THE
FOVRE
SVMMONS
OF
THE
SHVLAMITE
.
THE
TEXT
.
Returne
,
returne
ô
Shulamite
:
returne
,
returne
that
we
may
behold
thee
.
Cant.
6.
ver.
13.
THis
golden
book
of
Canticles
(
Right
Honorable
,
Right
worshipfull
,
and
right
dearly
beloued
in
the
Mirror
of
loue
Christ
Iesus
)
endited
by
the
wisest
Salomon
,
&
for
the
excellencie
of
it
aboue
other
Songs
,
by
some
entitled
Canticum
Canticorum
,
A
song
of
songs
:
by
others
Cantica
Canticorum
,
The
songs
of
songs
:
Hugo
Cardinalis
yeilds
the
reason
)
&
vnum
est
,
&
multa
;
it
is
both
one
,
&
manie
;
One
,
if
we
regard
the
vnity
of
the
dity●
the
purport
and
tenor
wherof
is
Loue
which
is
the
very
bond
of
vnity
:
&
ye●
manie
,
if
we
regard
the
variety
of
th●
Singers
,
which
are
foure
:
(
the
Bridegrome
,
and
his
Bride
:
the
Friends
of
th●
Bridegrome
,
and
the
Companions
of
th●
Bride
)
is
not
carnally
,
but
spiritually
;
no●
literally
,
but
mysticallie
;
not
properlie
but
figuratiuely
to
be
vnderstood
.
For
it
is
not
as
some
phanaticall
spirits
,
(
deriders
&
despighters
of
the
spirit
of
grace
)
haue
no
lesse
calumniously
than
blasphemously
tearmed
it
,
A
lascivious
Ballad
,
or
wanton
Sonnet
,
wherwith
Solomon
would
court
,
and
currie
favour
with
his
Concubine
:
But
it
is
(
as
Nicolaus
de
Lyrâ
cals
it
)
Epithalamicū
Carmen
,
the
faithfull
soule
:
not
onlie
calling
her
before
she
come
vnto
him
,
but
eft
soones
recalling
her
,
when
shee
is
parted
from
him
.
Yet
no
where
,
either
in
this
,
or
in
anie
other
booke
of
Scripture
,
doth
hee
more
significantly
&
emphatically
vtter
his
strong
and
vehement
affection
towards
her
,
than
in
the
wordes
of
my
Text
:
Returne
,
returne
,
O
Shulamite
:
returne
,
returne
,
that
wee
may
beholde
thee
.
Shee
was
gone
a
nutting
into
the
garden
of
nuts
,
ver.
10.
and
to
see
the
fruites
of
the
valley
,
to
see
if
the
vine
budded
,
and
if
the
pome-granats
flourished
:
that
is
,
shee
was
wholy
set
vpon
her
pleasure
,
and
minded
nothing
but
transitorie
delights
.
Lest
therefore
by
proceeding
in
the
pursuit
of
such
vanities
,
she
might
hap
to
loose
her selfe
in
the
garden
of
nuts
,
as
Adam
lost
himselfe
in
the
garden
of
apples
:
our
Saviour
,
Returne
,
returne
,
O
Shulamite
:
returne
,
returne
,
that
wee
may
behold●
thee
:
That
so
,
in
fine
,
if
not
his
loue
,
yet
his
importunity
might
reduce
her
from
her
garden
to
his
paradise
:
from
her
sweets
which
were
transient
to
his
blisse
which
is
permanent
:
from
the
iawes
of
hell
to
the
ioies
of
heaven
:
from
the
Onyons
of
Aegypt
to
the
Manna
of
the
wildernes
:
from
the
captivity
of
Babylon
to
the
libertie
of
Sion
:
from
the
corruption
of
the
flesh
to
the
puritie
of
the
spirit
:
from
the
by
way
of
error
to
the
high-way
of
truth
:
and
from
the
blindnesse
of
ignorance
to
the
brightnesse
of
knowledge
.
Here
then
by
the
Shulamite
is
tropically
meant
,
the
soule
of
euery
faithful
man
,
who
is
lapsed
and
fallen
into
any
kind
of
infirmity
:
or
(
which
in
effect
is
all
one
)
The
Church
of
Christ
,
the
members
whereof
(
by
sin
)
haue
made
a
revolt
from
God
.
By
the
reduplication
,
or
often
repetition
of
this
one
word
:
Returne
;
she
is
summoned
to
that
vnum
necessarium
,
that
onely
necessary
duty
of
a
Christian
repentance
:
which
if
she
performe
as
seriously
,
as
it
is
seriously
enioined
her
,
it
will
present
her
pure
and
blamelesse
,
without
spot
or
wrinckle
,
blot
or
blemish
in
the
sight
of
her
husband
.
By
Beholding
,
is
signified
both
Gods
Approbation
and
notice
of
her
,
who
as
he
beholdeth
the
proud
a
far
of
,
Psal:
138
:
so
hath
he
respect
vnto
the
lowly
:
As
also
her
Reprobation
of
herselfe
,
who
as
by
turning
her
back
to
Christ
,
she
lost
the
view
of
him
(
that
glasse
which
reflected
her
to
herselfe
)
so
by
returning
back
againe
vnto
him
,
she
is
brought
to
a
due
&
diligent
consideration
aswel
of
what
she
was
before
she
plaied
the
fugitiue
,
as
of
her
present
condition
being
now
become
a
Conuert
.
So
that
the
church
of
Christ
,
which
Cant.
4.12
.
is
called
Hortus
conclusus
,
For
as
it
was
watered
with
foure
riuers
(
Pishon
Gihon
,
Hiddekel
,
&
Perah
)
which
refreshed
al
the
trees
therof
,
and
caused
them
to
fructifie
,
among
which
was
the
tree
of
the
knowledge
of
good
&
euil
:
so
the
Church
is
here
watred
with
the
sweetest
voice
of
her
spouse
Christ
Jesus
,
whose
voice
is
Tanquam
vox
aquarum
multarum
as
the
voice
of
many
waters
,
Returne
,
returne
ô
Shulamite
,
returne
,
returne
that
we
may
behold
thee
.
The
words
shed
themselues
into
two
parts
.
The
one
,
An
admonition
,
or
Inuitation
.
The
other
,
A
Reason
,
or
Instigation
.
The
Admonition
hath
in
it
3
things
worthy
our
obseruation
.
-
1
The
Matter
,
or
tenor
of
the
Admonition
;
Returne
.
-
2
The
Forme
,
or
manner
of
the
Admonition
;
A
double-double
iteration
of
it
.
Returne
,
returne
,
returne
,
returne
.
-
3
The
Partie
admonished
;
the
Shulamite
.
The
Reason
,
though
at
a
blush
it
seem
to
be
but
one
,
yet
indeed
Inclusiuè
,
by
way
of
implication
it
is
3-fold
,
according
to
the
3-fold
sense
which
it
beareth
,
importing
a
3-fold
benefit
.
1
That
we
may
behold
thee
:
that
is
,
That
my
father
,
my selfe
,
&
the
holy
Ghost
(
all
three
persons
of
the
Godhead
)
may
cast
a
fauorable
aspect
on
thee
.
2
That
we
may
behold
thee
:
that
is
,
That
my selfe
,
with
the
rest
of
thy
friends
and
wel-willers
(
euen
the
glorious
society
of
Angels
)
may
respect
thee
.
3
That
we
may
behold
thee
:
that
is
,
That
both
J
thy
redeemer
may
look
vpon
thee
with
a
fatherly
and
compassionate
eie
of
mercy
:
&
that
thou
maist
also
looke
into
thy selfe
with
a
sincere
&
single
eie
of
simplicity
.
These
are
the
lists
and
land-marks
,
wherewith
at
this
time
J
must
bound
the
procession
of
my
discourse
:
First
then
to
begin
with
the
Admonition
,
and
therin
first
with
the
Matter
it selfe
,
Returne
:
Hebritians
wel
tell
you
,
that
the
Originall
word
which
the
Vulgar
Latin
here
renders
Reuertere
,
Returne
;
is
also
rendered
Convertere
,
Be
thou
converted
.
And
so
reades
both
St.
Ambrose
lib.
3.
de
Virginibus
:
And
this
reading
being
Passiue
,
doth
(
mee
thinkes
)
better
discypher
vnto
vs
the
ground
of
our
repentance
,
than
doth
the
former
,
which
is
Actiue
.
Nos
enim
non
tam
agimus
,
quam
à
Deo
agimur
,
saith
Zanchius
:
&
currere
:
Not
that
we
are
exempted
from
willing
,
&
running
,
but
because
it
is
God
that
worketh
in
vs
both
to
wil
,
and
to
run
.
For
we
can
no
more
run
vp
the
hill
of
God
which
is
mount
Sion
(
the
mount
of
blisse
)
vnlesse
wee
be
set
on
running
by
the
finger
of
Gods
spirit
,
than
a
stone
of
it selfe
can
run
downe
a
hill
,
without
some
impulsiue
powre
to
set
it
on
running
.
True
it
is
,
that
Christianity
is
not
a
licentious
,
or
a
Libertine-like
securitie
:
but
a
warring
and
agonizing
trade
of
life
,
a
pressing
toward
the
marke
,
a
striving
to
enter
in
at
the
narrow
gate
,
a
day-labor
for
a
penny
,
&
a
violent
surprising
of
the
kingdome
of
heauen
:
and
that
Christians
spiritu
Dei
agunt
,
what
good
they
do
,
they
do
by
the
spirite
of
God
:
But
withal
it
's
as
true
,
that
as
many
as
are
the
sonnes
of
God
,
spiritu
Dei
aguntur
,
That
which
David
saith
of
man
as
touching
his
naturall
life
,
spiritus
vadens
,
&
non
rediens
,
A
spirit
that
passeth
away
,
and
commeth
not
againe
,
is
no
lesse
true
as
touching
his
spiritual
life
.
