SERMONS
OF
THE
RIGHT
REVEREND
FATHER
IN
GOD
MILES
SMITH
,
LATE
LORD
BISHOP
OF
GLOCESTER
.
TRANSCRIBED
OVT
OF
HIS
ORIGINALL
MANVSCRIPTS
,
AND
NOW
PVBLISHED
FOR
THE
COMMON
GOOD
.
PSALME
112.6
.
The
Righteous
shall
be
in
euerlasting
Remembrance
.
PROVERBS
10.7
.
The
memory
of
the
Iust
is
blessed
.
LONDON
,
Printed
by
Elizabeth
Allde
for
Robert
Allot
,
dwelling
at
the
Blacke
Beare
in
Pauls
Church-yard
.
1632.
NOBILISSIMIS
,
ACPIETATE
,
ET
PRVDENTIA
SPECTATISSIMIS
DOMINIS
.
-
DN
.
HENRICO
COMITI
DANBIENSI
,
ET
-
DN
.
EDVARDO
COMITI
,
NORVICENSI
,
HAS
Reuerendi
in
Christo
Patris
,
&
doctissimi
Praesulis
,
Milonis
SMITHI
,
Gloucestrensis
nuper
Episcopi
Conciones
.
Humillimè
dedicat
qui
D.
V.
plurimum
debet
.
I.
S.
THE
PREFACE
.
THESE
Sermons
following
,
which
grauely
fell
from
the
lips
of
this
worthy
Bishop
,
some
of
them
in
the
ordinary
course
of
his
Ministery
,
other
some
at
more
speciall
times
,
are
now
by
the
Religious
care
and
industry
of
certaine
of
his
friends
and
neere-ones
imprinted
,
and
sent
forth
into
publicke
view
.
Polego
&
oleum
,
&
operam
perdidi
;
And
to
complaine
in
the
Prophets
phrase
,
I
haue
spent
my
money
for
that
which
is
not
bread
,
and
my
labour
,
Isay
55.2
.
for
that
which
satisfieth
not
.
But
now
,
he
that
shall
with
iudgement
reade
these
ensuing
labours
,
will
finde
somewhat
more
than
a
naked
Title
to
commend
them
.
And
albeit
diuers
of
them
seeme
to
be
the
fruits
of
his
younger
yeeres
,
and
come
not
forth
in
that
lustre
and
beauty
as
the
Author
,
had
he
purposed
to
haue
made
them
publicke
,
could
,
and
would
haue
sent
them
,
(
being
transcribed
from
his
Originall
Manuscripts
,
as
they
fell
to
hand
,
without
choice
)
yet
such
they
are
,
as
I
perswade
my selfe
,
will
passe
the
eyes
of
the
Learned
(
who
are
fittest
&
ablest
to
iudge
)
not
without
deserued
approbation
.
There
is
in
them
as
well
matter
for
the
vnderstanding
to
worke
vpon
,
whereby
the
Reader
may
be
made
Eruditior
,
the
better
Scholar
,
as
to
moue
the
affections
,
wherby
he
may
become
Melior
,
the
better
Christian.
Milke
and
strong
meate
both
for
men
and
babes
;
the
wise
may
thence
be
made
more
wise
,
and
the
weake
more
strong
.
Concerning
the
man
himselfe
,
whose
memory
in
many
respects
is
blessed
,
how
much
might
be
spoken
of
him
,
how
many
singular
gracious
parts
he
had
,
deseruing
commendation
on
his
behalfe
,
imitation
on
ours
,
it
cannot
in
a
few
words
be
expressed
.
But
for
my
part
,
I
purpose
not
here
to
vndertake
a
story
of
his
life
,
I
was
not
so
exactly
learned
therein
,
neither
haue
I
beene
sufficiently
instructed
for
so
great
a
worke
;
my
intentions
onely
driue
at
this
,
namely
,
to
let
them
know
that
knew
him
not
,
what
he
was
in
the
generall
of
his
carriage
,
confining
my
discourse
within
the
compasse
of
a
few
particulars
,
lest
otherwise
the
Preface
exceeding
the
proportion
of
the
subsequent
worke
,
that
witty
scoffe
might
be
applyed
to
me
,
that
somtime
by
the
biting
Cynicke
,
was
cast
vpon
the
Citizens
of
Myndus
:
Galat.
5.
Loue
,
Ioy
,
Peace
,
Longsuffering
,
Gentlenesse
,
Goodnesse
,
Faith
,
Meekenesse
,
Temperance
.
In
all
which
graces
he
had
so
large
a
part
,
that
should
I
runne
ouer
,
and
examine
them
particularly
with
Historicall
relation
,
and
application
to
him
,
I
suppose
that
a
few
lines
,
nay
leaues
,
would
not
containe
the
Commentary
,
that
might
be
written
of
him
.
Adde
hereunto
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
iust
and
a
religious
man
,
Luke
2.
And
as
our
Sauiour
testifieth
of
Nathaniel
,
Luke
2.25
.
Iohn
1.48
.
Iohn
1.
An
Israelite
in
whom
was
no
guile
.
And
see
how
nature
and
grace
did
cooperate
in
this
godly
Bishop
,
in
furnishing
of
him
with
an
aptitude
to
euery
good
worke
.
He
alwayes
shewed
himselfe
most
ready
to
minister
to
the
necessity
of
the
indigent
and
needy
,
hauing
a
tender
touch
euen
naturally
that
way
.
Yeerely
pensions
he
allowed
whilest
he
liued
,
as
his
great
charge
would
giue
him
leaue
,
to
be
distributed
to
the
poore
,
as
of
the
place
where
he
was
Bishop
,
so
in
other
places
where
he
had
meanes
,
besides
the
daily
reliefe
they
of
the
Citie
found
at
his
gates
.
Exhibition
of
maintenance
he
continued
to
diuers
poore
Scholars
in
the
Vniuersitie
of
Oxford
,
whose
Parents
were
not
able
to
sustaine
that
charge
,
and
was
euer
forward
in
succouring
and
releeuing
poore
Strangers
and
Trauellers
that
came
vnto
him
.
To
be
short
,
the
bread
that
he
gaue
,
it
was
not
Panis
lapidosus
,
Fabius
Verrucosus
in
Seneca
termed
a
hartlesse
sowre
gift
;
but
whether
his
Almes
were
great
or
small
,
they
were
alwayes
mixed
with
alacrity
and
cheerefulnesse
,
which
Plato
so
long
agoe
commended
in
Leptines
;
2
Corin.
9.
And
as
he
was
pitifull
to
the
poore
,
so
very
charitable
towards
all
,
and
apt
to
forgiue
wrongs
and
iniuries
done
vnto
him
,
hardly
to
be
digested
in
the
stomach
of
a
carnall
man
.
