
but
the
Naturalists
shew
it
to
be
meere
melancholy
,
phrensie
and
madnes
,
vpon
which
humours
the
diuell
chiefly
worketh
,
and
into
which
he
doth
most
cunningly
and
subtilly
insinuate
himselfe
to
insnare
the
simple
.
The
instance
of
Ananias
makes
this
euident
,
to
whom
Peter
saith
,
Why
hath
Sathan
tempted
thine
heart
that
thou
should
belie
the
holy
Ghost
?
That
is
,
See
now
O
Ananias
how
strangely
the
diuell
hath
stirred
vp
thy
fond
imaginations
,
and
suggested
slily
into
thy
false
conceit
,
that
thou
shouldest
sell
thy
land
in
pretended
purity
,
and
holy
perfection
,
and
yet
keepe
backe
part
,
and
belie
the
holy
Ghost
.
This
vnpure
generation
,
and
all
the
tribes
thereof
haue
foure
principall
characters
,
that
as
coate-armors
demonstrate
the
pedigree
,
and
deceit
thereof
,
which
are
,
First
an
inward
conceit
.
Secondly
a
vanting
vtterance
therof
.
Thirdly
an
affectation
of
publike
applause
:
and
fourthly
an
admiration
of
it selfe
,
ioyned
with
contempt
of
all
others
.
All
these
foure
being
the
waiting
maides
of
ladie
selfe
loue
.
By
the
inward
conceit
,
they
are
sure
,
that
their
breasts
be
not
transparent
like
a
glasse
to
be
seene
through
,
be
their
inward
parts
neuer
so
wretched
,
and
therefore
they
rest
contented
to
be
specious
in
specie
,
&
superficie
tantùm
,
that
is
,
outwardly
,
to
the
worlds
view
;
and
to
God
they
haue
said
inwardly
in
their
hearts
,
Depart
from
vs
,
we
desire
not
the
knowledge
of
thy
waies
.
None
such
,
or
the
great
outcrie
of
vaine
glorie
Great
is
Diana
of
the
Ephesians
.
And
then
do
they
beyond
all
meane
,
and
measure
admire
themselues
,
and
their
owne
beauties
,
as
did
Narcissus
,
and
lift
vp
their
plumes
with
the
peacocke
,
contemning
all
other
in
the
basest
manner
,
and
crying
out
to
their
brethren
,
(
whom
they
most
contemptuously
despise
)
like
the
Elizean
spirits
to
the
Tartarian
,
and
say
,
Procul
,
ô
proculite
But
yet
for
all
this
the
whole
ranke
of
them
,
in
the
sound
iudgement
of
true
and
essentiall
wisedome
,
is
but
a
rout
of
foolish
dottards
,
and
dizzie
drunkards
,
doting
on
their
owne
conceitfull
beauty
,
and
transgressing
in
the
pride
of
their
owne
hearts
.
Seest
thou
a
man
wise
in
his
owne
conceit
,
more
hope
is
of
a
foole
then
of
him
.
See
the
dottard
.
The
reason
is
,
because
a
foole
is
wiser
in
his
owne
conceit
,
then
seauen
men
that
can
render
a
reason
.
Seest
thou
a
man
that
is
proud
in
his
heart
,
he
is
as
one
that
transgresseth
with
wine
,
as
did
drunken
Zebul
taking
trees
for
men
,
and
as
did
mad
Aiax
taking
rammes
for
lambes
,
and
taking
carts
for
castles
,
as
they
do
Qui
concipiunt
aethera
mente
.
The
way
also
that
this
generation
walketh
in
,
is
like
them
,
to
wit
,
a
seeming
iust
,
and
imagined
straight
way
.
For
whereas
all
skill
in
diuinitie
is
either
opinion
,
faith
,
or
knowledge
;
these
dizzie
dottards
are
onely
guided
by
opinion
,
the
very
fountaine
of
Atheisme
,
and
the
high
way
to
heresie
and
schisme
grounded
vpon
vncertainties
,
and
seeming
truths
,
but
are
not
guided
by
the
direction
of
Iesus
faith
,
which
hath
holy
increasings
,
and
doth
suscipere
maius
,
&
minus
,
there
being
a
progresse
à
fide
ad
fidem
,
according
to
the
praier
of
the
yong
beleeuer
,
O
Lord
increase
my
faith
.
These
contrariwise
take
vpon
them
to
know
suddenly
all
reason
,
all
rule
,
all
resolutions
,
and
like
ignorant
idiots
controll
euen
their
learned
Priests
.
Certainely
they
might
notwithstanding
do
well
to
call
to
minde
Saules
way
,
which
seemed
iust
vnto
I
will
mercie
,
and
not
sacrifice
.
There
is
a
way
therefore
that
seemeth
right
,
but
the
issues
thereof
are
the
issues
of
death
.
So
S.
Peter
likewise
in
the
tendernes
of
his
hart
would
not
the
Lord
should
suffer
at
Ierusalem
,
as
he
prophesied
to
his
Apostles
,
Math.
16.
saying
,
Master
spare
thy selfe
:
But
the
Lord
called
him
an
aduersarie
,
and
told
him
that
he
sauored
not
of
the
things
of
God
.
In
the
singularitie
also
of
his
good
manners
,
Peter
said
vnto
the
Lord
,
Thou
shalt
not
wash
my
feete
:
but
when
There
is
a
way
then
that
seemeth
right
to
a
man
,
but
the
issues
thereof
are
the
issues
of
death
.
In
this
conceitfull
generation
then
and
in
this
seeming
way
there
is
no
essentiall
worth
,
much
lesse
any
especiall
vertue
to
be
found
.
Looke
vp
then
to
your
Lord
Iesus
your
soules
beloued
,
and
in
him
,
and
by
him
you
shall
see
a
beautifull
generation
,
regenerated
by
grace
,
who
are
of
his
owne
generation
,
and
partake
of
his
diuine
graces
by
the
measure
of
sanctification
giuen
them
:
they
are
also
a
choice
generation
set
apart
for
himselfe
,
and
for
his
seruice
,
which
are
stiled
,
The
generation
of
them
that
seeke
the
Lord
.
The
way
that
they
insist
in
is
a
right
way
,
not
of
opinion
,
but
of
iudgement
;
For
all
the
waies
of
God
are
so
many
iudgements
,
Now
as
this
bright
beautie
is
essentiall
in
the
substance
:
so
also
it
is
especiall
in
the
brightnesse
,
and
excellencie
thereof
.
For
there
are
foure
sorts
of
whitenes
:
First
fanatically
phantasticall
whitenes
.
Secondly
superficiall
whitenes
.
Thirdly
naturall
whitenes
;
but
changeable
in
the
subiect
.
Fourthly
natiue
whitenes
,
and
not
changeable
in
the
subiect
.
The
first
is
the
diuell
transformed
into
an
Angell
of
light
,
for
he
is
fanatically
phantasticall
white
.
The
man
that
had
a
blemish
of
white
in
his
eye
was
debarred
from
the
priesthood
,
&
was
resembled
to
the
owle
,
of
whom
the
Naturalists
yeeld
the
reason
,
that
shee
cannot
see
in
the
day
time
,
because
of
the
exceeding
great
whitenes
she
hath
in
her
eyes
,
which
scattereth
so
the
sight
,
that
the
optiques
thereof
cannot
discerne
perfectly
the
obiects
.
Such
are
all
those
that
conceiue
themselues
pure
,
and
yet
are
not
washed
and
cleansed
from
their
euill
conscience
,
who
say
they
see
,
and
therefore
their
sinnes
remaine
;
for
had
they
bene
blind
,
they
might
pretend
some
excuse
,
but
now
all
excuse
is
taken
from
them
,
because
they
say
that
they
see
.
The
superficiall
white
are
painted
sepulchers
,
and
whited
walls
,
loathsome
within
,
and
the
best
is
but
woodden
without
,
like
the
gilded
potsheard
Salomon
speakes
of
,
that
the
next
shower
of
raine
discouereth
to
be
but
an
outcast
for
the
potters
field
,
how
gloriously
soeuer
it
glister
.
The
natural
white
,
but
changeable
,
are
they
that
are
borne
faire
,
but
afterwards
by
the
Sunne
and
soyle
they
become
blacke
and
Aethiopian-like
.
Semblable
are
those
that
begin
in
the
spirit
of
grace
,
and
bright
beautie
,
and
end
in
the
fraile
and
filthy
flesh
.