He
is
spiritus
vadens
e●
non
rediens
:
A
spirit
that
passeth
awai●
and
commeth
not
againe
.
He
passeth
away
from
God
of
himselfe
,
but
of
him selfe
he
cannot
returne
againe
.
When
Moses
cast
the
rod
out
of
his
hand
Exod.
4.
it
was
turned
into
a
serpent
:
Dauid
psal
:
74.
Redemisti
virgam
haereditatis
tuae
.
Thou
hast
redeemd
the
rod
,
or
(
as
our
English
hath
it
)
the
tribe
of
thine
inheritance
.
Let
not
vs
then
(
my
deare
and
Christian
brethren
)
who
of
our selues
are
not
able
somuch
as
to
think
a
good
thought
think
so
wel
of
our selues
,
that
we
are
able
(
as
of
our selues
)
to
returne
to
God
,
but
in
a
true
sense
and
feeling
of
our
owne
insufficiency
,
let
vs
pray
with
the
prophet
Ieremy
Lament.
5.
This
briefly
by
occasion
of
the
Passiue
reading
of
this
word
Returne
:
Convertere
,
Be
thou
conuerted
.
Now
the
Circumstances
to
be
considered
in
our
Returne
are
5.
which
,
because
J
haue
many
things
to
say
vnto
you
,
J
will
rather
touch
,
or
tast
,
than
handle
.
-
1
The
first
,
is
Terminus
a
quo
.
whence
.
-
2
Terminus
ad
quem
wither
,
or
to
whome
.
-
3
Tempus
in
guo
:
when
.
-
4
Modus
quo
.
How
.
-
5
Medium
per
good
,
which
way
.
whence
,
whether
,
when
,
How
,
and
which
way
,
these
be
the
5
circumstances
to
be
considered
in
our
returne
.
For
the
first
:
If
you
aske
me
,
whence
you
must
returne
;
J
answere
,
from
the
crooked
&
wicked
waves
of
the
world
from
the
miry
,
and
dirty
waies
of
the
flesh
:
from
the
dangerous
,
&
thieuish
waies
of
the
Diuell
.
In
Genes:
12.
the
Lord
giues
this
commandement
vnto
Abraham
;
Get
thee
out
of
thine
owne
country
,
&
from
thy
kinred
,
&
from
thy
fathers
house
:
So
must
all
that
will
be
the
Sons
of
Abraham
,
get
them
out
of
their
owne
country
,
that
is
the
world
,
&
their
kinred
,
that
is
the
flesh
:
and
their
fathers
house
,
that
is
the
house
of
the
Diuell
.
When
the
Lord
inuites
them
to
returne
vnto
him
,
they
must
not
excuse
themselues
as
they
did
Luc:
14.
fiue
yoke
of
Oxen
is
the
Divell
,
who
when
he
was
asked
his
name
,
called
himselfe
Legion
,
or
a
multitude
.
Luk.
8.
Secondly
,
If
you
aske
me
whither
,
or
to
whom
you
must
returne
:
J
answere
,
Not
with
the
Sow
to
her
wallow
,
not
with
the
dog
to
his
vomit
,
O
Jsrael
,
if
thou
returne
,
returne
vnto
me
saith
the
Lord
,
Vnto
me
,
saith
the
Lord
:
Quales
ad
qualem
?
saith
Hugo
:
Thirdly
,
Jf
you
aske
me
,
when
you
must
returne
:
I
answere
,
not
to
morrow
,
or
here-after
,
but
to
day
.
Heb.
3.
David
,
Psal.
1.
Dies
hominis
,
mans
day
;
but
Dies
Domini
,
the
day
of
the
Lord
,
2
Pet.
3.
Therefore
thus
saith
the
Psalmist
,
Psal.
106.
O
giue
thanks
vnto
the
Lord
,
Quoniam
in
saeculum
misericordia
eius
,
because
his
mercie
endureth
for
euer
:
Our
aduersaries
may
dreame
of
a
Purgatory-penance
,
yet
indeed
after
death
there
is
no
repentance
.
O
then
now
giue
thankes
,
or
now
confesse
vnto
the
Lord
,
because
he
is
never
merciful
but
now
;
Hic
misericors
,
illic
index
est
;
Jn
this
life
hee
is
a
mercifull
father
,
but
in
the
other
life
he
will
be
a
terrible
iudge
.
Yet
strange
it
is
to
see
,
how
as
if
the
fare
of
this
life
,
and
the
tabernacle
of
our
flesh
should
neuer
be
dissolued
,
nay
as
if
we
hoped
by
dancing
daliance
to
get
the
kingdome
of
God
,
as
Herod
promised
the
daughter
of
Herodias
,
euen
the
halfe
of
his
kingdom
for
a
dance
Mark
.
6.
we
procrastinate
our
returne
to
God
.
Noahs
crow
,
Gen
:
8.
tyring
vpon
the
rotten
carrion
of
some
earthly
delight
,
we
care
not
for
retiring
back
to
God
the
Arke
of
our
strength
.
And
wheras
we
should
haue
vocem
columbinam
,
the
voice
of
a
doue
,
mourning
for
our
sinnes
like
good
Ezechias
,
Esa
:
Pharao
Exod
8.
who
when
Moses
bad
him
commande
when
he
should
pray
for
him
,
answered
Cras
,
to
morow
:
Not
considering
that
as
S.
Austin
saith
.
Manet
foris
cum
voce
corvinaâ
,
qui
non
habet
simplicitatem
columbinam
,
He
shall
stand
without
dores
with
his
crows
voice
,
who
hath
not
in
him
the
doues
simplicity
.
Fourthly
,
Jf
you
aske
me
how
yo●
must
returne
,
J
answere
,
Non
passib●●
corporis
,
sed
passionibus
cordis
:
Not
b●
the
paces
of
the
body
,
but
by
the
pa●sions
&
affections
of
the
hatt
:
even
T●to
corde
,
The
fathers
call
the
affections
Ped●●
animae
,
the
feet
of
the
soule
.
We
mu●●
therfore
be
sure
to
look
wel
to
our
fee●
Eccle:
4.
and
to
see
that
our
affectio●
runne
all
one
way
,
wo
to
the
sinner
that
goeth
t●●
manner
of
waies
:
Jt
is
noted
of
Pilat
Ioan
:
18.
that
h●
asked
our
Sauiour
this
question
,
What
was
this
but
to
come
hoppin●
as
it
were
to
God
vpon
one
foot
,
&
wi●●
another
to
hopp
back
againe
to
the
D●uell
?
He
made
the
question
,
but
he
staid
not
for
his
answere
.
The
world
is
now
adaies
full
of
such
Questionists
,
whose
deuotion
is
like
an
Asses
gallup
,
soone
at
an
end
.
They
demand
with
Pilat
,
what
is
the
truth
?
while
they
are
turned
vnto
God
by
desire
of
verity
,
but
they
are
gone
ere
their
answere
come
,
while
they
are
turned
from
God
by
desire
of
vanity
.
Fiftly
&
lastly
:
Jf
you
aske
me
which
way
you
must
returne
J
answere
Per
viam
paenitentiae
,
by
the
way
(
the
streight
&
narow
way
)
of
repentance
:
of
which
it
is
said
Esa:
30.
This
is
the
way
,
walk
in
it
.
This
though
it
be
via
anfractuosa
(
as
S.
Bernard
speakes
in
his
declamations
)
a
hard
,
Eor
as
sinn
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Auersion
,
or
the
way
by
which
wee
turne
from
God
:
so
repentance
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Conversion
,
or
the
way
,
by
which
we
returne
to
God
:
So
that
the
way
by
which
w●
returne
from
God
,
is
one
,
&
the
way
by
which
we
returne
againe
to
God
,
is
a●other
.
There
is
the
same
way
(
saith
Aristotel
)
from
Thebes
to
Athens
,
London
to
Oxford
,
and
from
Oxford
to
London
)
yet
doubtlesse
it
is
not
the
same
way
from
heauen
to
hell
,
&
from
hell
to
heauen
.
But
as
the
man
of
God
,
Hugo
de
S.
Victore
hath
expresst
it
thus
;
Now
lest
wee
should
hap
to
mistake
the
way
,
and
thinke
our selues
in
,
when
we
are
out
:
as
they
doe
that
afflict
their
soule
for
a
daie
,
&
hang
down
the
head
like
a
bulrush
,
as
the
Prophet
Esay
speaketh
,
Esa.
58.
conuersion
,
&
conuersation
.
It
is
a
true
rule
in
Philosophy
,
tha●
Corruptio
vnius
est
generatio
alteriu●
the
corruption
of
one
thing
is
the
generation
of
another
.
And
it
is
as
true
i●
diuinity
,
that
Mortificatio
vnius
est
vivificatio
alterius
the
mortifieng
of
the
flesh
is
the
quickening
of
the
spirit
.
The
spirit
cannot
be
quickened
till
the
flesh
be
mortified
,
nor
the
new
man
inherit
,
till
the
old
man
be
dead
.
One
compares
the
hart
of
man
to
〈◊〉
two-leafed
book
,
wherin
a
man
readeth
all
his
owne
workes
.
In
one
leafe
read
sinners
:
Jn
the
other
read
the
truly
penitent
.
The
sinner
reads
thus
:
Haec
ego
egi
,
recordor
,
et
delector
:
These
things
haue
J
done
,
&
the
remembrance
of
them
is
pleasing
vnto
me
.
The
penitent
reads
thus
:
Ego
egi
haec
,
recordor
,
et
doleo
:
these
things
haue
J
done
,
&
the
remembrance
of
them
is
grieuous
vnto
me
.