The
vertuous
and
religious
he
alwayes
praised
and
incouraged
,
vsing
instruction
and
rebuke
to
the
contrary-minded
;
not
in
the
voyce
of
Thunder
,
in
an
ouer-zealous
straine
and
heate
of
Passion
:
but
in
the
still
voyce
,
in
the
sweet
and
soft
words
of
meekenesse
,
the
most
likely
,
if
not
the
onely
way
of
winning
in
the
course
of
discipline
,
Gregory
Nazianzen
,
(
which
he
oftentimes
repeates
in
other
parts
of
his
writings
,
with
some
alteration
in
terme
,
and
phrase
of
speech
onely
,
1
Iohn
.
3.14
.
and
fained
by
the
mutuall
loue
they
beare
each
to
other
,
as
our
Sauiour
deliuers
it
.
In
like
manner
may
we
conclude
from
this
excellent
and
so
much
commended
quality
engrauen
and
stamped
by
the
finger
of
God
in
the
heart
of
this
worthy
Prelat
,
Iohn
13.35
.
to
wit
,
Charity
,
(
the
Queene
of
Vertues
,
as
one
calls
it
,
the
life
of
Vertues
,
as
another
,
)
that
he
was
no
other
then
a
liuely
fruitfull
plant
in
Gods
Vineyard
,
a
true
Disciple
,
one
that
had
rightly
learned
Christ
,
whom
God
had
made
a
great
example
of
vertue
in
this
declining
age
,
to
be
admired
easier
then
imitated
.
But
his
Piety
it
must
not
be
forgotten
;
His
care
of
Gods
true
worship
and
zeale
vnto
his
house
,
which
he
euer
loued
,
it
is
and
will
be
remembred
with
much
honour
to
his
Name
.
It
was
his
ioy
to
see
a
company
of
well-deuoted
people
to
meete
together
to
praise
God
;
and
to
that
end
did
not
onely
continue
a
Lecture
,
(
begunne
in
his
Predecessors
time
,
)
to
be
read
in
the
Cathedrall
weekely
on
the
Tuesday
,
by
the
grauest
Orthodox
and
conformable
Preachers
within
his
Dioeces
,
from
the
time
of
his
entrance
into
that
See
,
till
he
died
,
being
full
twelue
yeeres
and
vpwards
:
but
did
vsually
present
himselfe
in
the
Assembly
at
Diuine
prayers
and
Sermons
,
both
on
the
Sabbath
and
Lecture
dayes
,
if
vrgency
of
occasions
hindred
not
.
And
herein
as
his
Piety
and
Zeale
is
set
forth
vnto
vs
,
so
likewise
his
Wisedome
too
;
Priuate
deuotions
are
good
,
commended
in
the
holy
Scripture
,
yea
,
and
commanded
too
,
but
publike
are
preferred
.
Dauid
professed
that
he
would
call
vpon
God
,
Euening
,
Morning
,
and
at
Noone-day
,
and
praise
him
alwayes
,
Psal.
55.
Psalm
.
34.1
.
but
amongst
the
people
,
in
the
house
of
the
Lord
,
it
reioyced
him
much
to
doe
it
,
Psalme
,
Psalm
.
122.
122.
and
mourned
in
his
restraint
,
Psalme
42.
Now
what
is
it
that
worketh
vnanimity
in
affection
,
and
maketh
it
sure
and
strong
as
death
?
doth
not
vniformity
in
Religion
?
Catic
.
8.
Certainely
there
is
nothing
that
tyes
the
hearts
of
the
people
so
close
vnto
their
guides
and
Gouernours
,
and
maketh
them
so
faithfull
each
to
other
,
as
a
ioint
harmony
and
consent
therein
.
It
knitteth
soules
together
as
it
is
said
of
Ionathan
and
Dauid
,
1.
Sam.
18.
Yea
,
Gregory
Nazianzen
spake
of
himselfe
and
Saint
Basil
,
and
before
him
Minutius
Felix
,
of
himselfe
,
and
his
Octauius
.
Gregor.
Nazian.
in
laudem
●asilij
magn
.
Orat.
funebr
.
Crederes
vnam
mentem
in
duobus
fuisse
diuisam
.
Minut.
F●l
.
Isocrat
.
in
Orat.
ad
Demonic
.
This
the
wise
Greeke
Orator
Isocrates
well
knowing
,
doth
in
his
Paraenesis
to
Demonicus
earnestly
exhort
and
perswade
him
to
worship
the
Diuine
Power
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
alwayes
,
but
chiefely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
the
people
.
Publicke
worship
freeth
from
suspition
,
when
priuacy
therein
(
the
other
being
neglected
)
oft-times
occasioneth
iealousie
of
superstition
.
When
Xenophon
would
proue
to
the
Athenians
,
that
Socrates
had
not
brought
in
any
strange
gods
or
new
fashions
in
Religion
amongst
them
for
which
he
was
accused
,
th●
Argum●nt
of
defence
for
him
was
this
,
that
he
did
sacrifice
vpon
the
common
Altars
of
the
Citie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
saith
Xenophon
.
Now
herein
,
I
say
,
Psalm
.
85.10
.
and
would
be
there
,
and
thus
he
gained
by
it
:
from
men
a
reuerend
esteeme
;
He
was
honoured
and
beloued
of
all
sorts
.
And
God
,
I
doubt
not
,
in
Christ
,
(
after
whom
he
longed
,
euen
to
his
last
gaspe
,
)
hath
giuen
him
to
finde
the
fruit
of
his
holinesse
in
the
fruition
of
that
blessed
presence
,
where
is
nothing
but
fulnesse
of
ioy
for
euer-more
.
Touching
the
things
of
the
world
,
he
carried
himselfe
as
though
he
looked
not
after
them
,
nor
cared
for
them
;
neuer
seeking
for
(
as
I
haue
credibly
heard
)
any
preferment
that
he
had
,
before
it
was
by
Gods
Prouidence
cast
vpon
him
.
But
this
I
can
truly
report
and
from
his
owne
mouth
too
(
who
was
not
wont
to
speake
otherwise
then
became
the
seruant
of
God
)
that
the
Bishopricke
of
Gloucester
was
conferred
vpon
him
vnsought
for
,
and
vnlookt
for
,
at
the
suit
of
the
most
Reuerend
Father
,
the
Lord
Archbishop
of
Canterburie
his
Grace
that
now
is
.
He
pursued
not
honour
,
but
honour
pursued
him
.
2
Tim.
2.15
.
a
workeman
that
needed
not
to
be
ashamed
,
as
the
Apostle
speakes
.
He
began
with
the
first
,
and
was
the
last
man
of
the
Translators
in
the
worke
:
For
after
the
taske
of
translation
was
finished
by
the
whole
number
,
set
apart
and
designed
to
that
businesse
,
being
some
few
aboue
forty
,
it
was
reuised
by
a
dozen
selected
ones
of
them
,
and
at
length
referred
to
the
finall
examination
of
the
learned
Bishop
of
Winchester
,
that
then
was
Doctor
Bilson
,
and
of
this
Reuerend
Bishop
,
Doctor
Smith
,
(
viri
eximij
&
ab
initio
in
toto
hoc
opere
versatissimi
,
as
the
History
of
the
Synod
of
Dort
expresseth
him
)
who
happily
concluded
that
worthy
Labour
.