The
natiue
and
vnchangeable
whitenes
is
that
of
pearelesse
,
and
pricelesse
diamonds
,
whose
least
sparkle
will
shine
,
and
giue
true
luster
,
albeit
it
be
seuered
from
the
whole
.
Such
was
,
and
is
this
speciall
Candor
in
our
welbeloued
Lord
Iesus
,
and
his
chosen
,
who
euen
in
this
life
haue
these
white
robes
in
part
put
on
them
mentioned
in
the
Reuelation
,
not
their
owne
conceited
First
as
he
is
Emanuel
,
that
is
,
God
with
vs
:
His
conception
pure
,
he
was
conceiued
by
the
holy
Ghost
.
2.
His
birth
pure
,
he
was
borne
of
an
vndefiled
virgin
.
3.
His
life
the
perfection
of
sanctimony
,
for
there
was
no
guile
found
,
no
not
in
his
mouth
:
And
he
is
perfect
,
that
offends
not
in
his
tongue
.
Thou
shalt
not
kill
,
but
Christ
taught
true
Thou
shalt
not
commit
Adulterie
in
act
.
But
Christ
taught
vs
not
to
looke
on
a
woman
to
lust
after
her
,
and
so
in
turning
away
our
eyes
,
we
should
not
behold
vanitie
:
Likewise
it
hath
bene
said
,
Thou
shalt
not
forsweare
thy selfe
.
But
Christ
taught
that
wee
should
not
sweare
at
all
;
for
be
doubtlesse
that
vseth
to
sweare
much
,
must
needs
sometime
forget
,
and
forsweare
himselfe
.
And
it
hath
bene
said
of
old
,
Thou
shalt
loue
thy
neighbour
,
&
hate
thine
enemy
.
But
Christ
taught
,
Thou
shalt
loue
thine
enemie
;
for
that
is
the
exaltation
of
Christian
charitie
aboue
all
other
loues
.
Nay
,
of
euery
idle
word
he
told
vs
that
we
must
render
an
account
.
Oh
holy
lessons
,
ô
sacred
discipline
!
how
pure
is
the
beautie
hereof
,
how
precious
the
sinceritie
?
In
his
death
therefore
,
neither
death
nor
he
that
had
the
power
of
death
could
finde
any
part
whereon
to
fasten
their
intended
furie
,
but
in
spite
of
death
,
and
the
diuell
,
and
the
wicked
world
,
he
was
declared
mightily
to
be
the
Sonne
of
God
,
by
We
may
learne
then
out
of
this
which
hath
bene
alreadie
said
,
That
the
puritie
of
a
sincere
conscience
consists
in
essentiall
and
sanctified
actions
,
and
not
in
seeming
holinesse
of
froward
and
dottish
factions
.
The
blessing
being
promised
to
the
pure
in
heart
,
and
not
That
to
such
all
things
are
pure
:
but
of
That
their
very
consciences
are
defiled
,
and
they
themselues
(
howsoeuer
reputed
holy
for
some
good
workes
)
yet
reprooued
to
euery
good
worke
.
The
reason
,
because
God
requireth
truth
in
the
inward
parts
,
and
the
searcher
of
the
heart
knoweth
what
is
in
man
.
Likewise
because
no
vnpure
thing
But
let
vs
a
little
lanch
forth
,
and
ken
the
diuell
transforming
himselfe
into
an
Angell
of
light
and
brightnesse
,
and
boasting
both
of
puritie
,
and
preheminence
aboue
,
and
before
all
others
,
both
in
Iudaisme
,
and
also
in
Christianisme
,
as
he
euen
yet
worketh
with
too
too
many
in
this
our
age
.
In
Iudaisme
we
will
take
a
view
but
of
the
Pharisies
,
Sadduces
,
Essens
,
and
Hemerobaptists
.
The
Pharisies
were
men
separate
from
others
in
respect
of
their
pretended
perfection
,
they
were
pure
in
their
garments
,
pure
in
their
deuotion
,
pure
in
their
laundring
.
Their
vestures
must
be
enuironed
,
and
the
borders
made
broade
with
the
commandements
of
God
embrodered
thereon
.
Luc.
11.
Mat.
15.
Their
deuotion
such
that
they
would
not
cure
on
the
Sabbath
were
the
sicknesse
neuer
so
desperate
,
nor
plucke
an
eare
of
corne
in
the
extremity
of
hunger
.
Their
washings
diuers
,
both
of
hands
,
pots
,
boords
,
and
what
not
?
Yet
for
all
this
outward
pretended
purenesse
,
Christ
the
true
Doctor
,
and
teacher
of
perfection
tells
them
seauen
times
in
one
Chapter
,
The
Sadduces
so
pure
in
their
owne
conceit
,
that
The
Essens
thought
themselues
both
essentiall
,
The
Hemerobaptists
euery
day
did
baptize
and
These
were
the
seemings
of
Iudaisme
,
all
dying
in
their
dreaming
diuinitie
.
In
Christendome
what
should
I
recall
from
hell
the
old
Cathari
,
that
pretended
From
out
all
these
impious
and
impure
routes
of
pretended
purity
and
perfection
,
the
view
of
the
sacred
beauty
of
the
true
purity
,
and
perfection
of
Christ
Iesus
doth
deliuer
vs
;
and
teacheth
vs
that
men
are
deceiued
most
with
shewes
,
and
that
the
diuell
when
he
meanes
most
mischiefe
then
doth
he
(
as
Iezabel
did
)
paint
and
set
out
himselfe
to
shew
.
Let
vs
therefore
hence
learne
important
considerations
,
and
wise
iudgements
,
and
let
vs
trie
the
spirits
whether
they
be
of
God
,
or
no
;
for
all
is
not
gold
that
glittereth
,
saith
the
old
,
and
true
English
Adage
.
Is
there
one
that
can
cunningly
expound
the
Scriptures
?
Do
not
suddenly
beleeue
him
,
for
so
could
the
caytiffe
Caiphas
.
Is
an
other
skilfull
in
all
diuine
,
and
humane
hearing
?
so
was
Iulian
,
yet
an
apostate
.
Hath
an
other
receiued
gracious
,
and
principall
gifts
of
Gods
spirit
?
So
had
Saule
the
reprobate
.
Do
others
know
the
mysteries
of
faith
,
of
Moses
,
and
of
the
Prophets
?
So
knew
King
Agrippa
,
yet
Faustus
,
Arrius
,
Manichaeus
.
Especially
note
them
if
they
pretend
holy
and
pure
names
,
as
do
the
mahumeticall
Saracens
at
this
day
,
boasting
that
they
came
of
Sara
the
free
woman
,
when
as
indeed
they
are
Agarens
of
Agar
,
as
Zosomen
a
thousand
yeares
agoe
obserued
;
Beware
then
of
false
prophets
,
and
be
assured
that
as
many
as
partake
of
this
beauty
are
essentially
sincere
,
not
in
words
onely
but
in
deeds
,
not
in
conceit
or
opinion
,
but
in
vnderstanding
and
verity
;
for
whatsoeuer
they
beleeue
,
it
is
either
of
nature
,
grace
,
or
glory
.
The
things
of
nature
they
see
,
touch
,
and
feele
.
The
blessings
of
grace
they
reade
,
they
perceiue
,
they
enioy
,
and
ioy
in
the
certaine
expectation
of
glory
which
euen
now
they
haue
a
taste
of
and
earnestly
long
after
.
The
things
they
hope
for
are
not
Absolons
pillar
,
set
vp
in
the
kings
dale
,
nor
the
flower
of
the
poppie
,
the
hypocrites
hypothesis
.
But
those
beatitudes
which
they
expect
are
sure
,
certaine
,
and
euen
in
this
life
by
faith
euident
.
The
things
they
ought
to
do
they
acknowledge
to
be
the
mandates
of
the
highest
God
.
Therefore
to
be
performed
.
They
know
they
are
iudgements
,
not
opinions
,
therefore
to
be
subscribed
vnto
.
They
are
statutes
like
these
of
the
Medes
and
Persians
,
therefore
not
to
be
repealed
:
they
are
testimonies
,
and
therefore
binde
the
consciences
.
We
pray
therefore
That
this
name
may
be
sanctified
by
goodnesse
,
not
dishonored
by
seeming
godlines
.
That
his
will
may
be
done
in
sincerity
,
not
neglected
with
pretence
of
purity
,
and
that
his
kingdome
may
come
vnto
vs
in
verity
,
and
not
we
put
it
from
vs
in
deceitfull
integrity
.
For
the
life
of
an
hypocrite
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
masked
mummery
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
knowne
veritie
.