We
must
not
then
stand
poaring
vpon
the
former
lease
,
till
we
be
euen
poare-blinde
with
sin
:
but
we
must
turne
ouer
a
new
leafe
,
that
is
,
we
must
lead
a
new
life
:
Sic
plangentes
commissa
,
vt
non
committamus
plangenda
,
saith
Bernard
:
so
lamenting
for
sins
committed
,
that
we
afterwards
commit
not
sinnes
to
be
lamented
.
For
as
the
ordinary
Gloss
obserues
vpon
Matt:
19.
that
a
Camel
could
not
enter
into
that
gate
at
Ierusalem
,
This
of
the
first
thing
to
bee
obserued
in
the
Admonition
,
namely
the
Matter
,
or
Tenor
of
it
,
Returne
.
The
second
is
the
Forme
,
or
Manner
of
the
Admonition
:
which
is
a
doubling
&
redoubling
of
it
:
Returne
,
returne
,
returne
returne
.
Wherin
(
as
in
a
map
)
is
set
before
vs
,
the
Clemency
of
God
,
the
Contumacy
of
man
:
the
Gratiousnes
of
God
,
the
Gracelesnes
of
man
:
the
willingnes
of
God
,
the
wilfulnes
of
man
:
God
often
calling
man
to
returne
;
man
still
neglecting
the
call
of
God
.
Here
haue
we
one
depth
calling
vnto
another
;
The
depth
of
God
to
the
the
depth
of
man
:
The
depth
of
wisdome
to
the
depth
of
ignorance
:
The
depth
of
mercy
to
the
depth
of
misery
.
He
that
is
Sanctus
,
sanctus
,
sanctus
,
Holy
,
Returne
,
returne
,
returne
.
And
why
returne
?
because
otherwise
(
as
he
threatneth
,
Ezec.
21.
He
will
ouerturne
,
ouerturne
,
ouerturne
,
as
our
English
translation
hath
it
:
but
the
vulgar
Latin
reads
it
,
Iniquitatem
iniquitatem
,
iniquitatem
ponam
eam
.
that
is
as
much
to
say
,
Our
Iniquity
shal
be
our
ouerthrow
.
Nay
,
here
are
foure
Returnes
to
three
Ouerturnes
:
to
shew
,
that
as
Iohn
out-ran
Peter
,
Christ
coms
vnto
vs
,
not
to
aske
a
Grace
for
a
degree
of
vs
(
as
we
speake
in
our
vniuersities
)
but
to
offer
vs
the
very
highest
degree
of
his
grace
:
&
though
wee
deny
it
a
first
,
second
,
and
third
time
,
yet
he
corns
vnto
vs
againe
with
a
Supplicat
quartò
:
He
puts
vp
as
it
were
a
supplication
,
or
a
request
to
the
whole
Congregation
of
his
people
,
that
yet
at
the
fourth
time
,
they
would
not
deny
it
.
Here
's
precept
vpon
precept
,
and
line
vpon
line
;
mercy
vpon
mercy
,
and
mercy
vpon
mercy
:
because
as
the
prophet
Dauid
saith
.
His
mercy
endureth
for
ever
,
His
mercy
endureth
for
ever
,
His
mercy
endureth
for
ever
.
It
is
the
sweet
burden
or
the
136.
Psalme
;
seuen
and
twenty
times
repeated
in
that
Psalme
.
Jt
is
a
rule
of
common
civility
among
men
;
Si
ter
pulsanti
nemo
respondet
,
abito
.
Jf
after
thrice
knocking
no
man
open
vnto
thee
,
its
manners
to
goe
thy
waie
,
&
knock
no
more
.
But
here
behold
,
God
stands
at
the
dore
of
our
harts
,
&
giues
not
three
raps
onelie
,
but
a
fourth
too
.
So
that
his
rule
is
this
:
Si
ter
pulsanti
nemo
respondet
,
abire
Non
licet
,
vrgendum
est
.
Jf
after
thrice
knocking
,
a
man
open
not
vnto
him
,
yet
he
will
not
go
awaie
,
but
knock
againe
;
even
so
long
,
till
his
head
be
full
of
deaw
,
and
his
locks
with
the
drops
of
the
night
,
as
it
is
in
the
former
chapter
,
Open
vnto
me
,
my
sister
,
my
loue
,
my
doue
,
my
vndefiled
.
And
that
wee
may
be
able
to
comprehend
with
al
Saints
,
what
is
the
bredth
,
&
length
,
&
depth
,
&
height
of
his
loue
,
as
the
Apostle
speaks
,
Eph.
3.
But
here
J
find
two
rubbs
,
or
stumbling
blocks
in
the
way
,
which
would
first
be
remoued
,
ere
J
proceede
any
further
.
The
one
,
how
it
is
that
our
Sauiour
here
calls
vs
foure
times
to
returne
,
when
yet
we
read
it
fiue
times
repeated
Amos
:
1.
Thus
saith
the
Lord.
the
children
of
Ammon
.
Which
place
while
some
haue
misvnderstood
,
they
haue
not
stuck
erroneously
to
inferr
,
that
if
a
man
offend
twice
or
thrice
in
the
same
kind
,
his
repentance
may
procure
him
for
giuenes
:
but
if
he
offend
a
fourth
time
also
,
his
offense
(
say
they
)
is
vtterly
vnpardonable
.
But
this
doubt
wil
soone
be
clear'd
,
this
errour
soone
dispell'd
,
if
the
words
of
the
prophet
be
rightly
construed
.
For
there
a
certaine
number
is
put
for
an
vncerteine
,
like
as
here
in
my
text
.
Here
's
4
Returnes
for
many
returnes
:
&
so
there
4
transgressions
,
or
(
as
some
will
haue
it
)
7
transgressions
(
because
3
&
4.
make
7.
)
for
many
transgressions
.
So
that
the
meaning
is
,
as
it
the
prophet
had
said
:
If
Damascus
,
if
Azza
,
&
the
rest
of
those
cities
,
had
transgressed
against
me
by
persecuting
my
people
,
only
twice
,
or
thrice
,
J
could
happily
haue
borne
it
:
but
because
they
haue
eased
,
but
haue
persecuted
them
even
a
fourth
or
a
seuenth
time
,
(
that
is
,
many
times
,
)
J
wil
not
turne
them
vnto
me
for
their
amendment
,
but
J
will
ouerturne
them
to
their
confusion
.
But
if
with
those
heretiks
we
should
vnderstand
this
scripture
,
as
if
the
Lord
had
said
:
Three
transgressions
J
will
forgiue
,
but
the
fourth
I
wil
not
then
should
we
make
one
scr●pture
to
crosse
&
contradict
another
,
sith
we
read
of
Ma●asses
,
that
he
committed
both
idolatry
and
murther
,
more
than
foure
times
,
&
yet
he
finally
obteined
remission
.
How
be
it
J
deny
not
,
but
that
as
our
Sauior
saith
Mat.
12.
there
is
a
sin
which
shall
neither
be
forgiuen
in
this
worlde
,
Epist.
ca.
5.
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
second
rub
,
or
stumbling
block
to
be
remoued
,
is
this
:
How
it
is
true
,
that
the
holy
man
Iob
saith
,
For
the
clearing
of
which
doubt
,
we
are
to
note
,
Hugo
de
S.
Victore
teacheth
)
that
place
of
Iob
must
thus
be
vnderstood
:
God
speakes
once
for
the
time
of
this
life
,
Praecipiendo
,
prohibendo
,
promittendo
,
comminando
:
by
commanding
,
by
forbidding
,
by
promising
,
by
menacing
.
But
in
the
future
life
(
saith
he
)
Non
erit
tempus
docendi
,
sed
iudicandi
:
It
wil
be
no
time
of
teaching
,
but
of
iudging
.
Jt
is
therfore
Verbum
quadripartitum
,
a
speech
of
4
parts
,
which
he
speakes
but
once
.
Praecipit
bonum
,
prohibet
malum
,
promittit
gloriam
,
comminatur
paenam
.
He
commandeth
good
,
hee
forbiddeth
bad
,
hee
promiseth
glorie
,
and
hee
threatneth
punishment
.
And
yet
this
foure-parted
speech
is
saide
to
bee
but
one
,
because
it
aimes
but
at
one
end
which
is
our
conuersion
.
His
precept
teacheth
how
to
partake
his
promise
;
&
his
prohibition
,
how
to
avoid
his
threats
.
But
whatsoeuer
hee
shal
speake
in
another
world
,
apperteineth
not
anie
waie
to
conversion
,
but
only
to
retribution
.
Jt
is
either
Come
ye
blessed
,
or
,
Goy
ye
cursed
.
Let
vs
therfore
while
we
haue
time
answere
this
foure-folde
speech
of
his
with
a
foure-fold
duty
of
ours
.
His
precept
,
by
our
obedience
in
doing
good
:
his
prohibition
,
by
our
temperance
in
absteining
from
evil
:
his
promise
,
by
our
loue
:
and
his
threatnings
,
by
our
feare
:
lest
that
place
of
Iob
be
verified
of
vs
in
another
sense
:
according
to
the
original
Quum
semelloquitur
Deus
fortis
,
etiam
bis
,
non
cernit
illud
mortalis
.
The
mightie
God
speaks
once
,
yea
twice
,
yet
man
seeth
it
not
that
is
(
as
Tremellius
&
Iunius
expound
it
)
such
is
the
dulnesse
&
sluggishnes
of
our
nature
,
But
why
4
times
?
J
will
not
bee
so
superstitious
,
to
say
,
because
the
number
of
foure
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
perfect
number
,
Pater
nosters
,
and
other
praiers
)
I
would
gladlie
borrow
your
honourable
&
Christian
patience
,
while
J
guesse
at
some
reasons
of
this
foure-fold
repetition
,
&
partly
also
follow
the
coniectures
of
others
.
Jt
may
probably
be
thought
,
that
he
cals
vs
4
times
because
of
that
foure-fold
duty
that
we
ow
him
:
As
a
king
,
as
a
Priest
,
as
a
Prophet
,
as
a
God
.