Zeale
to
promote
the
common
good
,
&c.
being
the
same
that
now
is
extant
in
our
Church
Bible
,
the
Originall
whereof
I
haue
seene
vnder
his
owne
hand
.
And
here
I
haue
occasion
offered
me
to
say
something
of
his
modesty
and
great
humility
,
who
though
he
were
so
vsefull
an
instrument
,
so
strong
a
helper
in
the
former
worke
,
as
also
the
sole
Author
of
this
latter
,
the
Preface
,
(
a
comely
gate
to
so
rich
and
glorious
a
Citie
,
)
yet
could
I
neuer
heare
that
he
did
at
any
time
speake
of
either
with
any
attribution
to
himselfe
more
than
to
the
rest
.
So
that
as
the
Sunne
the
neerer
it
commeth
to
the
Zenith
,
or
point
of
the
firmament
ouer
our
heads
,
the
lesse
shadow
it
casteth
,
so
certainely
the
higher
he
mounted
into
the
mysteries
of
Diuine
and
humane
knowledge
,
the
lower
and
lesse
he
seemed
to
be
in
his
owne
eyes
,
High
in
worth
,
and
humble
in
heart
,
as
Nazianzen
spake
of
Athanasius
.
And
now
concerning
the
course
of
his
studies
(
wherein
I
would
propose
him
as
a
patterne
to
be
imitated
by
young
Students
in
our
Vniuersities
,
)
Hee
constantly
applied
himselfe
from
his
youth
,
(
as
they
that
were
then
acquainted
with
him
knew
,
)
to
the
reading
of
Antient
Classicall
Authors
of
the
best
note
in
their
owne
languages
,
wherewith
,
as
also
with
Neoterickes
,
he
was
plentifully
stored
,
and
lusted
after
no
worldly
thing
so
much
as
bookes
,
Nullius
rei
praeterquam
librorum
auarus
,
was
sometime
his
owne
speech
merrily
,
but
(
as
I
perswade
my selfe
,
)
truly
.
For
there
was
scarcely
a
booke
(
in
so
great
a
number
)
to
be
found
in
his
Library
,
especially
of
the
Antients
,
that
he
had
not
read
ouer
à
capite
ad
calcem
,
as
hath
beene
obserued
by
those
who
haue
had
the
perusall
of
them
since
his
death
.
He
ran
through
the
Greeke
and
Latin
Fathers
,
and
iudiciously
noted
them
in
the
margent
as
he
went
,
being
fitted
for
that
purpose
,
by
the
dexterous
vse
of
his
pen
,
wherein
he
came
not
short
,
euen
of
Professors
themselues
in
that
faculty
.
The
Rabbins
also
,
so
many
as
he
had
with
their
Glosses
and
Commentaries
he
read
and
vsed
in
their
owne
Idiome
of
speech
,
and
so
conuersant
he
was
and
expert
in
the
Chaldie
,
Syriacke
and
Arabicke
,
that
he
made
them
as
familiar
to
him
almost
as
his
owne
natiue
tongue
.
But
for
the
Hebrew
this
I
can
affirme
from
credible
relation
,
that
being
vpon
a
time
sent
vnto
,
and
requested
(
whilest
he
was
a
Residentiary
in
the
Cathedrall
Church
of
Hereford
,
)
by
the
then
Deane
of
the
same
Church
,
(
vpon
some
speciall
occasion
,
)
to
reade
the
first
Lesson
at
Euening
prayer
there
;
He
yeelded
thereunto
;
and
hauing
with
him
a
little
Hebrew
Bible
,
(
the
same
I
suppose
that
he
afterwards
vsed
to
his
death
,
and
I
haue
oftentimes
seene
)
of
Plantins
Impression
,
sine
punctis
;
He
deliuered
the
Chapter
thence
in
the
English
Tongue
plainely
,
and
fully
to
that
learned
and
iudicious
Auditory
;
(
farre
be
from
all
the
least
suspition
of
ostentation
in
him
for
that
act
,
that
neuer
knew
to
boast
of
himselfe
,
or
any
thing
that
he
had
,
or
any
thing
that
he
did
.
)
Stories
of
all
times
he
knew
,
and
for
his
rich
and
accomplished
furniture
in
that
study
,
had
this
Eulogium
giuen
him
by
a
graue
and
learned
Bishop
of
this
Kingdom
,
walking
Library
.
Moreouer
he
was
so
well
acquainted
with
the
Site
of
places
,
namely
Topographie
,
and
obserued
so
well
the
time
when
euery
thing
of
note
was
done
in
those
seuerall
places
,
that
he
hath
caused
great
Trauellers
and
Scholers
falling
into
discourse
with
him
,
vpon
that
point
of
Learning
to
confesse
themselues
much
bettered
in
their
knowledges
by
his
remembrances
,
and
to
depart
away
with
admiration
of
his
skill
.
Philip.
4.8
.
What
shall
I
say
more
of
him
?
Whatsoeuer
things
were
true
,
whatsoeuer
things
were
honest
,
whatsouer
things
were
iust
,
whatsoeuer
things
were
pure
,
whatsoeuer
things
were
of
good
report
:
If
there
were
any
vertue
or
praise
,
he
thought
on
them
,
yea
,
he
sought
after
them
and
profited
in
them
.
He
liued
here
to
a
good
old
age
,
seuenty
yeeres
and
vpwards
,
guided
the
See
whereof
he
was
Bishop
,
with
discretion
and
care
,
prouided
for
his
children
,
leauing
to
euery
one
an
honest
portion
to
liue
vpon
,
and
for
the
poorer
sort
of
his
seruants
a
competent
liuely-hood
.
Hee
fought
the
good
fight
of
faith
,
and
hath
now
finished
his
course
,
and
receiued
at
Gods
hand
,
(
I
doubt
not
)
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
reward
of
victory
,
1
Cor.
9.24
.
2
Timo.
4.8
.
1
Cor.
9.
And
his
Crowne
of
righteousnesse
,
2
Timoth.
4.
2
Timot.
4.8
.
Which
neuer
shall
be
taken
from
him
.
He
made
Christhis
All
in
all
,
Coloss.
3.11
.
his
life
whilest
he
liued
,
and
found
him
in
death
his
aduantage
.
The
words
of
the
Apostle
,
Philip.
1.21
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
were
his
liuing
M●tto
,
And
none
but
Christ
,
none
but
Christ
,
his
dying
speech
.
To
conclude
,
he
turned
many
to
righteousnesse
,
whilest
he
was
in
his
Pilgrimage
here
,
Dan.
12.3
.
and
now
shineth
as
the
Starres
in
the
Firmament
.
SERMONS
OF
THE
RIGHT
REVEREND
FATHER
IN
GOD
,
MILES
SMITH
,
late
Lord
Bishop
of
Glocester
.
THE
FIRST
SERMON
.
IEREMY
9.
Verse
23.