His
faith
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
of
things
imaginary
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
soliditie
.
His
memoriall
as
a
post
that
hastneth
by
,
his
good
deeds
as
the
trace
of
a
ship
in
the
waters
,
no
where
to
be
seene
;
and
his
glory
as
the
waffing
of
a
birds
wings
in
the
aire
,
but
her
passage
appeares
not
.
Let
the
Atheist
then
tremble
hereat
,
for
he
is
indeed
the
diuels
vizard
.
Let
the
Libertines
feare
that
arose
from
Coppin
and
Quintan
in
the
Low
countries
,
being
the
basery
of
basenesse
.
Let
the
begetters
and
hatchers
of
new
opinions
be
amazed
,
who
more
trust
their
priuate
spirit
then
the
streame
of
iudgement
,
who
had
rather
be
the
head
of
a
foxe
then
the
taile
of
a
lyon
,
and
choose
rather
with
imperious
Caesar
to
be
the
first
and
chiefe
of
meane
and
beggerly
Tarentum
,
then
the
second
of
imperiall
and
triumphant
Rome
.
And
let
vs
(
men
and
brethren
)
be
rauished
with
the
true
,
and
matchlesse
beautie
of
our
Lord
Iesus
Gods
best
beloued
,
our
welbeloued
;
and
let
vs
be
Reals
,
not
Nominals
onely
,
knowing
that
we
looke
not
for
an
imaginary
heauen
,
but
for
the
heauen
of
heauens
,
the
coelum
coelorum
;
being
alwaies
mindfull
of
that
of
our
Sauiour
:
Vnlesse
your
righteousnes
exceed
the
righteousnesse
of
the
Scribes
and
Pharisies
,
(
that
is
,
of
all
hypocriticall
and
seeming
professors
)
you
cannot
enter
into
the
kingdome
of
heauen
.
Come
then
ye
faithfull
soules
vnto
this
pure
and
bright
fountaine
of
grace
,
and
his
bloud
shall
purge
you
from
all
sinnes
past
,
present
,
and
to
come
:
Come
to
this
pure
fountaine
,
for
here
is
the
cleane
water
that
Ezechìel
speakes
of
,
powred
out
vpon
you
And
then
doubtlesse
our
soules
shall
yet
further
see
,
euen
in
this
life
,
another
glimpse
of
this
surpassing
beautie
;
for
our
beloued
is
not
onely
white
,
but
ruddie
also
;
white
in
purenesse
,
ruddy
in
zealous
loue
towards
vs
,
both
seraphicall
,
and
cherubicall
,
herein
both
wholy
passible
,
and
wholy
amiable
.
Let
vs
reuiew
then
this
his
zealous
loue
in
the
mystery
of
the
colour
prefiguring
his
passion
;
and
in
the
history
of
the
substance
,
performing
the
forespoken
prophecies
.
There
is
a
threefold
red
.
1.
a
skarlet
red
.
2.
a
roseall
red
.
3.
a
purple
red
:
all
prefiguring
this
our
welbeloued
in
his
sufferings
,
and
really
performed
in
him
.
Who
is
this
that
cometh
from
Edome
(
that
is
,
from
this
cursed
earth
)
saith
Esay
,
with
red-coloured
clothes
of
Bozrah
,
that
is
,
with
trophies
of
victory
and
triumph
?
&c.
There
is
skarlet
red
,
Esay
63.
1.
I
am
the
rose
of
the
field
,
and
the
lillie
of
the
vallies
,
saith
Christ
of
himselfe
:
there
is
roseall
red
,
Cant.
2.
1.
And
in
the
Gospel
we
reade
,
that
his
enemies
put
a
purple
garment
vpon
him
,
to
portend
his
purple
death
.
This
colour
was
also
prefigured
in
the
red
sea
that
saued
Israel
;
in
the
red
cowe
in
the
sacrifices
;
in
the
red
cord
in
Reahabs
window
,
the
secure
hostage
Oh
,
our
welbeloued
is
a
violet
in
humilitie
,
a
lillie
in
puritie
,
a
rose
in
suauity
.
You
see
the
colour
,
behold
also
the
substance
,
and
performance
of
this
zealous
loue
;
which
to
display
vnto
you
,
I
shall
be
bold
to
take
vp
Ieremies
proclamation
vsed
in
his
Lamentations
,
and
say
vnto
you
as
if
Christ
himselfe
spake
in
person
,
and
shewing
you
his
sufferings
,
should
crie
:
Haue
ye
no
regard
all
ye
that
passe
by
this
way
?
Behold
,
and
see
if
there
be
any
sorrow
like
vnto
my
sorrow
which
is
done
vnto
me
,
and
wherewith
the
Lord
hath
afflicted
me
,
in
the
day
of
his
fierce
wrath
.
For
what
could
he
haue
suffered
that
he
did
not
suffer
?
He
was
most
lamentably
afflicted
by
all
sorts
of
men
for
whom
he
suffered
.
Despised
he
was
of
Iewes
.
2.
Scorned
of
Gentiles
;
Princes
of
the
earth
stood
vp
,
and
kings
banded
themselues
against
the
Lord
,
and
against
his
Christ
.
4.
Priests
conspire
in
Looke
vpon
him
againe
,
and
see
him
perplexed
in
all
his
members
,
with
loathsome
spittings
in
his
blessed
face
,
with
piercing
thornes
vpon
his
sacred
head
,
with
buffets
vpon
his
comely
cheekes
,
with
stripes
vpon
his
manly
backe
,
and
with
the
transverse
part
of
the
crosse
vpon
his
glorious
shoulders
.
3.
Impeached
in
his
estate
with
scornefull
reproches
,
his
good
name
wronged
with
blasphemies
,
his
honor
trampled
vpon
with
shamelesse
obloquies
,
his
holy
garments
shared
with
profane
lottery
,
and
his
reputation
stained
with
the
association
of
theeues
▪
4.
Tormented
in
his
senses
,
his
touch
with
the
piercing
nayles
,
his
sent
with
the
loathsomnesse
of
Caluarie
,
the
place
of
dead
sculs
;
his
hearing
with
wicked
detractions
,
his
sight
with
the
sorrow
of
his
blessed
mother
,
and
with
the
moane
of
his
beloued
disciple
:
his
taste
with
gall
,
and
vineger
.
Inwardly
also
distressed
;
for
his
soule
is
heauie
euen
vnto
the
death
:
so
that
he
cries
,
Father
,
if
it
be
possible
let
this
cup
passe
from
me
;
and
sweateth
clots
of
bloud
that
trikle
downe
to
the
earth
,
to
blesse
it
that
was
accursed
:
At
which
time
an
Angell
is
sent
from
heauen
to
comfort
him
.
Yea
in
the
extremity
of
this
his
vnspeakeable
passion
he
cries
with
a
loud
voice
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Yet
none
of
this
,
nor
all
this
could
suffice
vntill
he
had
yeelded
vp
his
sacred
soule
into
the
hands
of
his
heauenly
Father
.
Blessed
,
and
beloued
men
,
fathers
,
and
brethren
in
this
our
Beloued
,
is
not
this
his
zealous
loue
the
roseall
beautie
of
our
benediction
?
1.
Is
not
this
that
bloud
that
purgeth
vs
from
all
our
sinnes
?
2.
that
speaketh
better
things
for
vs
then
the
bloud
of
Abel
?
for
that
called
for
vengeance
,
but
this
craues
for
vs
mercie
.
3.
Is
not
this
the
sacrifice
whereby
we
haue
remission
of
our
sinne
?
4.
Is
not
this
the
reconciliation
whereby
wee
do
partake
of
the
diuine
nature
,
this
sacred
bloud
being
shed
into
our
hearts
by
the
Spirit
of
God
?
1.
Is
not
this
red
sea
the
bath
for
all
sinners
,
to
cure
vs
of
our
leprosies
of
incontinency
,
of
our
lethargies
of
ingratitude
,
of
our
dropsies
of
couetousnesse
,
and
of
our
palsies
of
inconstancy
,
and
strayings
aside
from
God
?
3.
Is
not
this
the
oblation
that
maketh
God
propitious
,
and
a
louing
father
vnto
vs
?
openeth
the
kingdome
of
heauen
that
was
shut
,
and
sealeth
vnto
vs
all
the
holy
promises
of
God
?
Let
then
a
beleeuing
soule
say
,
O
Lord
Iesus
what
shall
I
repay
vnto
thee
for
this
thy
loue
?