I
●●bute
,
as
a
king
honor
,
as
a
Priest
loue
,
as
a
Prophet
feare
,
as
a
God
.
Jf
we
returne
,
we
pay
him
tribute
;
Jf
we
returne
,
we
doe
him
honor
:
Jf
we
returne
,
we
manifest
our
loue
:
Jf
we
returne
,
wee
testifie
our
feare
.
Or
,
hee
cals
vs
4
times
,
because
it
is
not
one
,
but
all
ages
that
he
cals
childhood
,
youth
,
middle-age
,
&
old-age
:
signified
vnder
the
4
watches
,
Merk
.
13.
Or
4
times
;
because
hee
cals
not
to
one
,
but
to
all
the
4
Climats
,
&
quarters
of
the
worlde
:
that
so
they
may
come
vnto
him
,
from
the
East
,
and
from
the
West
,
from
the
North
,
&
from
the
South
,
&
sit
downe
with
Abraham
,
Isaac
,
and
Iacob
in
the
kingdome
of
God
.
Austin
in
Ioan.
tract.
9.
)
the
first
letter
(
A
)
standing
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
East
:
the
second
letter
(
δ
)
standing
for
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
west
,
the
thirde
letter
(
α
)
standing
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
North
:
&
the
fourth
letter
(
μ
)
standing
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
South
:
So
are
they
likwise
al
of
them
concluded
vnder
the
nature
(
the
sinful
nature
)
of
Adam
,
and
haue
therfore
all
of
them
need
to
returne
.
Or
4.
times
because
he
cals
not
with
one
but
4
voices
:
euen
Quadrisonâ
voce
,
per
quatuor
euangelia
(
saith
Aponius
:
Which
yet
is
not
so
to
be
vnderstood
,
as
if
he
called
vs
only
with
these
4
voices
.
Confess
.
c.
12.
Clamat
dictis
,
factis
,
morte
,
vitâ
,
descensu
;
a
scensu
clamat
,
vt
redeamus
.
He
calls
vnto
vs
by
his
words
,
by
his
deeds
,
by
his
death
,
by
his
life
,
by
his
descension
,
by
his
ascension
:
By
these
,
&
many
other
voices
doth
he
call
vs
to
returne
.
Yea
and
because
he
knew
that
one
mouth
would
not
be
sufficient
,
he
sufferd
the
scornfull
&
deriding
Jewes
,
as
to
make
mouths
at
him
,
so
likewise
to
make
more
mouths
in
him
,
Quot
vulnera
,
tot
ora
.
So
many
wounds
,
so
many
mouths
,
calling
vs
to
returne
.
What
shal
J
say
more
?
Our
Sauiour
in
his
commission
to
his
disciples
,
Mark
.
16.
saith
Go
yee
into
all
the
world
,
and
preach
the
Gospell
to
euery
creature
:
To
euery
creature
,
that
is
,
to
man
,
who
is
,
as
it
were
.
A
short
Epitome
of
all
the
cretures
of
God
:
hauing
in
him
the
being
of
lifeles
things
:
the
vegetation
of
plants
:
the
sense
of
beasts
:
and
the
reason
of
Angels
.
But
now
he
giues
commission
to
every
creature
;
Go
euery
creature
,
&
preach
the
Gospell
vnto
man
.
Al
the
creatures
of
God
are
as
so
many
preachers
,
so
many
Iohn
Baptists
,
so
many
voices
of
him
that
crieth
in
the
wildernes
of
this
world
:
Returne
.
Prepareye
the
way
of
the
Lord
by
repentance
:
as
Exod:
9.
thunder
and
haile
are
by
an
Hebraisme
called
the
voice
of
God
,
calling
Pharao
to
returne
.
Or
4
times
,
because
he
calls
vs
,
not
from
one
,
but
from
the
4
Cardinal
vices
:
Pride
,
auarice
,
gluttony
,
&
luxury
.
Pride
&
Auarice
care
not
how
vnlawfullly
they
get
and
scrape
together
:
Gluttony
,
&
Luxury
,
care
not
how
shamefully
they
misvse
and
waste
what
is
gotten
.
Jt
was
pride
that
lockt
heauē-gates
against
Lucifer
.
Jt
was
auarice
that
opened
hel-gates
to
the
rich
●ā
.
Jt
was
gluttony
that
turned
our
first
parents
out
of
paradise
.
And
it
is
luxury
or
intemperance
,
that
at
this
day
like
a
deluge
overflowes
the
whole
earth
.
Or
4.
times
(
saith
St
Bernard
)
because
he
cals
vs
from
a
4-fold
pride
:
Or
4
times
(
saith
Hugo
Cardinalis
)
because
he
cals
vs
from
4
peremptory
&
dominiering
affections
,
Ioy
,
sorrow
,
feare
,
&
hope
:
Joie
for
some
present
good
,
sorrow
for
some
present
euil
,
hope
of
some
future
good
,
feare
of
some
imminent
evill
.
Or
4
times
(
saith
Catetan
)
as
if
he
had
saide
:
Or
lastly
4
times
(
saith
Hugo
de
S.
Vict.
)
as
if
he
had
said
;
Thus
our
Sauiour
Christ
,
who
for
our
sakes
,
was
content
to
be
not
only
Fabri
filius
,
a
maker
of
Chariotts
.
For
these
are
indeed
the
Chariotts
of
Israel
,
or
(
if
you
will
)
Quadrigae
salutis
,
the
Chariotts
of
saluation
;
like
that
fiery
Chariott
,
wherin
Elias
was
taken
vp
into
heauen
,
O
how
happy
a
thing
were
it
for
this
city
,
if
she
were
as
ful
of
these
Chariotts
,
as
she
is
not
only
of
materiall
coaches
and
Chariotts
,
but
euen
of
other
spirituall
Chariotts
:
(
such
as
S
Bernard
largely
and
excellently
describes
,
Chariotts
of
malice
,
&
Chariotts
of
luxury
,
and
Chariotts
of
couetousnes
:
but
J
wil
only
name
you
their
wheeles
,
&
their
horses
The
Chariot
of
malice
runs
vpon
4
wheeles
:
Cruelty
&
Impatience
;
boldnes
,
&
impudence
:
and
it
runns
very
swift
to
shed
bloud
.
The
horses
that
draw
it
are
two
,
&
those
very
light-footed
:
Earthly
power
,
which
doth
what
it
lusteth
,
&
saecular
pomp
,
which
in
its
doings
is
applauded
.
The
Chariott
of
luxury
hath
likewise
4.
wheeles
.
Pampering
of
the
belly
:
pronenes
to
venery
garishnes
of
attire
:
and
lazines
of
body
.
The
horses
that
drawe
it
are
2.
&
they
very
slow
.
Prosperity
,
&
Plenty
.
The
Chariott
of
Couetousnes
hath
likewise
4.
wheeles
:
Pusillanimity
,
inhumanity
,
contempt
of
God
,
&
forgetfulnes
of
death
:
The
horses
that
draw
it
are
2.
and
they
very
iades
.
Ropacitas
,
et
Tenacitas
:
Fast-hauing
&
Fast-holding
.
These
&
the
like
chariots
go
marching
along
everie
streete
of
your
cittie
.
Wherefore
as
Ieremy
wisheth
,
isti
in
fletib'
:
marini
illi
,
amari
isti
.
The
Aegyptian
Pharao
,
&
his
chariots
,
were
drown'd
in
the
salt
waues
of
the
red
sea
:
And
so
the
spiritual
Pharao
,
&
his
chariots
,
must
be
drown'd
in
the
salt
teares
of
our
eies
,
that
are
red
with
weeping
.
This
of
the
second
thing
to
bee
observed
in
the
Admonition
,
which
was
the
Forme
,
or
Manner
of
it
.
The
thirde
is
the
party
admonished
:
which
is
the
Shulamite
:
or
(
as
others
read
it
)
Sunamite
:
or
(
as
others
)
Odollamite
:
All
affording
very
good
matter
of
instruction
.
Arboreus
and
Philo
read
it
Odollamitis
;
testimony
in
the
water
.
A
name
of
fit
respondence
&
consonance
,
with
the
Christian
soule
,
which
being
washed
and
cleansed
with
the
water
of
baptisme
,
giues
testimony
in
the
water
to
the
faith
of
Christ
,
there
confessing
the
trinity
in
vnitie
,
and
vnitie
in
trinitie
of
divine
substance
.
Or
secondly
,
shee
may
be
call'd
A
testimony
in
the
water
:
because
in
the
waters
of
Marah
,
(
euen
in
the
bitter
waters
of
repentance
)
shee
giues
testimonie
of
her
hartie
sorrow
for
her
sins
:
there
confessing
with
David
,
Beholde
,
I
haue
sinned
,
yea
I
haue
done
wickedly
.
This
eie-water
of
repentance
is
the
onely
water
able
to
quench
the
fire
of
concupiscence
in
the
house
of
the
conscience
.
Jt
is
that
holy-water-sprinkle
that
the
Diuell
cannot
away
with
.
Jt
is
the
crystalline
humour
of
the
eie
of
faith
.
Jt
is
that
Aqua-vitae
,
that
must
reuiue
the
languishing
Christian
.
Jt
is
that
Aqua
caelestis
,
which
God
keeps
in
his
flagon
,
lest
a
drop
of
it
should
be
lost
.
Jt
is
that
brine
,
wherewith
both
flesh
,
and
spirit
must
be
kept
from
tainture
,
and
putrefaction
.
Jt
is
(
as
Lavater
cals
it
,
in
Ruth
)
sanguis
animae
,
the
bloud
(
the
white
bloud
)
wherin
the
life
of
the
soule
consisteth
.
Jt
is
(
as
Gregorie
Nazanzen
cals
it
)
orat
.
39.
in
Sanct.
Lumina
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
second
laver
of
regeneration
,
the
onely
rebaptization
allow'd
in
Divinitie
.