Let
not
the
wise
man
glory
in
his
wisedome
,
nor
the
strong
man
glory
in
his
strength
,
neither
the
rich
man
glory
in
his
riches
:
Verse
24.
But
let
him
that
glorieth
,
glory
in
this
,
that
he
vnderstandeth
,
and
knoweth
me
,
&c
THE
Prophet
Zachary
in
his
first
Chapter
hath
thus
,
Your
fathers
,
where
are
they
?
and
doe
the
Prophets
liue
for
euer
?
but
did
not
my
Words
and
my
statutes
which
I
commanded
by
my
Seruants
the
Prophets
,
take
hold
of
your
fathers
?
Meaning
that
they
did
take
hold
of
their
fathers
,
These
things
came
to
them
for
ensamples
,
but
are
written
to
admonish
vs
,
on
whom
the
ends
of
the
world
are
come
.
Signifying
,
tha
tthe
Iudgements
of
God
recorded
in
the
Word
,
&
thewhole
Word
it selfe
was
not
ordained
for
the
vse
onely
of
them
,
in
whose
dayes
it
was
written
,
but
to
be
for
the
instruction
of
the
Church
in
all
succeeding
ages
.
In
a
City
of
Egypt
called
Diospolis
,
in
a
Temple
there
called
Pylon
,
there
was
pictured
a
little
boy
to
signifie
Generation
,
Clem.
Alexandr
.
lib.
5.
Stromat
.
and
an
old
man
,
to
signifie
Corruption
,
also
an
Hawke
,
a
symbole
of
God
(
for
the
quicknesse
of
his
sight
,
)
and
a
fish
,
a
symbole
of
hatred
:
(
Fish
were
an
abomination
to
the
Priests
of
Egypt
,
as
witnesseth
Herodotus
,
Herodot
.
lib.
2.
lib.
2.
)
and
lastly
,
a
Crocodile
to
signify
Impudency
.
The
whole
deuice
being
layd
together
importing
this
much
,
and
preaching
this
much
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
O
yee
that
are
young
and
comming
on
,
O
yee
that
are
old
and
going
out
of
the
world
,
(
O
all
together
)
to
you
all
be
it
knowne
,
that
God
doth
hate
Impudency
.
This
hath
Clemens
Alexandrinus
in
the
5.
of
his
Stromats
.
The
like
may
be
said
of
the
present
Text
that
I
haue
in
hand
,
that
albeit
it
be
a
part
of
a
Sermon
,
that
the
Prophet
Ieremy
made
vnto
the
Children
of
Israel
a
little
before
their
captiuity
into
Babylon
,
(
wherein
he
assureth
them
,
that
piety
onely
,
and
no
carnall
sleights
or
abilities
should
be
able
to
doe
them
good
in
that
fearefull
day
,
)
and
so
might
seeme
to
be
proper
to
that
Nation
,
and
to
that
occasion
;
yet
for
all
that
,
if
we
will
not
mistake
it
,
we
are
to
take
it
for
an
euerlasting
Sermon
:
(
there
is
mention
in
the
Reuelation
of
an
euerlasting
Gospell
,
Tertullian
.
de
spectaculis
.
1.
Cor.
1.
ver.
31.
and
2.
Cor.
10.
ver.
17.
To
which
places
for
breuity
sake
I
doe
referre
you
.
And
here
that
obseruation
of
Tertull.
in
his
booke
De
spectaculis
,
hath
fit
place
:
Specialiter
quaedam
pronunciata
,
generaliter
sapiunt
:
cùm
Deus
Israelitas
admonet
disciplinae
,
vel
obiurgat
,
vtique
ad
omnes
habet
.
Certaine
things
vttered
(
in
the
Scriptures
)
for
one
special
purpose
,
or
vpon
one
speciall
occasion
,
haue
yet
a
generall
drift
or
importment
:
when
God
admonisheth
the
Israelits
of
their
duty
or
findeth
fault
with
them
,
(
for
neglect
thereof
,
)
it
concerneth
all
.
So
then
as
the
Apostle
saith
to
Timothie
,
That
he
suffered
trouble
for
the
Gospels
sake
vnto
bonds
,
but
the
Word
of
God
was
not
bound
:
That
he
being
dead
,
yet
speaketh
;
So
it
may
said
in
some
sort
of
the
Prophet
Ieremy
,
that
though
he
were
bound
,
as
concerning
bodily
presence
to
his
Countrymen
the
Iewes
,
and
though
his
bones
are
rotten
long
sithence
,
yet
for
all
that
his
words
remaine
liuely
in
operation
,
euen
to
this
day
,
and
by
the
same
he
speaketh
and
preacheth
vnto
vs
now
here
assembled
.
And
what
doth
he
speake
vnto
vs
in
the
words
of
my
Text
?
In
summe
&
in
grosse
this
much
,
to
purge
out
the
old
leauen
of
arrogancy
and
insolency
,
that
we
may
be
a
sweet
leauen
of
modesty
,
and
thankfulnesse
vnto
the
Lord
.
In
particular
these
two
points
,
first
,
that
we
would
weane
our selues
from
all
carnall
boasting
,
whether
of
our
wit
&
cunning
,
or
of
our
power
and
authority
,
or
of
our
wealth
and
other
abilities
;
this
in
the
former
verse
.
Secondly
,
that
we
would
entertaine
&
embrace
a
spiritual
kind
of
reioycing
for
Gods
great
mercies
and
fauours
towards
vs
,
and
namely
for
this
,
that
he
hath
vouchsafed
to
reueale
himselfe
&
his
truth
and
mercy
vnto
vs
,
this
in
the
later
verse
.
Touching
the
former
,
Many
are
deceiued
(
beloued
)
concerning
the
mat-terof
boasting
;
for
neither
is
it
proper
to
a
few
fooles
onely
,
as
some
haue
imagined
,
(
for
these
fooles
are
found
euery
where
)
neither
is
it
a
fault
of
vanity
onely
or
indiscretion
,
but
euen
of
iniquity
&
sinfulnes
.
If
any
doubt
of
the
general
spreding
of
the
infection
,
&
whether
it
be
epidemicall
,
let
him
think
but
of
two
sayings
,
the
one
of
Salomon
the
other
of
Seneca
.
In
the
20.
of
the
Prouerbs
Salomon
saith
,
Many
will
boast
,
euery
one
of
his
goodnesse
,
but
who
can
finde
a
faithfull
man
?
Where
he
sheweth
the
fault
to
be
generall
,
Regum
nobis
induimus
animos
,
Seneca
epist.
47.
euery
one
of
vs
beareth
the
minde
of
an
Emperour
;
then
we
will
not
be
farre
behind
for
boasting
.
This
for
sentences
:
as
for
examples
,
let
me
produce
vnto
you
but
two
of
hundreds
,
namely
,
of
Cato
the
elder
,
&
of
Tully
.
What
a
notable
man
was
Cato
the
elder
!
He
had
that
commendation
giuen
him
by
consent
,
which
none
in
his
time
was
thought
to
deserue
except
it
were
one
,
to
be
Optimus
Orator
,
optimus
Senator
,
Plinius
hist.