I
owed
the
debt
,
and
thou
didst
pay
it
:
I
haue
sinned
,
and
thou
art
punished
;
this
whole
worke
of
thine
is
singular
patience
,
the
performance
of
it
wonderfull
humility
,
the
cause
vnspeakeable
charity
.
I
haue
circuited
the
whole
earth
,
and
can
finde
no
where
any
such
loue
,
as
in
thy
glorious
passion
,
the
breadth
whereof
is
Charity
diffused
,
dilating
it selfe
into
the
fowre
parts
of
the
world
.
The
length
is
long
suffering
,
for
thou
hast
borne
mans
iniquities
;
the
height
is
the
hope
of
heauen
,
and
a
certaine
assurance
of
the
same
.
The
depth
of
it
,
is
deliuerance
from
the
lowest
deepe
the
pit
of
fatall
and
finall
destruction
.
If
any
should
perswade
me
to
come
downe
from
the
high
meditation
of
this
sacred
mystery
,
I
should
greatly
refuse
it
:
for
it
shall
euer
be
a
bundle
of
Myrrhe
betweene
my
breasts
;
yea
here
will
I
die
,
and
not
descend
vntill
the
Lord
stretch
his
hand
from
heauen
,
and
take
me
into
his
holy
sanctuary
.
But
to
the
retchlesse
and
respectlesse
soule
which
regardeth
none
of
this
,
our
welbeloued
saith
farther
,
See
what
I
suffer
;
these
paines
,
these
grones
,
these
moanes
,
these
nayles
,
these
thornes
,
this
speare
;
this
profusion
,
and
red
sea
of
crimson
bloud
:
yet
am
I
much
more
inly
tormented
,
that
thy
wilfull
soule
should
yet
be
vnthankfull
for
this
so
vnspeakable
loue
,
for
this
so
vnutterable
and
grieuous
passion
,
sustained
for
thy
sake
,
to
make
thee
a
wretched
sonne
of
man
by
nature
,
to
become
a
blessed
sonne
of
God
by
grace
.
Let
vs
beloued
,
and
beleeuing
brethren
take
yet
a
reuiew
of
this
blessed
beauty
in
the
sacred
mixture
of
white
and
red
,
for
he
is
ruddy
both
in
himselfe
,
and
in
his
mysticall
members
.
1.
In
himselfe
his
beauty
appeares
ruddie
;
for
in
the
sacrament
he
is
white
in
the
bread
,
and
red
in
the
wine
:
therefore
in
the
Scripture
stiled
sometime
Manna
,
which
was
white
,
like
the
christall
dew
;
and
sometime
a
Vine
which
yeeldeth
red
grapes
to
glad
the
heart
of
man
.
The
grapes
of
this
sacred
vine
were
the
parts
of
his
body
,
the
crosse
the
wine
presse
,
his
bloud
the
holy
liquor
thereof
,
making
glad
both
God
,
and
man
:
God
in
the
holy
obedience
of
his
sacred
Sonne
,
purchasing
himselfe
a
glorious
kingdome
;
and
man
in
the
saluation
of
his
sinfull
soule
.
These
sacred
seales
of
bread
and
wine
shew
the
Lords
death
vntill
he
come
againe
.
Iosephs
coate
besprinkled
with
bloud
,
portended
him
to
old
Israel
as
dead
,
but
not
actually
;
but
these
shew
our
true
Ioseph
to
be
crucified
,
and
done
to
death
in
deed
;
and
yet
he
like
Sanpsons
lion
sends
forth
euen
in
,
&
after
his
death
,
sweete
hony
combes
,
and
most
redolent
graces
.
For
his
death
abateth
the
sting
of
death
,
abandoneth
sinne
,
despoileth
sathan
the
strong
man
of
his
weapons
,
and
procureth
for
vs
that
die
in
him
the
land
of
the
liuing
.
This
holy
mixture
of
white
and
red
appeared
in
the
opening
of
his
side
,
whence
flowed
water
and
bloud
,
this
blessed
opening
being
much
more
powerfull
then
Moses
rod
;
for
that
caused
water
onely
to
come
out
of
the
rocke
,
but
this
both
water
and
bloud
.
The
Fathers
therefore
obserue
,
that
as
out
of
the
side
of
the
first
Adam
the
woman
was
taken
by
whom
came
sinne
:
so
out
of
the
side
of
the
second
Adam
the
Church
should
be
framed
,
to
saue
(
as
Noahs
arke
)
the
sonnes
of
men
from
the
generall
and
fearefull
deluge
of
sinne
,
and
shame
.
Let
then
now
all
Histories
tell
,
or
historiographers
of
the
world
shew
if
in
any
age
they
haue
seene
or
read
,
how
that
a
mans
limmes
did
showre
downe
streames
of
bloud
,
or
that
in
any
agony
the
face
of
man
should
stand
beset
with
drops
of
crimson
bloud
.
Neither
doth
this
content
the
holy
wisdome
of
God
,
but
that
also
wee
should
see
this
loue
of
Christ
resembled
,
yea
testified
vnto
vs
againe
in
reference
,
euen
in
his
mysticall
members
,
that
is
,
in
the
beleeuers
,
by
forgiuing
whose
sinnes
he
hath
made
them
pure
and
white
in
his
fight
,
and
giuing
also
many
of
them
grace
,
and
honouring
them
so
farre
,
that
they
willingly
suffered
as
martyrs
,
whereby
they
also
became
purple
red
.
Of
the
first
white
this
is
vnderstood
:
Purge
me
with
hyssop
,
and
I
shall
be
cleane
;
wash
me
,
and
I
shall
be
whiter
then
snow
.
This
is
the
perfect
beauty
indeed
to
be
purged
from
sinne
.
Of
the
second
it
is
said
of
his
beloued
martyrs
,
That
they
were
prodigall
of
their
liues
euen
vnto
the
death
,
for
the
testimony
of
the
Lord
Iesus
.
Such
were
Iames
,
Antipas
,
Ignatius
,
Polycarpus
in
the
former
ages
;
and
all
other
euen
those
thousands
(
in
hose
Mariana
tempora
)
whom
fire
and
faggot
deuoured
,
and
all
other
exquisite
torments
that
could
be
deuised
by
the
wicked
,
bloudy
,
butcherlike
mindes
of
Gods
enemies
.
All
which
blessed
soules
were
translated
to
God
whom
they
loued
,
in
fierie
chariots
of
persecution
,
and
were
rapt
vp
with
Elias
to
the
vision
of
the
eternall
God
.
This
being
indeed
their
matchlesse
felicitie
,
that
they
were
so
greatly
honored
of
their
God
,
that
they
should
shadow
out
vnto
him
his
Christ
whipped
,
stocked
,
striken
,
stoned
,
tormented
,
tortured
,
and
bloudily
butchered
.
Let
not
then
the
vaine
and
gallant
minions
of
the
world
boast
of
their
venereous
ladies
,
or
of
their
bright
curtizans
,
or
Helenaes
,
on
whom
they
dote
,
which
are
but
as
the
dunghils
&
vnsauory
salt
of
the
earth
;
for
behold
here
is
a
lillie
and
a
rose
from
heauen
,
euen
our
Lord
Iesus
,
a
white
lillie
deuoide
of
sinne
,
and
a
damaske
rose
in
his
pure
and
crimson
passion
.
And
let
them
againe
behold
his
martyrs
as
pure
lillies
cloathed
with
his
righteousnesse
,
and
as
red
roses
in
their
sacred
martyrdomes
,
into
whose
calendar
euery
beleeuing
soule
should
desire
rather
to
be
registred
,
then
in
the
catalogue
of
all
the
worlds
misbeleeuing
or
misperswaded
Magnificoes
.
And
seeing
beloued
that
we
are
come
to
bloud
,
let
vs
pause
a
little
,
and
stand
still
awhile
as
the
people
did
when
in
the
wars
they
came
,
and
saw
Azael
lie
weltring
in
his
bloud
;
and
let
vs
see
the
godly
suffer
for
the
godles
,
the
guiltlesse
for
the
guilty
.
Let
vs
looke
vp
to
the
crosse
,
and
see
our
Sauiour
lie
weltring
,
gasping
,
crying
,
bathing
,
strugling
,
and
dying
in
his
bloud
.
Dauid
could
say
,
when
he
saw
the
Angell
of
the
Lord
kill
the
people
with
the
plague
of
pestilence
:
I
haue
sinned
,
what
haue
these
sheepe
done
?
But
Christ
might
haue
said
otherwise
;
These
sheepe
haue
sinned
,
what
haue
I
done
?