Wherfore
Leo
(
in
his
sermon
de
caen
.
domin
.
)
speaking
of
the
teares
of
St
Peter
,
As
is
the
water
of
baptisme
to
the
faithlesse
soule
,
so
is
the
water
of
teares
to
the
faithful
.
Peter
was
washt
as
clean
from
the
steine
of
abnegation
with
the
water
of
his
teares
,
as
was
Paule
from
the
steine
of
persecution
with
the
water
of
baptisme
.
The
soule
then
of
Peter
was
a
good
Odollamite
:
For
it
was
,
Testimonium
in
aquâ
,
A
testimony
in
the
water
.
His
outward
teares
testified
his
inward
sorrow
.
His
eies
were
as
cryars
to
proclaime
his
harts-griefe
.
Hee
went
forth
and
wept
bitterly
,
So
the
soule
of
Mary
Magdalen
was
a
good
Odollamite
:
For
it
was
Testimonium
in
aquâ
:
A
testimony
in
the
water
.
Shee
was
once
possest
with
7
Diuels
,
In
the
resurrection
,
whose
shall
shee
bee
of
the
7
?
So
if
it
be
demaunded
as
touching
her
,
that
had
7
Diuels
;
In
the
resurrection
whose
shall
shee
be
of
the
7
?
J
answere
,
as
there
our
Saviour
doth
concerning
that
other
woman
.
Surely
,
none
of
all
theirs
:
but
shee
shal
be
,
and
already
is
,
as
the
Angels
of
God
in
heaven
.
And
so
must
we
also
be
Odollamites
,
we
must
giue
testimonie
to
God
in
the
waters
.
We
must
not
thinke
to
go
to
heauen
by
land
(
as
some
of
our
great
landed-men
do
)
but
wee
must
passe
over
:
waters
ere
we
can
come
thither
:
The
one
,
the
Water
of
baptisme
:
the
other
,
the
Water
of
repentant
teares
.
This
of
the
first
reading
Odollamitis
.
The
second
is
Sunamitis
.
Bernard
,
Rupertu●
,
Anselmus
,
&
diuerse
others
,
paterning
themselues
by
the
Greeke
translation
of
the
septuagint
,
and
by
the
vulgar
Latin
edition
.
Rupertus
and
Anselmus
expound
it
Captiva
,
which
signifieth
a
slaue
,
or
a
captiue
:
as
if
our
Saviour
had
said
:
Returne
(
O
soule
)
poore
soule
,
poorer
th●
verie
poverty
it selfe
,
because
the
Divels
captiue
vnder
the
yoake
of
sin
.
For
(
as
Hugo
de
S.
Victore
notes
)
Three
states
there
are
of
the
faithfull
soule
.
In
the
first
,
she
is
subiect
to
the
slauery
of
wickednes
.
In
the
second
,
she
fighteth
vnder
the
banner
of
righteousnes
.
In
the
third
,
she
,
hath
full
fruition
of
happines
.
As
she
is
a
bondwoman
,
it
is
here
said
vnto
her
,
Returne
,
returne
ô
Sunamite
,
that
of
a
bond
woman
thou
maist
be
made
free
.
As
she
is
a
free
woman
,
it
is
said
vnto
her
Psal:
27.
viriliter
age
.
Cantate
domino
in
Sion
.
O
sing
vnto
the
Lorde
in
Sion
:
O
sing
vnto
God
with
the
voice
of
melody
.
In
her
first
state
,
she
is
a
seruant
,
and
feareth
.
Jn
her
second
state
,
she
is
a
daughter
,
&
loueth
.
Jn
her
third
state
,
she
is
a
spouse
,
&
embraceth
.
Secondly
,
S
Ierom
in
his
epistle
ad
Nepotianum
,
expounds
this
word
Sunamitis
,
Coccinea
:
which
signifieth
Crimsen-colourd
:
as
if
our
sauior
had
said
.
Returne
,
o
thou
crimsen
,
or
scarlet-colourd
sinner
.
Thou
whose
sins
haue
transformed
thee
into
that
colour
,
which
the
whore
had
contracted
by
slaying
the
Saints
of
God
,
I
who
once
in
derision
,
was
my selfe
put
into
a
purple
robe
,
J
,
euen
J
will
cast
thee
into
a
new
fatt
,
&
die
thee
into
another
hew
,
a
hew
surpassing
the
skill
of
the
skilfulst
diers
.
They
indeed
can
change
a
thing
into
any
colour
saue
white
:
But
I
,
from
so
deepe
a
tincture
of
sin
,
as
is
crimsen
or
scarlet
,
will
transport
thee
into
so
pure
a
colour
of
innocency
,
as
is
white
.
Thou
shalt
neither
be
so
far
from
a
ripe
&
perfect
man
in
Christ
,
as
to
be
but
greene
:
nor
so
fraught
,
and
ouerflowing
with
the
gall
of
bitternes
,
as
to
be
yelow
:
nor
so
bloudy
with
cruelty
,
as
to
be
red
:
nor
so
deformed
with
any
kind
of
impiety
,
as
to
be
black
:
but
so
snow
,
so
lily-white
,
as
to
surmount
not
the
curtines
only
of
Solomon
in
comelines
,
but
his
person
too
in
roialty
.
Thirdly
,
Lauretus
in
his
Sylua
,
Sunamitis
,
Dormiens
,
or
Iteratio
dormitionis
,
which
signifieth
A
sleepe
,
or
an
Iteration
of
sleepe
:
as
if
our
Sauiour
had
said
,
Returne
(
ó
thou
sleeping
&
slumbring
soule
)
thou
that
every
foot
fallest
into
an
heauy
sleepe
of
sin
,
and
maist
therfore
wel
be
cald
an
Iteration
of
sleepe
,
because
thy
whole
life
is
nothing
else
,
but
a
continuall
iteration
of
sleepe
after
sleepe
;
O
that
yet
at
lengh
after
so
many
iterations
of
thy
sleepe
,
thou
wouldest
harken
to
so
many
iterations
of
my
call
.
For
as
philosophy
teacheth
,
that
excesse
of
bodily
sleepe
,
engendreth
three
dangerous
diseases
in
the
body
.
The
first
is
Epilepsia
,
the
falling
sicknes
.
The
second
is
Ephialtes
,
the
night-mare
.
The
third
is
Lethargia
,
the
disease
of
forgetfulnes
:
So
the
sleepe
of
the
soule
(
I
meane
an
excessiue
sleep
in
sin
)
breeds
three
no
lesse
dangerous
diseases
in
the
soule
,
answerable
to
those
other
three
in
the
bodie
.
THe
first
is
Epilepsia
,
the
falling
sicknesse
of
,
Pride
:
a
disease
that
causeth
a
swimming
and
a
giddines
in
the
head
,
and
so
entoxicat's
the
braine
,
that
oft
times
it
maks
a
man
fall
down
for
dead
:
according
to
that
of
Solomon
,
Pride
goeth
before
destruction
,
and
an
high
minde
before
a
fall
.
The
second
is
Ephialtes
,
the
night-mare
of
concupiscence
:
A
disease
which
makes
a
man
thinke
,
that
he
seeth
an
Old-woman
lying
hard
vpon
him
,
and
pressing
him
downe
,
ready
to
choake
,
and
strangle
him
.
This
old-woman
,
is
the
flesh
,
which
if
it
be
not
subdued
&
mortified
by
abstinence
,
lyeth
hard
vpon
the
soule
,
and
presseth
it
down
,
euen
to
the
pit
of
hell
:
according
to
that
of
Solomon
,
Sap.
9.
Corpus
quod
corrumpitur
,
The
third
is
Lethargia
,
the
lethargie
of
covetousnes
,
which
we
may
rightlie
tearme
the
disease
of
forgetfulnes
:
A
disease
that
manie
times
makes
a
man
sleepe
out
his
life
,
and
die
sleeping
.
For
such
,
and
so
vnthankful
is
the
nature
of
couetonsnes
,
that
the
more
,
&
greater
blessings
she
receiueth
of
the
Lord
,
the
lesse
shee
remembers
them
:
such
,
and
so
deadly
her
sleepe
,
that
whoso
is
once
possessed
with
it
,
seldome
or
neuer
awakes
,
but
dies
sleeping
:
according
to
that
of
Solomon
,
Eccl.
4.
There
is
one
(
saith
he
)
alone
,
&
there
is
not
a
second
,
which
hath
neither
son
,
nor
brother
,
yet
is
there
none
end
of
all
his
trauaile
,
neither
can
his
ey
be
satisfied
with
riches
,
nither
doth
he
thinke
,
For
whome
do
I
trauaile
,
and
defraude
my
soule
of
pleasure
.
Sith
then
the
sleepe
of
sin
is
so
dangerous
a
sleepe
,
Awake
thou
that
sleepest
,
and
stand
vp
from
the
dead
,
&
Christ
shall
giue
thee
light
,
as
the
Apostle
tells
thee
,
Eph.
5.
So
shalt
thou
neuer
once
be
troubled
,
Returne
,
returne
ô
Sunamite
.
But
here
you
wil
happily
demand
of
me
,
sithence
this
name
Sunamite
is
Nomen
patronymicum
,
a
patronimick
nowne
deriued
of
the
City
Sunam
(
a
City
in
the
land
of
promise
)
What
Sunamite
,
or
what
woman
of
the
city
Sunam
it
was
to
whome
my
text
may
seeme
to
haue
reference
.
Two
Sunamit's
there
were
,
of
whom
there
is
honorable
mention
made
in
the
booke
of
Kings
.
The
one
,
was
Abishag
,
faire
and
beautiful
Damosel
,
which
was
brought
to
King
Dauid
,
when
he
was
stricken
in
yeares
,
to
cherish
his
old
&
cold
bloud
,
&
to
minister
vnto
him
:
1.