&
optimus
Imperator
(
as
Plinie
reporteth
)
to
wit
,
a
most
singular
Orator
,
a
most
singular
Senator
or
Statesman
,
and
a
most
singular
Generall
:
and
yet
this
so
incomparable
a
man
,
was
so
much
giuen
to
boast
himselfe
,
that
his
veriest
friends
were
ashamed
of
him
.
As
for
Tully
,
he
was
so
excellently
qualified
,
that
none
but
a
Tully
,
that
is
,
one
admirably
eloquent
,
is
sufficient
to
speake
of
his
worthinesse
:
and
yet
this
is
not
left
vnremembred
by
them
that
were
willing
to
conceale
a
small
blemish
in
him
,
that
his
speech
which
flowed
from
him
as
sweet
as
the
hony
,
hee
made
to
taste
as
bitter
as
worme-wood
many
times
,
by
his
interlacing
of
his
owne
praises
.
Thus
,
as
dead
flies
corrupt
the
sweet
oyntment
,
as
Salomon
saith
,
P●utarchus
lib.
de
ratione
vel
modo
qu●
qui●
seipsum
la●det
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
Cö●rai●●i●iam
many
will
fall
to
boast
themselues
,
and
though
they
offend
God
,
&
be
offensiue
to
men
,
yet
they
will
doe
it
.
That
such
doe
offend
God
(
not
onely
are
displeasing
to
men
)
may
appeare
hereby
,
first
,
for
that
God
doth
expressely
forbid
it
,
as
in
my
Text
,
and
in
diuers
other
places
of
the
Scripture
.
Secondly
,
for
that
he
hath
sharpely
punished
this
sinne
not
onely
in
his
enemies
,
as
in
old
Babel
,
I
am
,
and
none
else
,
I
shall
be
a
Lady
for
euer
,
and
in
now
Babel
for
her
proud
names
of
blasphemy
,
wherof
this
was
one
,
Hieronym
.
Algasiae
quaest.
11.
as
Hieronymus
saith
,
Roma
aeterna
,
Rome
shall
flourish
for
euer
:
but
also
in
his
dearest
children
,
as
in
Dauid
,
for
numbring
the
people
of
a
vaine-glorious
mind
,
God
forbid
that
I
should
glory
but
in
the
Crosse
of
our
Lord
Iesus
Christ
:
God
forbid
.
And
to
the
Corinthians
,
If
I
must
needs
glory
,
I
will
glory
of
mine
infirmities
;
Deforme
est
de
seipso
praedicare
,
falsa
praesertim
:
〈◊〉
.
Offic.
1.
It
is
an
euil-fauoured
thing
to
make
vaunt
of
ones
owne
doings
,
specially
if
he
lye
neuer
so
little
.
And
the
Greeke
Orator
saith
,
To
speake
of
my selfe
(
that
which
may
sound
to
mine
owne
praise
)
I
take
it
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
odious
a
thing
,
nay
so
burdenous
and
so
irkesome
,
Shall
the
pitcher
exalt
it selfe
against
the
potter
?
or
the
thistle
say
,
I
am
not
a
thistle
?
man
new-borne
is
like
a
wilde
Asses
colt
,
as
Iob
saith
.
Gregor.
de
curâ
Pastor
.
parte
prima
.
Isidor
.
Pelusi●t
.
epist.
(
Isidorus
Pelusiota
sayth
of
the
affection
that
we
beare
to
another
,
that
it
is
pur-blind
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
much
more
then
is
it
true
of
selfe-affection
?
)
we
should
know
God
and
the
height
of
his
fauour
,
and
the
breadth
of
his
loue
,
and
the
worth
of
his
pardon
,
and
so
be
prouoked
to
greater
thankefulnesse
towards
him
▪
also
wee
should
know
our selues
and
the
summe
of
our
debt
,
and
the
depth
of
our
misery
,
and
so
bee
stouped
and
humbled
,
and
vrged
to
make
supplication
to
our
God
.
To
these
two
duties
of
humility
and
thankefulnesse
,
the
whole
Law
and
the
Prophets
,
and
Euangelists
,
and
Apostles
,
and
whatsoeuer
is
written
in
the
Booke
of
God
,
and
whatsoeuer
thence
is
to
be
colle●ted
,
may
in
some
sort
be
referred
;
and
therefore
forasmuch
as
pride
is
such
a
speciall
hinderance
to
the
performance
of
these
speciall
duties
,
no
maruell
if
the
Lord
haue
the
same
in
speciall
detestation
.
de
rup
.
Epitome●
vniuersi
,
An
Epitome
or
abridgement
of
the
whole
world
:
so
it
may
be
said
of
Pride
,
that
it
is
the
summe
of
all
naughtinesse
,
and
a
very
Sea
of
it
,
and
there
is
no
sinne
almost
but
pride
participates
with
it
.
It
is
a
kinde
of
Idolatry
,
it
maketh
a
man
to
bow
to
himselfe
,
and
to
burne
incense
to
his
owne
yarne
,
as
the
Prophet
Habbakuk
speaketh
;
it
is
a
kinde
of
sacrilege
;
The
proud
is
as
he
that
transgresseth
by
wine
,
saith
the
Prophet
.
August
.
in
Iohan.
tractat.
13.
Adulteri
sumus
,
nos
amari
v●lumus
,
non
Sponsum
,
we
are
plaine
adulterers
,
we
would
haue
our selues
to
be
loued
,
and
not
the
Bridegroome
.
Sixthly
,
a
false
witnesse
and
a
lying
glasse
it
is
,
making
vs
beleeue
that
wee
are
that
,
that
we
are
not
;
faire
,
when
wee
are
foule
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theocr.
in
Bucol
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Loue
▪
(
and
selfe-loue
much
more
)
maketh
those
things
tha●
are
not
faire
,
to
seeme
faire
,
(
it
so
blindeth
the
eye
.
)
Lastly
,
it
is
most
couetous
and
most
enuious
,
hunting
after
praise
as
after
a
prey
,
and
not
daining
that
others
should
come
neere
them
within
many
leagues
.
Stand
apart
,
come
no
neere
mee
,
for
I
am
holier
then
thou
,
said
those
proud
hypocrites
in
Esay
.
Aristotle
Ethic.
that
in
Iustice
all
vertues
are
couched
together
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
summarily
:
so
it
may
be
said
of
pride
,
that
in
it
all
vices
are
lapt
vp
together
,
as
it
were
in
a
bundle
;
and
therefore
God
hating
euery
sinne
particularly
and
by
it selfe
,
hee
must
needs
abhorre
pride
▪
which
is
a
confluence
and
a
collection
of
them
.
Now
,
as
he
hateth
pride
,
which
is
the
daughter
of
selfe-loue
,
as
I
told
you
:
so
he
hateth
all
the
daughters
of
pride
,
whereof
boasting
or
glorying
seemeth
to
be
one
of
the
youngest
and
worst
.