I
am
constrained
to
pay
the
things
I
neuer
tooke
.
What
more
(
blessed
brethren
)
could
he
haue
done
for
his
vineyard
?
what
greater
loue
can
be
shewed
,
then
for
a
man
to
die
for
his
friends
?
yet
our
welbeloued
died
for
vs
his
enemies
.
But
what
doth
the
Lord
require
at
our
hands
in
retribution
for
all
these
blessings
?
Surely
onely
faith
,
and
feruency
of
zeale
,
by
which
we
also
shall
become
white
and
ruddie
by
his
sanctifying
and
by
his
sauing
grace
.
Faith
is
as
Iacobs
hand
,
which
will
not
let
the
Angell
go
vntill
he
haue
the
blessing
.
It
is
also
as
Iacobs
robe
put
on
to
gaine
our
elder
brother
Christ
Iesus
his
blessings
;
and
it
is
the
wedding
garment
wherewith
we
must
enter
into
the
wedding
house
of
our
spouse
.
And
feruency
of
zeale
is
an
effect
of
our
loue
,
and
is
an
heroicall
,
and
magnanimious
vertue
shed
in
our
hearts
by
the
holy
Ghost
,
whereby
we
are
moued
to
holy
anger
when
either
the
glory
of
God
,
his
truth
,
or
his
honor
is
violated
.
Behold
the
zealous
,
and
ruddy
beautified
Christians
in
this
kind
:
Who
will
rise
with
me
against
the
wicked
?
or
who
will
take
my
part
against
the
euill
doers
?
saith
Dauid
the
Lords
worthy
;
And
in
another
I
fainted
because
men
kept
not
thy
law
.
And
againe
,
The
zeale
of
thine
house
hath
euen
eaten
me
vp
.
The
zeale
of
God
doth
eate
one
vp
,
when
God
giueth
such
courage
and
magnanimity
of
heart
vnto
some
one
man
,
that
he
withstands
many
mightie
and
malicious
transgressors
;
and
yet
is
not
remoued
from
his
holy
valour
and
resolution
,
though
the
earth
be
moued
,
and
the
mountaines
caried
into
the
midst
of
the
sea
.
Such
an
one
was
Elias
against
all
Baals
false
prophets
,
and
Micheas
against
the
foure
hundred
false
prophets
of
Ahab
:
and
of
late
yeares
Martin
Luther
against
the
Pope
and
all
his
complices
.
But
we
in
our
last
,
and
worst
age
eate
vp
the
zeale
of
God
,
because
wee
do
not
resist
the
euill
wherein
totus
mundus
ponitur
,
the
whole
world
lieth
;
nor
the
arrogancie
of
the
presumptuous
,
nor
the
malice
of
the
mighty
,
nor
the
haughtines
of
the
proud
,
nor
the
tyrannie
of
the
oppressors
:
but
like
bastards
,
and
not
children
,
declaring
to
our
owne
selues
that
we
haue
not
one
drop
of
the
good
bloud
of
our
heauenly
Father
in
vs
;
for
bonus
sanguis
non
mentitur
:
honorable
bloud
cannot
dissemble
,
we
suffer
God
to
be
blasphemed
in
our
hearing
,
Christ
to
be
scorned
,
his
sacred
Ministrie
to
be
despised
;
and
we
in
the
meane
while
either
assent
thereunto
,
or
neglect
to
rebuke
it
;
which
sheweth
that
we
partake
not
at
all
of
this
diuine
and
roselike
beautie
.
O
that
the
Seraphicall
zeale
of
God
had
inflamed
the
Princes
,
the
Prelates
,
and
people
of
the
Christian
world
,
as
it
did
Dauid
:
not
a
martiall
zeale
which
is
a
feruour
without
discretion
,
but
a
zeale
according
to
knowledge
;
not
anger
per
vitium
,
but
holy
anger
by
zeale
;
not
priuate
grudge
,
but
zeale
appertaining
to
the
vocation
and
calling
we
are
of
,
which
hath
both
a
good
roote
,
and
a
good
end
.
Such
as
was
Elias
zeale
for
the
Lord
of
hoastes
against
idolatrie
:
Such
as
was
Phineas
zeale
against
the
beastlinesse
of
Zmiri
the
sonne
of
Sale
,
and
Cozbi
:
Such
as
was
Ezechias
zeale
for
the
peoples
reuolt
;
Such
as
was
good
king
Iosias
zeale
,
for
the
Lords
dishonor
among
the
Priests
:
Such
as
was
Nehemiahs
zeale
when
he
heard
the
people
speake
halfe
Hebrew
,
halfe
Ashdod
,
halfe
Sur
,
halfe
Sion
,
halfe
Christ
,
halfe
Belial
.
Oh
,
to
these
holy
Cherubicall
zeales
I
exhort
you
(
beloued
)
in
the
name
of
the
Lord
.
Be
you
angrie
with
those
that
are
angrie
with
God
,
when
tribulation
befals
them
,
or
if
their
hearts
bee
not
glutted
with
all
the
delights
they
desire
,
or
if
God
do
not
fill
their
bellies
with
onions
,
and
garlike
,
and
other
such
like
grosnesse
.
Be
angrie
with
preachers
that
lie
as
Ionah
did
vnder
the
gourd
,
and
preach
not
.
Be
angrie
with
the
dogs
that
returne
to
their
vomit
,
and
with
hogs
that
wallow
in
the
mire
,
albeit
they
haue
bene
ten
times
purged
.
Be
angrie
with
vice
that
ruleth
,
with
the
diuell
that
rageth
,
with
vanity
that
reigneth
,
with
lies
that
sway
almost
euery
where
.
It
remaineth
that
I
onely
acquaint
you
with
a
safe
station
(
while
you
are
here
)
to
stand
in
,
and
a
powerfull
supplication
(
while
wee
are
here
)
to
pray
with
.
Let
your
station
be
like
that
of
Elias
in
mount
Horeb
,
who
stood
in
the
clifts
of
the
rockes
entrance
,
vntill
the
strong
wind
,
the
earthquake
,
and
the
fire
(
in
all
which
God
was
not
)
were
passed
by
;
but
when
he
heard
a
soft
,
and
still
voice
,
he
came
out
,
and
stood
before
the
Lord
:
so
let
vs
be
continually
meditating
the
passion
and
rents
of
our
rocke
Christ
Iesus
,
and
hiding
our selues
therein
,
while
the
winds
of
wickednesse
,
the
earthquakes
of
changings
and
chances
,
the
fire
of
might
and
malice
,
and
while
all
the
works
of
darkenesse
(
wherein
God
is
not
)
passe
by
;
vntill
we
heare
a
soft
,
and
sweete
voice
of
the
Lord
to
call
vs
forth
of
our
station
to
rest
:
Then
let
vs
go
forth
willingly
vnto
our
welbeloued
,
and
loue
him
,
and
liue
with
him
for
euer
.
Let
our
prayers
and
supplications
in
the
meane
while
be
the
words
of
the
hard-hearted
and
misbeleeuing
Iewes
,
but
not
their
His
bloud
be
vpon
vs
,
and
vpon
our
children
:
and
it
was
,
and
is
so
to
their
vtter
ruine
,
and
desolation
,
euen
vntill
this
day
,
as
a
iust
iudgment
of
God
,
for
their
crucifying
the
Lord
of
life
.
But
we
will
pray
,
and
say
in
the
spirit
of
the
faith
of
Iesus
in
whom
we
beleeue
:
His
holy
bloud
be
vpon
vs
,
and
vpon
our
children
to
our
saluation
,
according
to
Gods
blessed
promise
made
to
the
Patriarks
,
Prophets
,
and
to
all
the
faithfull
.
For
he
is
the
chiefest
of
ten
thousand
,
&c.
or
as
some
reade
it
,
the
chiefest
of
twelue
thousand
;
where
in
wee
may
see
the
mystery
of
the
number
,
both
of
ten
and
twelue
;
as
also
the
excellency
of
the
partie
,
that
he
is
the
chiefest
in
heauen
,
and
the
choicest
on
earth
,
together
with
the
perfection
of
both
heauen
and
earth
in
himselfe
,
and
imparted
to
his
chosen
the
Church
of
the
redeemed
.
The
Papists
,
imitating
the
Platonists
,
are
very
superstitious
in
numbers
,
the
one
putting
a
fatall
necessity
in
them
in
the
period
of
estates
and
kingdomes
;
the
other
affirming
a
certaine
secret
efficacy
to
be
in
many
numbers
,
but
in
the
septenary
number
especially
.