King
.
1.
Carthusian
,
Carthusian
.
Mercer
.
Mercer
,
and
some
others
,
thinke
that
allusion
is
here
made
to
her
.
The
other
,
was
that
noble
,
deuout
,
&
wel
disposed
Gentlewoman
,
Prophet
Elisha
,
and
that
hee
might
be
the
more
willing
to
come
often
to
her
,
prouided
him
a
chamber
,
a
bed
,
a
table
,
a
stoole
,
&
a
candlesticke
.
The
more
part
of
interpreters
thinke
that
allusion
is
here
made
to
her
.
And
had
God
then
indeede
so
great
rcgard
of
so
small
a
fauor
conferred
vpon
his
Prophet
?
Doth
he
keep
a
Calendar
,
&
a
Register
of
her
name
that
bestow'd
it
?
Hath
he
erected
an
euerlasting
trophae
,
and
moniment
therof
to
all
eternitie
?
Hath
he
written
her
name
as
in
heauen
(
no
doubt
)
so
in
earth
too
,
and
that
in
his
owne
booke
,
the
sacred
Bible
?
and
hath
he
also
translated
it
vpon
his
Church
,
calling
his
Church
Sunamite
?
O
come
hither
,
and
consider
this
,
ye
that
are
the
great
and
wealthy
ones
of
this
world
:
yee
that
haue
Promptuaria
plena
,
eructantia
ex
hoc
in
illud
,
as
the
Prophet
speaks
,
Condi
,
Treasurers
&
hoard-masters
to
lay
them
vp
,
but
Promi
,
Bursars
,
and
Dispensers
to
lay
them
out
;
ye
that
so
loue
&
long
after
the
continuance
of
your
names
,
that
lest
they
should
die
togither
with
you
,
ye
call
&
christen
your
lands
by
your
owne
names
;
How
is
it
,
that
loving
to
haue
your
names
durable
,
ye
loue
not
to
vse
the
meanes
that
should
make
them
durable
?
So
far
(
many
of
you
)
from
the
minde
of
this
noble
Sunamite
,
that
yee
count
all
but
lost
,
that
ye
bestow
vpon
the
reliefe
and
maintenance
of
Elisha
:
J
meane
,
of
the
Prophets
and
Ministers
of
God
,
of
religious
and
learned
men
.
Where
J
cannot
but
condole
the
neuer-sufficientlie
deplored
estate
of
the
Cleargie
:
who
when
they
haue
wasted
,
and
exhausted
their
daies
,
&
their
yeares
,
their
strength
,
and
their
vigor
,
their
bodies
,
&
their
spirits
,
their
health
and
their
wealth
,
and
whatsoeuer
they
either
haue
,
or
themselues
are
,
in
godly
,
wholsome
,
&
religious
studies
,
profitable
both
for
Church
and
Common
wealth
:
yet
are
faine
many
times
(
as
a
learned
writer
complaines
)
Cum
egestate
&
fame
conflictari
,
beautifull
Rahel
,
they
are
at
lengh
put
ouer
to
some
bleare-eyed
Leah
a
liuing
of
some
20
,
or
30
pounds
a
yeare
,
or
perhaps
,
nor
that
neither
:
when
Patrons
of
Church-liuings
,
who
are
bound
in
a
stronger
ty
of
duty
,
than
other
men
,
to
be
Sunamit's
to
Gods
Elisha's
,
insteed
of
finding
Elisha
,
a
Chamber
,
a
Bed
,
a
Table
,
a
Stoole
,
&
a
Candlestick
,
through
their
indirect
,
vnconscionable
,
and
intolerable
dealing
(
maugre
all
law
and
statute
to
the
contrary
)
doe
euen
stifle
vp
the
Chamber
of
Elisha's
hart
:
Lords
table
euen
a
snare
vnto
him
:
and
allow
him
no
stoole
,
stoole
of
wickednes
:
and
doe
not
giue
but
sell
him
the
Candlestick
of
the
Church
,
snuffe
of
the
liuing
▪
such
as
stinks
in
the
nostrels
,
both
of
God
and
men
.
The
veriest
Corydon
,
and
Lack-latin
that
euer
serued
Cure
for
20.
nobles
a
yeare
,
let
him
but
haue
Entia
,
store
of
pelf
,
wherwith
to
demerit
,
and
win
the
Patron
,
and
it
ski●ls
not
how
he
be
qualified
,
either
with
Scientia
or
Conscientia
,
with
learning
,
or
with
honesty
.
Gold
&
siluer
,
are
more
pretious
metals
than
Latin
.
Meane
time
,
they
either
consider
not
,
or
regard
not
,
that
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
stealer
and
the
receiuer
are
theifes
both
so
the
selling
Patron
,
and
buying
Incumbent
,
are
thieues
both
.
The
Patron
,
because
he
robbs
the
Church
of
her
inheritance
:
and
the
Incumbent
,
because
he
not
only
peepes
in
at
the
window
like
a
foole
,
Eccl.
21.
but
euen
creeps
in
at
the
window
like
a
thiefe
,
And
as
for
those
cruell
and
tyrannous
Patrons
,
who
wil
still
haue
vs
ministers
to
go
with
shauen
crownes
,
(
not
the
Crowns
of
our
heads
after
the
Rhomish
discipline
,
but
the
Crownes
of
our
purses
after
the
English
cutt
)
Let
me
tel
them
,
that
the
money
which
no
lesse
irreligiously
,
than
sacrilegiously
they
get
and
scrape
togither
by
the
spoile
and
pillage
of
the
Church
,
howsoever
they
may
conuert
it
euen
In
pios
vsus
,
to
good
and
charitable
vses
,
as
to
the
building
or
enriching
of
Colledges
,
Schooles
,
Hospitals
,
or
the
like
(
though
it
is
not
often
seene
,
that
money
so
ill-gotten
is
so
well
bestowed
)
yet
their
purchase
is
no
better
▪
than
that
which
Iudas
made
with
the
silver
he
had
gotten
by
betrayeng
his
Master
,
Potters
field
,
and
that
to
no
worse
vse
,
than
to
burie
strangers
in
,
thinking
thereby
to
haue
washt
away
the
guilt
of
his
treason
:
yet
that
bloudy
&
lowd-voiced
sin
of
his
,
rung
such
a
peale
of
vengeance
in
the
eates
of
the
Almightie
,
yea
and
was
so
distastful
to
the
very
Iewes
themselues
,
that
(
God
so
appointing
)
whereas
hee
thought
to
haue
purchased
a
glorious
name
of
immortalitie
,
his
purchase
indeede
was
nothing
else
,
but
an
ignominious
name
of
perpetual
obloquy
;
that
very
field
being
to
this
day
call'd
Aceldama
,
which
,
by
interpretation
,
is
the
field
of
bloud
.
But
ahlas
,
ahlas
(
beloued
)
it
is
not
for
me
to
hope
,
that
J
shal
ever
be
able
as
it
were
with
one
blast
of
a
short
,
and
weake
breath
,
to
blow
downe
this
Magicall
and
monstrous
sinne
of
Simonie
,
which
hath
enchaunted
and
empoy●oned
the
whole
Realme
:
And
notwithstanding
that
shee
hath
often
ben
even
crucified
and
nayl'd
to
this
verie
Crosse
with
the
hammer
of
Gods
word
,
as
Ieremie
speakes
,
silver
and
gold
.
Wherfore
leauing
her
as
desperate
as
J
found
her
,
J
will
now
come
a
little
nearer
home
to
this
cittie
.
A
citty
,
as
for
wisdome
another
Grece
,
Cell●
penuaria
,
the
store-house
;
or
(
it
ye
will
)
Mamma
,
the
teat
or
brest
,
whereou●
many
other
places
suck
no
smal
advantage
.
A
city
,
which
J
know
(
&
the
Colledge
Wherof
I
am
,
must
thankfully
acknowledge
)
is
the
mother
of
manie
a
good
Sunamite
,
many
that
are
sincerelie
and
hartilie
deuoted
to
learning
and
religion
.
And
yet
(
not
so
flatter
her
)
the
Lord
hath
a
controversie
with
manie
her
rich
pinch-peny
&
close-fisted
inhabitants
:
whose
charitie
is
so
benumm'd
and
frozen
,
that
as
David
saith
of
himselfe
in
another
case
:
They
haue
withered
hands
,
like
the
hand
of
Ieroboam
,
And
as
an
ouen
,
though
the
belly
of
it
be
ful
of
loafes
,
yet
the
mouth
of
it
is
stil
gaping
til
it
be
stopt
with
clay
:
So
they
albeit
they
haue
loafes
their
bellies
ful
(
by
loafes
,
J
meane
all
temporal
blessings
)
yet
they
are
stil
gaping
after
more
and
more
gaine
,
and
neuer
lin
gaping
,
till
their
mouths
bee
stopt
with
claie
.
There
are
others
,
that
are
franke
enough
in
their
spending
,
but
yet
Elisha's
share
is
least
in
their
expenses
.
Laertius
in
the
life
of
Crates
the
Theban
Philosopher
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c:
-
Inprimis
for
my
Cooke
.
ten
pounds
.
-
Item
for
my
Physition
.
foure
pence
.
-
Item
for
my
Flatterer
.
v.
talents
.
-
Item
for
my
Counsailor
.
a
pound
of
smoak
.
-
Item
for
my
Whore
.
a
talent
.
-
Item
for
my
Philosopher
.
3.
halfe-pence
.
Pardon
me
(
deare
Christians
)
if
J
be
iealous
ouer
you
with
a
godly
iealousie
.
J
feare
,
there
are
some
such
rich
men
euen
in
this
cittie
,
whose
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
day-booke
,
if
a
man
could
come
to
pervse
,
he
should
finde
,
if
not
the
same
,
yet
the
like
accounts
.