Sorry
Crow
,
Aur●l
▪
Vict●r
.
they
made
search
for
his
sonne
,
and
slue
him
also
,
saying
,
E
pessimo
genere
ne
ca●ulum
quidem
relinquendum
,
Of
a
vile
litter
not
one
whelpe
was
to
be
left
aliue
.
When
Noah
awoke
from
his
wine
,
and
knew
what
his
yonger
sonne
Ham
had
done
vnto
him
,
hee
cursed
euen
Hams
sonne
for
Hams
offence
,
saying
,
Cursed
be
Canaan
,
a
seruant
of
seruants
shall
he
be
,
&c.
Clemens
Alexandrinus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
that
killeth
the
wicked
parent
,
Clem.
Alexandr
.
Strom.
6.
and
spareth
his
vngracious
brattes
,
is
a
very
foole
.
This
Iustice
appeareth
to
bee
in
God
toward
pride
and
her
daughters
:
hee
hateth
both
the
one
and
the
other
,
yea
,
hee
hateth
all
them
that
be
in
loue
with
either
.
I
shall
not
need
,
I
hope
,
to
proue
that
vaine
glory
is
prides
owne
daughter
,
for
that
were
to
proue
a
crab
to
come
of
a
crab-tree
,
or
a
blacke-berry
of
a
bryer
,
or
drosse
of
the
corruption
of
mettall
,
or
scumme
of
the
vncleannesse
of
the
meate
.
What
is
choler
else
,
they
say
,
but
the
froth
of
blood
,
spuma
sanguinis
?
and
so
,
what
is
glorying
else
,
but
a
very
froth
of
pride
?
they
froth
out
their
owne
shame
,
while
they
boyle
vp
with
their
owne
praises
:
and
if
vaunting
be
in
the
branch
,
vanity
is
in
the
roote
,
that
is
certaine
.
All
boasting
therefore
is
to
be
auoyded
and
abhorred
as
bad
fruit
of
a
bad
tree
;
and
if
all
boasting
,
then
boasting
of
wisedome
,
or
strength
,
or
riches
,
as
it
followeth
in
my
Text
,
Let
not
the
wise
man
glory
in
his
wisedome
,
&c.
Of
boasting
in
generall
wee
haue
spoken
enough
already
:
now
let
vs
see
more
particularly
,
what
be
the
things
that
he
forbiddeth
vs
to
boast
of
.
The
Prophet
setteth
downe
three
,
the
first
,
wisedome
,
the
second
,
strength
,
the
third
,
riches
;
of
these
I
am
to
speake
in
order
.
Quod
generi
attrib●tum
est
,
etiam
in
specie
redundat
,
saith
Tertullian
:
That
which
is
true
in
the
generall
,
Tertul●
.
de
baptis
.
will
be
found
true
in
the
speciall
,
or
particular
,
with
aduantage
.
For
as
much
therefore
,
as
wee
haue
proued
already
,
that
boasting
in
generall
is
vnlawfull
,
I
shall
not
neede
to
proue
seriously
or
amply
,
that
it
is
vnlawfull
to
boast
of
these
particulars
,
wisedome
,
strength
,
or
riches
,
onely
a
slight
skanning
ouer
the
points
may
serue
the
turne
.
Of
wisedome
first
,
this
I
haue
to
say
,
that
of
all
the
gifts
wherewith
the
Lord
doth
beautifie
the
soule
of
man
,
none
seemeth
to
be
comparable
to
it
;
sure
I
am
,
none
ought
to
be
preferred
to
it
.
For
it
is
the
very
sterne
of
the
vessell
,
the
very
Sunne
of
our
Firmament
,
the
very
eye
of
our
head
,
the
very
heart
of
our
body
.
Where
wisedome
sitteth
at
the
sterne
,
there
matters
are
ordered
in
a
probable
course
to
a
laudable
end
.
But
where
wisedome
is
wanting
,
there
the
Sun
goeth
downe
at
noone-day
,
to
vse
the
Prophets
words
,
there
the
light
that
is
in
vs
,
is
turned
into
darkenesse
,
as
Christ
speaketh
;
and
then
how
great
is
the
darkenesse
!
So
thought
Lactantius
,
Vt
Sol
oculorum
,
sic
sapientia
lumen
est
cordis
humani
:
As
the
Sunne
is
the
light
of
our
eyes
,
Lactant.
li.
2.
c.
8.
so
the
light
of
our
heart
is
wisedom
.
So
thought
the
Poet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Fields
,
Cyprian
ad
Quirin
.
lib.
3.
as
Cyprian
saith
,
In
nullo
gloriandum
,
quia
nostrum
nihil
est
:
wee
are
to
boast
of
nothing
,
because
nothing
is
our
owne
,
or
of
our selues
,
and
Augustin
vpon
Iohn
saith
,
Christ
said
not
,
Without
me
you
can
doe
little
:
but
,
Without
me
you
can
doe
nothing
.
Where
then
is
glorying
?
Is
it
not
excluded
?
For
if
it
were
lawfull
to
boast
of
that
which
is
not
our
owne
,
then
the
Crow
might
haue
been
iustified
for
brauing
it
with
her
borrowed
feathers
,
or
stolne
(
furtiuis
coloribus
)
&
the
Asse
for
ietting
with
the
Lyons
skinne
about
him
,
and
the
Ape
for
skipping
vp
&
downe
in
his
masters
Iacket
;
but
now
these
were
ridiculous
in
so
doing
:
therefore
we
cannot
reasonably
boast
of
that
which
is
not
our
owne
,
except
we
will
be
like
to
these
vnreasonable
beasts
;
let
this
be
the
first
reason
against
glorying
in
wisedome
.
The
second
this
,
Our
wisedome
is
many
wayes
vnperfect
;
therefore
if
we
be
wise
,
we
will
not
bragge
of
it
;
for
will
any
bragge
of
his
lame
leg
,
or
his
one
eye
?
Indeede
now
I
remember
,
Plutarch
.
in
Agesila
.
&
Sertor
.
Agesilaus
bragged
of
his
club-foot
,
and
had
neuer
done
bragging
of
it
;
also
Sertorius
bragged
of
his
one
eye
,
and
had
neuer
done
bragging
of
it
;
but
by
their
leaue
,
I
thinke
this
bragging
was
but
from
the
teeth
outward
,
and
rather
to
preuent
and
forestall
others
from
gibing
,
then
of
any
delight
that
they
tooke
therein
themselues
,
(
bragging
lightly
breaketh
not
forth
,
but
some
inward
ioy
or
tickling
helpeth
it
forward
)
and
therfore
it
was
like
to
the
same
Sardonius
risus
,
&
notwithstanding
that
exception
,
the
proposition
remaineth
firme
,
that
we
boast
not
naturally
or
vsually
of
our
infirmities
or
imperfections
.
But
now
our
wisedome
is
vnperfit
and
very
vnperfit
,
why
then
should
any
boast
of
it
?
That
it
is
vnperfit
Saint
Paul
sheweth
,
1.
Cor.
13.
We
know
in
part
,
and
we
prophesie
in
part
.