Hence
haue
they
their
canonicall
houres
for
prayer
,
and
sacrifice
.
But
Bodin
in
his
booke
de
Repub.
iustly
taxeth
Plato
for
that
dreame
.
And
the
schooles
conclude
against
them
both
,
that
Numeri
,
qua
numerus
,
nulla
vis
,
nulla
efficacia
.
Wee
therefore
will
content
our selues
with
the
holy
and
mysticall
vse
,
which
the
booke
of
God
maketh
of
them
.
The
mysticall
numbers
of
sacred
text
are
these
,
to
wit
,
three
,
foure
,
fiue
,
sixe
,
seauen
,
eight
,
ten
,
twelue
.
Ten
and
twelue
meete
vs
in
this
text
by
variation
of
readings
,
both
signifying
perfection
.
Ten
is
the
highest
of
simple
numbers
,
all
nations
after
ten
begin
to
number
againe
.
The
tenths
was
consecrated
to
the
Priests
,
Gods
seruants
.
In
the
tenth
moneth
the
waters
of
Noahs
floud
abated
.
Sem
a
father
of
the
faithfull
seeth
the
tenth
age
:
Ten
words
for
the
Creation
of
the
world
,
and
ten
words
for
the
gouernment
thereof
,
as
the
Talmudists
obserue
.
For
twelue
,
we
reade
of
twelue
Patriarches
the
sonnes
of
Iacob
,
twelue
stones
set
vp
in
Iordan
,
twelue
precious
stones
in
the
breast
plate
of
Aaron
.
At
twelue
yeares
Salomon
decideth
the
plea
of
the
dead
child
.
Christ
the
true
Salomon
at
twelue
yeares
disputeth
with
the
Doctors
.
Twelue
Apostles
are
sent
to
perfect
the
kingdome
of
grace
.
Twelue
foundations
,
twelue
gates
,
twelue
Angels
the
porters
;
a
tree
that
beareth
twelue
manner
of
fruites
medicinable
all
the
twelue
moneths
of
the
yeare
,
describe
the
perfection
of
the
kingdome
of
glory
in
the
celestiall
Ierusalem
.
Thus
we
see
,
that
the
mysterie
of
the
number
sheweth
onely
the
excellency
of
the
perfection
of
the
partie
,
being
the
chiefest
in
heauen
and
earth
,
so
described
by
Iohn
the
Diuine
,
Apoc.
5.
A
throne
is
seene
in
heauen
,
one
sitting
theron
hauing
a
booke
in
his
hand
written
within
and
without
,
sealed
with
seauen
seales
.
But
none
was
found
neither
in
heauen
,
nor
in
earth
,
nor
vnder
the
earth
worthie
to
open
the
booke
,
no
nor
once
to
looke
into
it
.
Then
wept
the
Diuine
because
none
was
found
worthie
to
open
the
booke
;
or
once
to
looke
therein
.
But
one
of
the
Elders
said
,
Weepe
not
:
Behold
the
Lion
of
the
tribe
of
Iuda
,
the
stocke
of
Dauid
,
hath
so
preuailed
,
that
he
may
open
the
booke
,
and
loose
the
seales
thereof
.
This
booke
is
Gods
will
,
these
seauen
seales
are
loosed
,
and
made
knowne
vnto
vs
by
the
declaration
But
vnto
you
that
feare
my
name
,
shall
the
Sunne
of
righteousnesse
arise
,
and
health
shall
be
vnder
his
wings
,
and
ye
shall
go
forth
,
and
grow
vp
as
fat
calues
.
The
second
his
Baptisme
,
Zach.
13.
1.
In
that
day
there
shall
be
a
fountaine
opened
to
the
house
of
Dauid
,
and
to
the
inhabitants
of
Ierusalem
,
for
sinne
and
for
vncleannesse
.
The
third
his
Passion
,
poutrayed
by
Esay
53.
chap.
throughout
.
The
fourth
his
Descent
deciphered
Hosh.
13.
14.
I
will
redeeme
them
from
the
power
of
the
graue
,
I
will
deliuer
them
from
death
:
O
death
,
I
will
be
thy
death
:
O
graue
,
I
will
be
thy
destruction
.
The
fift
is
his
Resurrection
,
recorded
Psal.
16.
10.
For
thou
wilt
not
leaue
my
soule
in
the
graue
,
neither
wilt
thou
suffer
thine
holy
one
to
see
corruption
.
The
sixt
his
Ascension
,
described
Psal.
68.
18.
Thou
art
gone
vp
on
high
,
thou
hast
led
captiuity
captiue
,
and
receiued
gifts
for
men
,
yea
euen
the
rebellious
bast
thou
led
,
that
the
Lord
might
dwell
there
.
The
seauenth
is
the
sending
of
the
holy
Ghost
,
pointed
out
vnto
vnto
vs
,
Ioel
2.
28.
And
afterward
will
I
powre
out
my
Spirit
vpon
all
flesh
,
and
your
sonnes
and
your
daughters
shall
prophecie
,
your
old
men
shall
dreame
dreames
,
and
your
yong
men
shall
see
visions
.
By
the
opening
of
the
first
seale
,
to
wit
,
his
Natiuitie
,
whereby
he
became
flesh
,
he
hath
redeemed
vs
from
being
worse
then
very
brute
beasts
.
For
man
being
in
honor
vnderstood
it
not
,
and
therefore
was
compared
to
the
beasts
that
perish
.
S.
Augustine
speaking
of
the
grace
of
the
new
Testament
comforteth
vs
thus
saying
:
Let
no
man
despaire
,
but
conceiue
hope
vnspeakable
,
for
by
participation
of
the
word
,
we
become
the
sonnes
of
God
,
seeing
that
Iesus
Christ
by
incarnation
is
become
the
sonne
of
man
.
Aske
your
forefathers
,
saith
Moses
,
and
the
daies
of
old
,
euen
since
the
day
that
God
created
man
vpon
the
earth
,
and
aske
from
the
one
end
of
heauen
vnto
the
other
,
if
there
come
to
passe
such
a
great
thing
as
this
.
Did
euer
people
heare
the
voice
of
God
speaking
out
of
the
midst
of
a
fire
,
as
thou
hast
heard
,
and
liued
?
If
Moses
spake
thus
of
the
voice
of
an
Angell
(
for
the
law
was
giuen
by
the
ministrie
of
Angels
)
what
may
we
say
of
the
gracious
words
of
eternall
life
,
vttered
by
the
Lord
of
life
?
Indeed
the
cloud
that
led
the
people
of
God
in
the
wildernesse
,
was
darke
toward
the
Aegyptians
,
but
bright
and
lightsome
toward
the
Israelits
:
So
if
our
Gospell
be
hid
,
it
is
hid
to
them
that
are
lost
,
for
now
the
booke
is
opened
,
and
the
seales
loosed
.
By
Baptisme
the
second
seale
we
put
on
Christ
,
Gal.
3.
2.
For
as
many
as
are
baptized
into
Christ
,
haue
put
on
Christ
,
&
are
engraffed
into
him
by
the
Spirit
,
Rom.
6.
For
if
we
be
graffed
into
him
by
the
similitude
of
his
death
:
euen
so
shall
we
be
in
the
similitude
of
his
resurrection
.
It
being
the
lauacre
of
regeneration
both
priuatiuely
,
and
positiuely
;
priuatiuely
in
forgiuing
our
sinfulnesse
,
and
positiuely
in
conferring
his
owne
righteousnesse
vpon
vs
,
begun
by
sanctification
,
perfected
by
glorification
.
This
blessed
seale
of
sacred
baptisme
being
vnto
vs
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Clemens
Alexandrinus
calleth
it
,
the
counterpoise
of
all
deadly
venime
of
corruption
,
being
also
the
diluuium
peccati
,
as
Nazianzen
cleapes
it
,
the
deluge
of
sinne
;
the
water
of
adoption
,
so
Basil
;
and
the
purgatory
of
life
,
so
Chrysostome
.
These
vertues
being
not
in
the
element
,
nor
in
the
weight
of
the
worke
,
nor
in
the
intention
of
the
Baptizer
,
but
onely
in
the
bloud
of
Christ
,
which
purgeth
vs
from
sinne
and
shame
.
By
the
third
seale
,
to
wit
,
his
Passion
we
are
reconciled
to
God
the
Father
,
and
sealed
to
euerlasting
life
.
Behold
the
wounds
of
Christ
hanging
vpon
the
crosse
,
his
precious
bloud
shed
in
his
agony
of
death
,
the
price
of
our
redemption
.