Jt
grieues
them
not
to
be
at
cost
,
with
their
Cookes
,
their
flatterers
,
and
their
whores
,
ten
or
twentie
pounds
thicke
:
but
Physitions
,
Philosophers
,
and
learned
Divines
,
O
its
mony
welspared
,
that
is
not
spent
vpon
them
.
J
know
not
,
whither
there
bee
anie
place
for
perswasions
in
the
hearts
of
those
,
that
are
already
so
fully
preoccupied
with
indevotion
.
Notwithstanding
,
either
(
if
it
may
bee
)
to
reclaime
them
,
or
(
if
not
)
at
leastswise
to
leaue
them
vnexcusable
,
J
hold
it
my
duty
to
remember
them
of
another
,
and
that
a
stricter
account
,
to
which
when
God
shal
summon
them
vpon
that
great
and
general
audit-day
of
iudgement
,
they
will
both
shame
and
tremble
to
giue
vp
such
an
account
as
this
.
And
secondly
,
of
that
amiable
promise
of
our
Saviour
,
And
thirdly
,
of
foreine
examples
of
our
Antichristian
adversaries
,
who
prouide
so
liberally
for
the
Ministers
of
Antichrist
,
that
they
haue
not
onelie
wherewith
richlie
to
finde
themselues
,
but
ouer
and
aboue
,
wherewith
to
fee
their
drabs
,
to
feed
their
hounds
,
and
to
flesh
their
horses
:
when
yet
many
of
the
poore
and
true
Ministers
of
Christ
,
haue
not
wherwith
to
buy
them
meate
for
their
belly
,
cloathes
for
their
backe
,
or
bookes
for
their
studie
.
Fourthly
,
&
lastly
,
of
ancient
examples
registred
in
holy
writ
,
and
left
vpon
recorde
for
a
paterne
of
imitation
to
al
succeeding
ages
.
As
namely
,
of
that
poore
widdow
,
de
vid.
)
vberior
est
nummus
ex
parvo
quàm
thesaurus
ex
maxime
.
A
penie
or
halfe-penie
of
that
little
which
a
poore
man
hath
,
is
more
in
Gods
reckoning
,
than
a
whole
masse
of
monie
out
of
a
rich
mans
treasure
.
Of
that
other
widdow
of
Zarepta
,
1.
King
.
17.
who
because
she
entertained
the
prophet
Eliah
in
the
time
of
drowth
and
dearth
,
Of
Gaius
,
whome
for
his
loue
&
bounty
to
the
Church
&
him
,
St
Paul
calls
Hospes
meus
,
et
vniuersae
Ecclesiae
:
his
hoste
,
&
the
hoste
of
the
whole
Church
Rom:
16.
Of
Mary
Magdalen
,
Lastly
,
of
this
glorious
&
worthy
Summite
,
who
for
her
good
deuotion
,
&
respectfull
vsage
of
Elisha
the
prophet
of
the
Lord
,
is
here
remembred
in
her
owne
name
,
but
yet
in
another
person
,
the
person
of
the
Church
.
And
albeit
the
Church
(
euen
the
sinful
members
of
the
Church
)
be
here
called
by
the
name
of
Sunamite
,
yet
is
it
not
that
the
Sunamite
should
therby
be
dishonored
,
by
giuing
her
name
to
so
sinfull
a
person
,
but
that
so
sinfull
a
person
should
the
rather
be
allured
,
by
this
kinde
and
honorable
name
of
Sunamite
.
This
of
the
second
reading
,
according
to
the
Greeke
septuagint
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sunamite
.
The
third
is
Shulamitis
:
so
reads
St
Ambrose
,
Ludouicus
Soto
,
Tremellius
,
&
lunius
,
and
our
English
Geneua
with
some
others
deriuing
their
translation
from
the
Hebrew
fountaine
.
St
Ambrose
in
his
oration
de
obitu
Valentiniani
,
expounds
it
Pacifica
,
patronymick
nowne
(
as
was
Sunamite
)
deduced
of
Shalem
,
the
ancient
name
of
Ierusalem
,
which
also
signifieth
Peace
.
And
therfore
it
is
said
psal:
vulgar
Latin
reads
:
In
pace
factus
est
locus
eius
:
where
peace
is
,
there
delights
God
to
dwell
.
When
therfore
our
Sauiour
calls
his
Church
Shulamite
,
it
is
as
if
he
had
said
:
O
thou
Daughter
of
peace
,
or
O
thou
Queene
of
Shalem
,
Queene
of
Ierusalem
,
Queene
of
Peace
,
because
my
daughter
,
and
my
spouse
,
who
am
king
of
Shalem
,
king
of
Ierusalem
,
Prince
of
Peace
.
This
,
this
should
teach
vs
(
my
deare
&
Christian
brethren
)
that
we
must
be
Shalemites
,
or
Shalamti's
men
of
peace
and
tranquillity
,
not
of
discord
and
diuision
.
It
is
the
factious
nature
of
that
old
make-bate
Satan
,
with
all
his
Imps
,
and
impious
adherents
,
to
stirr
vp
strife
all
the
day
long
,
and
therfore
his
kingdome
is
Malè
diuisum
:
a
diuided
Kingdome
Matt:
12.
his
peace
,
Ioan
:
14.
&
therfore
his
kingdome
is
Benè
coniunctum
:
an
vnited
kingdome
,
keeping
the
vnity
of
the
spirit
in
the
bond
of
peace
.
If
then
we
will
haue
Christ
to
our
father
,
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Pacificus
:
a
cheife
Iustice
of
peace
,
or
a
peace
maker
:
&
the
Church
to
our
mother
,
who
is
also
pacifica
,
a
peace-maker
,
we
must
nor
proceed
A
benè
coniuncto
ad
malé
diuisum
:
from
the
Sion
of
peace
to
the
Babylon
of
confusion
:
but
we
must
be
Pacifici
,
peace-makers
,
and
at
peace
:
A
threefold
peace
.
At
peace
with
God
,
at
peace
with
our
selus
,
&
at
peace
one
w
another
.
But
wee
must
first
be
at
peace
with
God
by
a
true
conversion
,
because
our
peace
with
him
,
is
the
roote
of
that
other
two-fold
peace
.
We
must
not
(
if
we
wil
be
the
spouse
of
Christ
)
bee
so
head-long
and
head-strong
in
our
iniquities
,
as
if
by
our
crying
&
scowling
sins
,
we
meant
to
chide
and
raile
him
out
of
his
owne
house
,
or
(
as
once
before
)
we
did
to
hale
him
out
of
heauen
,
&
naile
him
to
the
Crosse
,
&
crucifie
again
the
Lord
of
life
:
for
then
(
assure
we
our selues
)
he
wil
neuer
mary
vs
.
No
;
the
God
of
peace
loues
his
peace
too
well
,
to
mary
an
vnquiet
&
a
scowling
wife
.
Nay
,
he
wil
be
so
far
from
marying
vs
,
that
he
wil
arme
al
his
creatures
with
vengeance
to
persecute
vs
.
He
will
sharpen
his
fierce
wrath
for
a
sword
,
&
the
world
shal
fight
with
him
against
the
vnwise
,
as
the
wisman
speaks
Sap.
5.
Pacem
cum
septem
spiritibus
,
peace
with
the
seauen
vncleane
spirits
,
spoken
of
,
Matt:
12.
But
if
laying
aside
our
former
iniquities
,
we
returne
to
God
,
and
so
become
Shulamits
at
peace
with
him
,
them
wil
he
betroath
and
mary
vs
vnto
himselfe
▪
as
he
promiseth
Ose
:
2.
I
will
mary
thee
vnto
me
for
ever
:
yea
I
will
mary
thee
vnto
me
in
righteousnes
&
in
iudgment
,
&
in
mercy
,
and
in
compassion
.
I
will
euen
mary
thee
vnto
me
in
faithfulnes
,
&
thou
shalt
knowe
the
Lord
.
Secondly
,
we
must
be
Shulamits
,
at
peace
with
our selues
,
by
an
inward
peace
of
conscience
.
For
Conveniet
nulli
,
qui
secum
dissidet
ipse
.
Hee
that
cannot
agree
with
himselfe
,
with
whom
wil
he
agree
?
As
we
must
not
haue
a
weight
&
a
weight
in
our
shops
:
so
neither
must
wee
haue
a
worde
,
and
a
worde
,
in
our
lips
.
We
must
not
haue
2
faces
vnder
one
hood
,
like
Ianus
:
nor
2
tongues
in
one
head
,
like
Iudas
;
nor
2
harts
in
one
brest
,
like
Peter
:
but
wee
must
be
Vnus
,
non
Plures
:
singular
,
not
plurall
:
one
,
and
not
many
.
For
(
as
the
Apostle
tels
vs
,
Aemilius
Prob
'
writes
:
Not
such
a
one
as
St
Origen
speaks
of
writing
vpon
Leuiticus
:
In
a
word
,
not
such
a
one
,
such
a
monster
Holkot
speakes
of
,
in
Sap
:
that
is
Homo
per
naturam
,
Daemon
per
superbiam
,
taurus
per
luxuriam
.
A
man
by
nature
,
a
Divel
by
pride
,
and
a
Bull
by
lasciuiousnes
:
but
such
a
one
,
whose
soule
is
another
Ierusalem
,
as
a
city
that
is
at
vnity
in
it selfe
.
But
Quomodo
vnus
est
,
qui
nunc
laeti
,
nunc
tristis
,
nunc
irati
vultum
,
nunc
lenis
,
nunc
avarri
,
nunc
luxuriosicor
habet
?
How
is
he
one
(
saith
Hugo
)
or
how
is
he
at
peace
with
himselfe
,
Lunatik
fool
:
for
a
foole
is
variable
as
the
moone
:
Eccl:
27.
which
though
shee
be
but
one
in
substance
,
Diuels
vassal
,
who
as
he
cals
himselfe
Legion
,
because
he
is
many
Luk.