Againe
,
now
we
see
in
a
glasse
darkely
,
yea
,
and
that
which
an
Egyptian
Priest
said
to
a
Grecian
,
Plato
in
Timaeo
.
Pl●●
.
lib.
7.
ca.
31.
by
the
report
of
Plato
,
Ye
Grecians
are
alwayes
children
.
The
same
will
be
found
true
,
not
onely
of
the
Grecians
,
but
of
the
Egyptians
themselues
,
and
of
the
English
and
all
;
For
vnderstanding
,
wee
are
but
children
.
I
grant
,
that
in
all
ages
and
in
all
Nations
some
haue
gone
away
with
the
name
of
wisedome
;
as
that
Roman
Conelius
Nasica
,
was
so
called
,
that
Grecian
that
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Democritus
Abderita
was
so
called
;
that
Iew
that
was
surnamed
Hochacham
,
Aben-Ezra
was
so
surnamed
,
so
were
also
R.
Iebudah
,
and
R.
Ionah
,
as
appeareth
by
Kimchi
,
in
his
Micdol
.
That
Brittaine
that
was
called
the
Sage
:
Gildas
was
so
called
,
Gildas
sapiens
,
&c.
Yet
for
all
that
,
to
talke
of
wisedome
indeede
,
The
depth
saith
,
It
is
not
in
me
:
the
Sea
also
saith
,
It
is
not
with
me
,
as
Iob
saith
.
Irenaeus
lib.
2.
cap.
49.
Vt
semper
quidem
Deus
doceat
,
homo
autem
semper
discat
quae
sunt
à
Deo
?
That
God
might
haue
alwayes
somewhat
to
teach
vs
,
and
that
man
might
haue
to
learne
alwaies
those
things
that
are
of
God
?
What
a
modest
speech
is
that
of
Augustin
;
Quò
me
contemnas
,
August
.
contra
Origenist
.
&
Priscillianist
.
quem
magnum
putas
esse
Doctorem
,
&
c
?
That
thou
maist
(
no
longer
haue
me
in
admiration
,
but
)
contemne
me
whom
thou
takest
to
be
so
great
a
Doctor
?
I
cannot
tell
what
the
same
Thrones
,
and
Dominions
,
and
Principalities
,
and
Powers
doe
meane
,
nor
wherein
they
differ
.
I
will
not
trouble
you
with
moe
quotations
to
this
purpose
.
So
then
,
Holinesse
'to
the
Lord
,
meaning
to
the
Lord
only
;
and
as
St.
Paul
to
Timothie
ascribeth
immortalitie
to
the
Lord
,
[
*
](A12481-e4320-b)
*
Canutus
.
King
of
this
Land
contended
,
that
the
name
of
King
was
due
onely
to
the
King
crucified
,
Iesus
Christ
:
so
surely
the
name
of
wisedome
is
due
,
and
to
be
ascribed
to
God
onely
,
as
being
onely
wise
.
Why
it
is
so
ascribed
by
Saint
Paul
in
expresse
words
,
in
the
fore-named
Epistle
,
Vnto
the
King
immortall
,
inuisible
,
vnto
God
onely
wise
,
&
.
Yea
,
what
say
you
,
if
heathen
men
themselues
,
as
arrogant
as
they
were
,
haue
acknowledged
no
lesse
?
Laertius
writeth
,
Laertius
in
Thalete
.
that
certaine
young
men
of
Ionia
standing
vpon
the
Sea
shore
,
and
beholding
Fisher-men
making
of
a
draught
,
agreed
with
them
a-great
for
their
draught
,
that
what
they
should
hale
vp
to
land
in
their
net
,
should
be
theirs
.
Now
it
was
so
(
by
Gods
prouidence
)
that
together
with
certaine
fish
,
they
inclosed
a
certaine
piece
of
plate
(
which
no
man
knew
when
it
was
sunke
there
)
and
dragged
the
same
to
land
in
their
net
.
The
same
being
claimed
and
seized
vpon
by
the
young
men
,
by
vertue
of
their
bargaine
,
they
cast
betweene
them
how
to
dispose
of
it
.
But
when
they
could
not
agree
about
the
sharing
of
it
,
they
sent
to
the
Oracle
for
resolution
from
thence
.
They
were
returned
answer
from
the
Oracle
,
to
send
it
to
the
Wisest
.
They
send
it
therefore
to
Thales
their
countrie-man
,
a
man
of
great
note
in
those
dayes
for
wisedome
.
But
when
it
was
brought
to
him
,
hee
disabled
himselfe
,
and
disdained
the
name
of
Wise
,
and
sent
it
to
such
a
one
as
being
more
wise
then
he
.
The
second
also
hee
would
none
of
it
,
but
sent
it
to
a
third
,
and
the
third
to
a
fourth
,
&c.
and
so
they
posted
it
from
one
to
another
,
till
seuen
had
it
.
The
seuenth
and
last
Solon
,
he
made
no
more
adoe
,
but
sent
it
to
the
Temple
at
Delphi
,
for
a
present
to
God
,
acknowledging
him
onely
to
be
wise
.
A
maruelous
confession
for
heathen
men
to
make
,
touching
the
alone
wisedome
of
God
.
And
thus
God
that
ordained
his
praise
out
of
the
mouthes
of
babes
and
sucklings
,
the
way
of
man
is
not
in
himselfe
,
as
Ieremy
saith
,
Let
not
the
wise
man
glory
in
his
wisedome
,
&c.
If
any
wisedome
might
be
boasted
of
,
surely
one
of
those
kindes
of
wisedomes
that
I
erst
reckoned
vp
vnto
you
,
to
wit
,
wisedome
or
skill
in
the
Arts
,
wisedome
or
knowledge
in
Diuinity
,
wisedome
or
policy
touching
matters
of
State
:
but
these
you
haue
heard
,
are
not
to
be
relyed
vpon
,
because
they
are
vncertaine
,
because
they
are
vnperfit
:
and
therefore
much
lesse
are
we
to
rely
vpon
any
such
as
is
worse
,
or
inferiour
to
these
.
But
yet
the
world
is
the
world
,
it
hath
done
so
,
&
doth
so
,
yea
,
and
blesseth
it selfe
for
so
doing
;
therefore
this
wound
hath
need
to
be
searched
&
ransacked
a
little
deeper
.
Homer
,
I
remember
,
Cyprian
.
Hieronym
.
Augustine
.
crieth
out
against
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Discord
,
O
,
I
would
it
were
perished
(
and
therefore
)
out
of
the
company
of
the
gods
and
men
.
So
Cyprian
against
Couetousnesse
,
O
detestabilis
caritas
mentium
,
&c.
O
the
same
detestable
blindenesse
of
mens
minds
,
&c.
Hieronymus
against
Luxury
or
lechery
,
O
ignis
infernalis
luxuria
,
O
Lechery
a
very
hellish
fire
.
Augustine
against
error
&
mistaking
;
O
errare
,
O
delirare
;
O
what
a
vile
thing
it
is
to
be
blinded
with
error
,
&c.