Behold
againe
his
head
on
the
crosse
inclined
to
heare
vs
pray
,
his
heart
opened
that
we
might
see
his
deare
loue
,
his
armes
stretched
forth
to
embrace
vs
,
his
whole
body
exposed
to
shame
,
scorne
,
and
torture
,
to
redeeme
vs
.
His
descent
the
fourth
seale
was
the
death
of
death
,
and
the
death
of
the
diuell
who
had
the
power
of
death
,
the
ruine
of
the
gates
of
hell
,
that
they
might
neuer
preuaile
against
his
people
,
the
triumph
ouer
darknesse
,
and
the
defiance
of
all
hellish
power
,
and
principalities
.
By
his
resurrection
the
fift
seale
,
our
corruption
putteth
on
incorruption
,
the
bandes
of
death
are
broken
,
the
horror
of
the
graue
is
turned
to
sweete
repose
and
sacred
rest
in
the
Lord
.
By
his
ascension
the
sixt
seale
reuealed
,
is
opened
an
entrance
to
heauen
for
vs
,
from
whence
before
wee
were
exiled
.
He
is
entred
himselfe
not
in
his
owne
name
,
but
in
ours
,
according
as
he
himselfe
saith
,
I
go
to
prouide
you
a
place
.
Ioh.
14.
In
a
word
,
he
ascended
to
fulfill
all
things
,
the
earth
with
his
mercie
,
hell
with
his
iustice
,
and
the
heauens
with
his
glory
.
The
mission
of
the
holy
Ghost
being
the
seauenth
seale
,
hath
furnished
the
Christian
Church
of
the
redeemed
with
the
seauenfold
graces
of
his
glorious
spirit
.
Gregory
vpon
Ezech.
saith
,
that
seauen
ascents
or
steps
were
to
go
vp
into
Ierusalem
the
holy
citie
,
mystically
signifying
the
seauen
graces
of
Gods
spirit
tending
to
the
perfection
of
Christian
glory
.
The
first
of
these
gifts
is
filiall
feare
,
making
vs
humble
.
The
second
,
Christian
pietie
,
making
vs
mercifull
.
The
third
,
diuine
knowledge
,
making
vs
discreet
.
The
fourth
,
sacred
intelligence
,
causing
vs
to
be
prouident
.
The
fift
is
the
wisdome
of
God
,
making
vs
prudent
.
The
sixt
,
fortitude
,
setting
vs
free
.
The
seauenth
,
counsell
,
making
vs
wise
to
saluation
in
euery
occurrence
.
These
graces
of
Gods
Spirit
are
also
signes
vnto
our
brethren
,
and
seales
vnto
our selues
,
of
our
heauenly
perfection
.
For
by
his
reuealed
Natiuity
wee
as
new
borne
babes
in
the
second
birth
must
desire
the
sincere
milke
of
the
word
,
to
feede
our
soules
therby
vp
to
eternall
life
By
baptisme
we
learne
to
confesse
our
sinnes
to
God
,
and
turne
our
misdeeds
outwards
,
as
the
Scolapendra
doth
her
entrals
to
wash
them
.
By
his
passion
,
onely
to
reioyce
in
the
crosse
of
Christ
,
whereby
the
world
is
crucified
vnto
vs
,
and
we
vnto
the
world
.
By
his
descent
into
hell
,
to
remember
that
we
couet
not
,
lest
we
fall
into
temptation
and
snares
of
the
diuell
.
By
his
resurrection
,
to
striue
that
we
may
haue
part
in
the
first
resurrection
,
so
shall
not
the
second
death
touch
vs
.
By
his
ascension
,
to
seeke
the
things
that
are
aboue
where
now
Christ
our
treasure
is
,
and
not
the
things
beneath
.
And
by
the
sending
of
his
graces
,
whereby
the
loue
of
God
is
shed
abroad
in
our
hearts
by
the
Spirit
Which
things
that
we
may
performe
,
behold
Christ
the
chiefest
in
heauen
hath
opened
the
book
,
that
we
might
know
them
,
and
loosed
the
seales
that
we
might
do
them
.
Woe
therefore
be
vnto
them
to
whom
his
booke
is
yet
shut
,
and
those
seales
yet
vnloosed
,
for
our
Gospell
is
hid
to
none
but
to
them
that
are
lost
.
Christ
Iesus
is
also
the
chiefest
to
be
found
on
earth
.
In
the
Reuelation
of
S.
Ioh.
Chap.
7.
there
are
144000
sealed
by
twelues
;
Christ
is
sealed
in
the
tribe
of
Iuda
,
in
whom
also
the
rest
are
sealed
,
to
be
the
associats
of
the
Lambe
,
according
to
that
ancient
prophecy
of
Iacob
,
Gen.
49.
saying
,
that
the
Scepter
should
not
depart
from
Iuda
vntill
Silo
come
.
And
against
Dan
he
prophecieth
thus
;
O
Lord
▪
I
haue
waited
for
thy
saluation
,
meaning
Christ
.
Thus
the
Chaldaean
paraphrasts
.
I
will
not
here
mention
the
pourtraiture
which
Pub.
Lentul
.
sent
vnto
the
Senate
of
Rome
,
describing
the
lineaments
of
our
Sauiour
,
as
he
was
vpon
earth
:
That
he
was
gracious
in
aspect
,
of
a
smooth
brow
,
of
an
aburne
haire
,
long
,
and
wauing
at
his
backe
like
a
Nazarite
,
with
a
parted
beard
,
and
the
whole
frame
of
his
blessed
body
being
incomparably
beyond
all
men
that
euer
were
,
both
in
feature
and
fauour
.
For
I
am
not
ignorant
how
apocriphall
that
relation
is
in
sacred
history
,
and
how
grosly
the
Papists
abuse
themselues
,
and
others
in
the
table
painting
,
&
limming
of
that
Lord
of
life
,
according
to
the
rude
hand
of
many
an
idle
lozel
,
that
dares
aduenture
to
pourtray
that
sacred
beautie
.
But
what
a
one
the
Scripture
mystically
hath
decyphered
,
and
described
him
to
be
,
that
willingly
will
we
looke
vpon
,
and
behold
with
awfull
eyes
of
feare
,
and
diuine
reuerence
.
And
therein
also
we
shall
see
him
the
chiefest
of
ten
thousand
.
The
Psalmographer
in
the
45.
Psal.
setteth
him
out
in
the
person
of
Salomon
to
be
of
surpassing
beauty
,
in
the
dignity
of
his
forme
.
For
he
was
fairer
then
the
sonnes
of
men
.
Gracious
in
his
speech
,
for
grace
was
powred
from
his
lips
:
valiant
in
his
acts
,
for
he
was
mighty
in
renowne
:
powerfull
in
his
facts
,
for
his
arrowes
pierced
the
hearts
of
his
enemies
:
splendent
in
his
royalty
,
his
throne
being
for
euer
,
and
his
scepter
,
a
scepter
of
righteousnesse
it selfe
.
Magnificent
in
his
whole
deportment
,
for
all
his
garments
smell
of
Myrrhe
,
Aloes
,
and
Cassia
.
The
beauty
of
Ioseph
,
Dauid
,
and
Absolon
are
recommended
in
Scripture
,
but
the
first
had
an
alluring
beauty
,
the
father
,
and
the
sonne
goodly
to
be
looked
on
;
but
in
Christ
it
was
the
beauty
of
perfection
,
and
not
of
defection
:
Nullus
in
egregio
corpore
naeuus
erat
.
The
Iewes
indeed
saw
no
beauty
,
forme
,
or
feature
in
his
face
,
Esay
53
▪
yet
was
he
peerelesse
,
being
void
of
all
staine
,
either
of
sinne
or
shame
;
the
most
absolute
perfection
of
beauty
.
For
his
eloquence
,
what
eloquence
may
declare
it
?
The
Grecian
Demosthenes
,
and
the
Romane
Cicero
,
are
herein
but
rudesbies
.
Hercules
that
was
conceiued
to
draw
multitudes
after
him
with
golden
chaines
,
si
ad
illum
comparetur
,
nihil
est
.
The
Queene
of
the
South
comes
to
heare
the
wisdome
of
Salomon
,
matchlesse
in
his
time
:
but
behold
our
true
Salomons
eloquence
,
whom
being
yet
but
a
child
of
twelue
yeares
,
the
grand
Doctors
are
amazed
to
heare
,
Luke
2.
Being
a
man
his
very
enemies
said
,
No
man
spake
like
this
man
.