8.
so
they
that
are
his
slaues
&
vassals
,
Accuser
,
&
the
Accused
:
the
Witnesse
,
&
the
Conuinced
:
the
Iudge
,
&
the
Condemned
the
Hangman
,
&
the
Tormented
:
the
Hell
,
and
the
Damned
.
But
on
the
otherside
,
they
that
are
the
seruants
of
Christ
,
are
not
only
each
in
themselues
one
,
hauing
within
them
a
sweete
melody
&
peace
of
conscience
:
but
they
are
also
all
of
them
together
●●e
:
One
by
vnanimity
,
not
by
vnity
of
person
.
For
al
that
are
in
Christ
are
but
as
one
,
We
must
therfore
,
in
the
third
place
,
be
Shulamits
,
at
peace
with
others
,
by
an
outward
peace
of
Conuersation
,
hauing
peace
with
all
men
,
as
the
Apostle
wils
vs
:
honor
our
father
&
mother
,
Exod:
20.
yet
if
father
or
mother
,
And
sith
we
are
rather
to
forsake
our selues
than
Christ
,
brother
,
&
sister
,
and
mother
:
so
if
any
do
the
wil
of
his
father
,
he
is
their
brother
,
&
sister
,
&
mother
,
and
what
not
,
that
else
can
once
be
desired
?
Gods
altar
is
like
Hercules
his
pillar
.
The
Inscription
therof
is
Non
vltrà
.
Our
peace
may
reach
thitherto
,
but
no
further
.
Wherfore
as
Aristotel
said
of
his
Mr
Plato
;
so
must
wee
of
our
best
and
nearest
friends
:
Though
Plato
be
my
good
friend
,
yet
truth
is
my
better
friend
,
&
therfore
if
Plato
giue
his
farewell
to
truth
,
then
farewel
Plato
.
We
are
not
then
(
my
deare
&
Christian
brethren
)
we
are
not
to
taxe
and
censure
our
godly
,
zealous
,
and
religious
magistrats
,
as
tyrannical
,
cruel
,
and
vncharitable
,
if
as
Iacob
tooke
Esau
by
the
heele
,
Esau
,
(
the
Papists
)
sworne
enimies
to
the
truth
of
Christ
;
crying
,
as
did
those
Edomits
in
the
day
of
Ierusalem
,
Downe
with
it
,
downe
with
it
,
Queene
Elizabeth
,
our
late
soueraigne
of
blessed
memory
,
and
now
(
blessed
be
God
,
whose
blessing
it
is
)
so
faithfully
continued
in
this
our
Realme
vnder
the
raigne
of
King
Iames
,
her
rightful
and
most
renowned
successor
:
who
as
he
hath
already
peaceably
conioined
the
2
neighbour-kingdomes
of
England
and
Scotland
,
concluding
both
vnder
the
name
of
Great
Britaine
:
so
there
is
nothing
(
say
misdeeming
Malecontents
what
they
wil
)
there
is
nothing
that
he
so
vehemently
desireth
,
as
the
vniting
of
those
other
2
kingdomes
,
the
kingdome
of
Christ
,
and
the
kingdome
of
Antichrist
,
by
reducing
and
bringing
backe
to
the
sheepefold
of
Christ
,
the
Greate
shepheard
and
Bishop
of
our
souls
,
those
silly
wandering
sheepe
that
so
long
haue
straied
vpon
the
7
mountaines
of
Rome
.
Which
religious
work
of
his
would
(
doubtlesse
)
prosper
the
better
in
his
hands
,
and
take
a
much
more
speedie
effect
,
were
it
not
that
Iannes
also
,
and
Iambres
resist
Moses
:
were
it
not
that
the
home-borne
contentions
of
our
mutinous
,
turbulent
,
and
dogmatical
Novelists
,
are
too-too-high-handed
:
&
that
the
soule
of
the
Church
is
troubled
Propter
quadrigas
Aminadab
,
by
reason
of
the
chariots
of
her
voluntarie
,
&
willing
people
,
Iewish
Synagogue
to
crucifie
our
Savior
Christ
:
but
by
reason
of
the
true
heires
&
successors
of
the
Scribes
&
Pharises
;
who
may
rightly
be
called
chariots
,
because
they
draw
the
people
which
way
they
lust
:
&
the
Chariots
of
Aminadab
,
which
signifieth
,
Populus
meus
spontaneus
,
my
readie
or
willing
people
,
because
the
people
are
(
many
of
them
)
as
willing
to
be
led
,
as
they
to
lead
them
.
These
Chariots
as
they
are
drawne
a
maine
with
the
wilde-horses
of
their
owne
head-strong
fansies
:
so
doe
they
also
draw
whole
multitudes
after
them
,
and
lead
captiue
simple
women
laden
with
sinne
,
and
grosslie
abuse
the
ignorance
of
manie
honest
and
well-meaning
Christians
,
to
their
own
advantage
.
These
be
they
,
that
wil
not
suffer
the
Church
to
sleepe
,
nor
the
Heades
of
her
Temples
(
her
Reverend
and
learned
Prelats
)
to
take
any
rest
,
vnlesse
they
first
put
of
their
seemelie
and
decent
ornaments
,
their
surplisse
,
cope
,
cap
and
all
,
to
them
.
J
wil
not
say
(
as
perhaps
J
truelie
might
)
that
their
fond
and
new-found
opinions
,
are
Sathans
bals
of
wilde-fire
wherewith
they
haue
set
on
fire
the
Church
of
God
,
Nor
wil
J
liken
them
to
a
man
(
such
a
one
as
St
Bernard
speakes
of
in
his
declamations
)
set
vpon
the
pinnacle
of
a
temple
,
Aura
popularis
,
the
breath
of
the
people
,
or
Aurum
populare
,
the
wealth
of
the
people
;
Nor
would
J
wish
them
,
for
breaking
the
peace
of
the
Church
,
to
be
thrust
into
a
Iakes
,
there
to
end
their
daies
,
as
Irenaeus
,
and
Abundius
were
by
Valerian
quod
Sanctae
Concordiae
corpus
è
templo
extraxissent
:
because
they
had
haled
the
Image
of
Concorde
out
of
the
temple
:
But
yet
thus
much
J
wil
be
bold
to
tel
them
,
that
they
are
too-too-like
Antonius
Alexandrinus
in
Suidas
:
Yea
(
more
than
this
)
in
Christs
sted
,
for
Christs
sake
,
and
for
their
own
sake
,
and
for
the
Churches
sake
,
in
the
bowels
of
our
blessed
Saviour
,
J
hartilie
beseech
them
,
that
they
would
see
euen
in
this
their
day
,
the
things
that
belong
vnto
their
peace
:
that
if
by
studiousnes
of
peace
,
they
wil
not
turne
their
helmets
into
bee-hiues
(
as
it
is
in
the
Emblem
:
)
yet
by
furiousnes
of
rage
against
the
discipline
of
the
Church
,
they
would
not
turne
the
Church
(
the
helmet
of
saluation
,
)
into
a
nest
of
waspes
:
that
as
Numa
Pompilius
is
said
,
Common
enemy
,
(
which
practise
of
theirs
was
therevpon
prouerbially
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
ioining
of
the
Cretensians
:
)
so
vnlesse
they
will
be
worse
than
evill
beasts
(
for
so
the
Cretensians
are
call'd
out
of
one
of
their
owne
Poëts
,
Papists
,
and
Atheists
:
who
like
the
Mirmaide
,
&
the
Dolphin
,
take
their
pastime
in
the
troubled
waters
,
while
the
ship
of
the
Church
is
beaten
,
and
tossed
,
and
torne
asunder
with
a
tempest
.
Thus
farre
haue
our
Novelists
(
the
chariots
of
the
people
)
drawne
me
.
Happy
now
,
&
thrice-happy
should
J
think
my selfe
,
if
as
the
Prophet
Ezechtel
in
his
vision
,
saw
Rotam
in
rotâ
:
One
wheele
in
another
wheele
;
Returne
,
returne
ô
Shulamite
:
returne
,
returne
.
J
should
now
proceede
to
the
Reason
of
the
Admonition
,
including
(
as
J
told
you
)
a
three-fold
promise
:
1
That
we
may
behold
thee
:
that
is
,
That
my
Father
,
my selfe
,
and
the
holy
Ghost
may
cast
a
favourable
aspect
on
thee
.
Secondly
,
that
we
may
behold
thee
:
that
is
,
That
my selfe
with
the
rest
of
thy
friends
&
wel-willers
,
euen
the
glotious
society
of
Angels
may
respect
thee
.
Thirdly
,
That
we
may
behold
thee
;
that
is
,
That
both
J
thy
redeemer
may
looke
vpon
thee
with
a
fatherly
and
compassionate
ey
of
mercy
:
&
that
thou
maist
also
looke
into
thy selfe
with
a
syncere
,
and
single
eie
of
simplicity
.
But
neither
wil
my
out-worn
strength
giue
leaue
,
nor
the
time
(
which
is
already
past
it's
limits
)
permit
,
nor
(
J
think
)
the
repining
of
your
bellies
suffer
me
,
to
enter
vpon
so
copious
a
discourse
,
as
this
triple
Reason
woulde
require
.
Here
therfore
J
make
my
ful
period
.
Now
the
very
God
of
peace
sanctifie
you
throughout
,
&
I
pray
God
that
your
whole
spirit
,
and
soule
,
and
body
,
may
be
kept
blamelesse
vnto
the
coming
of
our
Lord
Iesus
Christ
:
To
whom
,
with
the
father
,
&
the
holy
Ghost
,
one
immortal
,
inuisible
,
only
wise
,
&
al
good
God
,
in
person
three
,
in
essence
one
,
be
ascribed
all
power
,
dominion
,
and
Maiesty
both
now
and
for
evermore
.
Amen
.
FINIS
.