Iohn
7.
His
owne
that
knew
his
worth
said
;
Thou
hast
the
words
of
eternall
life
.
When
he
disputed
he
put
his
aduersaries
to
silence
,
as
we
may
see
in
his
discourse
with
the
Sadduces
:
and
when
he
preached
,
he
taught
with
authority
,
and
not
as
the
Scribes
.
Mat.
7.
29.
Yet
this
gracious
eloquence
,
and
heauenly
charming
was
follie
to
the
Pharisies
,
who
thrust
him
out
,
Lu.
4.
29.
and
to
the
vnbeleeuers
madnes
,
and
therefore
they
cry
,
He
hath
a
diuell
.
So
euen
at
this
day
,
the
spirit
the
breath
of
his
mouth
shall
kill
them
.
Esay
11.
4.
As
for
his
power
,
who
was
euer
able
to
resist
it
?
either
Heroique
,
or
Heretique
?
Let
the
fatall
destructions
,
and
fearefull
downfalls
of
Herod
Ascalonita
,
that
murthered
the
infants
of
Bethlem
,
and
died
disconsolatly
;
of
Herod
Archelaus
,
who
died
ingloriously
at
Vienna
in
Austria
,
being
but
a
terror
onely
to
Christ
;
of
Herod
Antipas
,
who
beheaded
Iohn
Baptist
Christs
seruant
,
and
perished
with
his
dancing
minion
in
Spaine
;
and
of
Herod
Agrippa
a
persecuter
of
Christs
preachers
,
who
was
eaten
vp
of
wormes
in
the
sight
of
thousands
at
Cesarea
Philippi
,
Act.
12.
be
exemplary
warnings
to
all
posterities
how
they
dare
resist
the
Lord
Iesus
.
Among
the
ranke
of
heretiques
,
let
the
wretched
ends
of
Arrius
,
Nestorius
,
and
Euty
ches
be
presidents
of
his
power
&
puissant
renowne
.
And
besides
all
this
,
the
glorious
increase
,
and
godly
perfection
of
his
Church
,
maugre
the
proiects
of
all
his
open
,
and
secret
enemies
.
The
splendor
whereof
is
so
eminent
,
that
it
remaineth
firme
&
stedfast
,
when
other
powers
haue
yeelded
thereunto
:
For
his
kingdome
shall
haue
no
end
.
Esay
9.
7.
The
zeale
of
the
Lord
of
hostes
shall
bring
it
to
passe
.
And
God
the
Father
hath
giuen
him
a
kingdome
that
shall
not
be
taken
away
,
Dan.
7.
14.
As
the
Angell
told
the
blessed
Virgine
,
That
Christ
should
rule
ouer
the
house
of
Iacob
for
euer
,
Luke
2.
33.
His
equity
sustaining
his
throne
,
For
he
iudgeth
not
by
the
sight
of
the
eyes
,
nor
by
the
hearing
of
the
eares
▪
but
according
to
iudgment
,
and
equity
.
Esay
11.
4.
His
magnificence
is
boundlesse
mercie
,
All
about
him
smell
of
Myrrhe
,
Aloes
and
Cassia
.
For
he
abhorred
not
the
confessing
theefe
:
he
despised
not
the
sinfull
woman
that
wept
vnto
him
:
he
reiected
not
the
suppliant
Canaanite
:
he
iudged
not
the
adulteresse
apprehended
in
the
fact
▪
he
called
Mathew
sitting
at
the
receit
of
custome
;
he
had
respect
vnto
the
disciple
that
denied
him
:
yea
he
prayed
for
them
that
crucified
him
.
And
therfore
the
spouse
representing
the
Church
of
the
redeemed
,
saith
in
the
Cant.
We
will
runne
after
thee
in
the
sweete
odors
of
these
thine
oyntments
,
and
fragrant
perfumes
,
the
sacred
confections
of
thy
most
perfect
nature
.
Thus
we
see
our
welbeloued
to
be
the
chiefest
in
heauen
,
and
the
choicest
on
earth
,
yea
the
perfection
both
of
heauen
and
earth
,
both
in
himselfe
,
and
also
in
his
redeemed
Church
.
For
he
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
which
the
heauens
and
the
earth
were
perfected
.
The
Elohim
by
whom
al
things
in
the
great
vniuerse
receiue
speciall
perfection
in
particular
;
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
sufficient
for
himselfe
and
others
,
rightly
resembled
to
the
glorious
Sunne
,
that
hath
light
sufficient
for
it selfe
,
and
for
both
the
superior
,
and
this
inferior
world
also
.
He
is
Ens
simplicissimum
,
and
things
the
more
simple
,
and
deuoide
of
commixture
,
the
more
pure
and
perfect
they
are
,
as
heate
is
the
more
it selfe
the
lesse
it
is
intermingled
with
cold
;
and
wine
the
lesse
it
is
alayed
with
water
,
and
gold
the
lesse
drosse
is
in
it
,
the
more
refined
.
But
our
welbeloued
is
most
pure
and
perfect
without
any
the
least
dramme
of
blending
or
commixture
.
In
a
word
,
he
is
the
perfection
of
life
,
motion
,
and
being
.
Of
life
;
for
who
so
liueth
not
in
him
is
dead
already
,
albeit
he
hath
a
name
that
he
liueth
.
Of
motion
;
for
who
so
moueth
not
in
him
is
distracted
,
and
doth
peregrinarià
Domino
vitae
,
estrange
himselfe
from
the
Lord
of
life
.
Of
being
;
for
who
so
is
not
in
him
by
his
Spirit
,
is
subiect
to
be
lost
by
an
eternall
priuation
.
In
his
Church
of
the
redeemed
he
is
also
of
most
absolute
perfection
,
which
Church
consisteth
both
of
men
and
Angels
,
he
being
the
perfection
of
both
:
who
albeit
he
was
made
man
,
yet
was
he
God
from
euerlasting
,
laied
in
a
cratch
,
yet
adored
by
Angels
from
heauen
,
and
worshipped
by
sages
on
earth
.
The
Iewes
saw
no
beauty
,
nor
comlinesse
in
him
,
yet
beleeuing
eyes
saw
in
the
mount
a
glimpse
of
that
glory
which
rauished
them
with
exceeding
great
ioy
.
He
was
baptized
as
man
,
yet
forgiueth
sins
as
God
;
he
hungred
,
yet
filleth
a
thousand
hungry
soules
with
the
bread
of
life
,
the
Angels
foode
.
He
prayed
as
man
,
yet
heareth
our
prayers
as
God
:
he
wept
as
man
,
yet
wipeth
all
teares
from
our
eyes
.
In
a
word
,
he
is
the
perfection
of
prophecie
and
priesthood
,
of
sacrifice
and
sacrament
.
I
exhort
you
therefore
beloued
and
blessed
in
the
Lord
Iesus
;
seeing
that
the
chiefest
,
and
choicest
man
and
woman
among
vs
is
more
then
a
litle
imperfect
,
let
vs
flie
and
hasten
to
our
perfection
,
to
be
perfect
men
and
women
in
Christ
Iesus
,
and
to
rest
and
abide
with
him
,
that
we
may
be
beautifull
,
and
perfect
,
as
surely
all
those
shall
be
that
abide
stedfast
,
and
are
found
in
Iesu
Christ
,
according
to
his
effectuall
prayer
,
Iohn
17.
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
.
For
by
him
was
our
creation
,
in
him
is
our
preseruation
,
and
of
him
shall
be
our
eternall
felicity
,
and
perfection
.
Let
vs
then
(
men
,
fathers
and
brethren
)
returne
vnto
him
with
stedfast
eyes
lift
vp
to
heauen
,
where
our
perfection
is
;
with
bowed
knees
of
humility
,
and
grace
,
and
with
pure
hands
lifted
vp
to
the
throne
of
God
,
without
wrath
,
or
enuying
,
euen
to
him
that
was
,
and
is
,
and
is
to
come
;
that
he
would
grant
vs
continuance
of
that
we
are
to
be
his
,
and
giue
vs
supplie
of
that
we
want
,
and
that
we
resolue
that
it
is
our
chiefest
grace
,
and
choicest
beauty
,
to
haue
the
least
resemblance
of
his
diuine
perfection
in
vs
.
Euen
so
Lord
Iesus
.
To
whom
with
the
Father
,
and
the
holy
Ghost
,
be
rendred
all
praise
,
perfection
,
power
,
maiestie
,
and
glory
,
throughout
all
ages
,
for
euermore
.
Amen
.