Thus
euery
one
cryed
out
against
those
sins
wherewith
their
times
were
most
pestered
&
poisoned
.
Surely
if
I
were
appointed
to
touch
the
sore
of
the
daughter
of
our
people
,
(
we
haue
many
so
res
,
from
the
crowne
of
our
head
to
the
sole
of
our
feete
,
we
are
little
else
but
sores
and
botches
and
biles
)
but
yet
if
I
were
to
touch
that
which
doth
most
of
all
apostumate
and
ranckle
,
then
I
ought
to
cry
out
,
O
Policy
,
policy
.
Policy
I
meane
falsely
so
called
;
but
indeed
cunning
and
cudgeling
.
This
letteth
that
the
Prince
and
the
Realme
cannot
be
serued
many
times
as
they
should
be
,
nor
Iustice
administred
in
many
places
as
it
ought
to
be
,
nor
the
Gospell
of
the
Son
of
God
so
propagated
as
were
to
be
wished
.
Many
could
wish
,
that
in
musters
&
presses
,
the
likeliest
men
to
doe
seruice
,
and
not
the
weakest
of
friends
should
be
appointed
;
also
,
that
they
were
holpen
to
their
right
that
suffer
wrong
;
also
,
that
the
incorrigible
were
cut
off
by
the
sword
of
Iustice
;
also
,
that
the
Sons
deceitfull
workers
craftily
crept
in
,
in
pretence
to
aduance
the
Romish
faith
,
but
indeed
to
supplant
English
loyalty
and
faithfulnesse
,
that
I
say
their
goings
out
,
&
their
commings
in
,
and
their
haunts
were
better
marked
,
and
so
the
danger
that
is
threatned
by
them
preuented
.
But
yet
to
put
our
hand
to
the
worke
,
euery
one
to
doe
some
seruice
in
his
place
,
as
for
ensample
,
Constables
to
precept
the
ablest
and
fittest
persons
for
the
warres
:
Sheriffes
to
make
returnes
of
indifferent
Iuries
for
the
tryall
of
rights
:
Iurors
to
haue
God
and
a
good
conscience
before
their
eyes
,
and
not
to
turne
aside
to
by-respects
,
&c.
This
we
will
not
be
induced
to
doe
;
Amerin
gebar
lehabe
reb
quidib
li
tab
be
dim
vaashallem
lac
be
dinac
Ionathan
methurgem
.
in
Esay
.
c.
1.
v.
23.
What
letteth
vs
?
Policy
:
for
we
say
,
If
we
shall
be
precise
in
our
office
this
yeere
,
or
in
this
action
at
this
time
,
others
will
bee
as
precise
against
vs
or
ours
another
time
,
and
then
what
shall
wee
gaine
by
it
?
And
if
we
should
not
leaue
somewhat
to
such
a
person
and
to
such
a
cause
,
wee
should
offend
such
a
great
One
,
and
he
will
sit
on
our
skirts
.
Thus
policy
ouerthroweth
Polity
,
that
is
the
Common-weale
;
and
thus
the
feare
of
men
casteth
out
the
feare
of
God
,
as
the
Wise
man
complaineth
.
Another
vanity
,
nay
wickednesse
I
haue
noted
vnder
the
Sun
,
and
that
is
this
;
There
be
that
haue
the
dore
of
faith
opened
vnto
them
,
and
haue
opportunity
to
heare
words
whereby
they
and
their
houshold
might
bee
saued
,
and
the
same
doe
also
consent
in
the
inward
man
to
the
doctrine
taught
and
published
among
vs
by
authority
,
that
the
same
is
the
truth
,
and
the
contrary
,
falsehood
▪
and
yet
to
giue
their
names
vnto
the
Gospell
soundly
,
or
to
protest
against
Popery
and
superstition
zealously
,
they
will
not
be
drawne
.
What
with-holdeth
them
?
Policy
;
for
they
thinke
that
continuing
doubtfull
,
nay
though
they
should
be
enemies
,
if
but
secret
ones
,
they
shall
leese
nothing
,
the
State
holding
as
it
doth
,
these
be
the
times
of
mercy
(
though
certaine
vngratefull
men
crie
out
against
them
,
as
though
they
were
bloody
,
for
none
other
cause
,
but
for
that
they
are
restrained
from
shedding
innocent
blood
,
as
heretofore
they
were
wont
in
the
dayes
of
their
tyranny
)
and
if
there
should
bee
a
change
,
then
their
very
doubtfulnesse
and
staggering
would
be
remembred
,
and
they
aduanced
thereby
.
Demetrius
,
Take
heed
,
my
masters
,
lest
while
you
be
so
scrupulous
for
heauen
and
heauenly
matters
,
you
leese
not
the
earth
in
the
meane
time
,
and
your
earthly
possessions
.
So
some
seeme
to
make
no
reckoning
at
all
of
their
heauenly
inheritance
,
so
that
they
may
vphold
,
or
better
their
state
vpon
earth
.
Call
you
this
wisedome
,
or
policy
,
or
prouidence
,
or
the
like
?
Then
Achitophel
was
a
wise
man
,
to
preferre
the
expectancy
of
honour
at
the
traytor
Absaloms
hands
,
before
the
present
enioying
of
fauour
and
good
countenance
from
King
Dauid
his
anointed
Soueraigne
.
Then
Esau
was
politike
,
to
esteeme
more
of
a
messe
of
potage
,
then
of
the
blessing
,
What
is
the
chaffe
to
the
wheate
,
saith
the
Lord
,
by
the
Prophet
?
What
is
the
shadow
to
the
body
?
the
body
to
the
soule
?
What
shall
it
aduantage
a
man
to
winne
the
whole
world
if
he
leese
his
s●ule
?
or
can
any
man
saue
his
soule
that
hath
God
his
enemy
?
or
can
any
man
haue
God
to
be
his
friend
,
that
doth
double
with
him
?
Be
not
deceiued
:
as
God
is
called
Amen
,
or
True
,
in
the
Reuelation
,
and
calleth
himselfe
Truth
in
the
14.
of
Iohn
:
Hee
feedeth
on
ashes
,
a
seduced
heart
hath
deceiued
him
,
so
that
hee
cannot
deliuer
his
soule
,
and
say
,
May
not
I
erre
?
So
the
Iudgement
denounced
by
the
same
Prophet
in
another
place
,
in
respect
of
their
worldly
policy
,
you
all
kindle
a
fire
,
and
are
compassed
about
with
sparkes
;
walke
in
the
light
of
your
fire
,
and
in
the
sparkes
that
yee
haue
kindled
.
This
shall
yee
haue
of
mine
hand
;
yee
shall
lye
downe
in
sorrow
.
As
if
he
said
,
Your
turning
of
deuices
shall
it
not
be
as
the
Potters
clay
?
shall
it
not
breake
and
crimble
betweene
your
fingers
?
Take
counsell
as
long
as
you
will
,
it
shall
not
stand
;
make
a
decree
,
it
shall
not
prosper
,
saith
the
Lord
Almighty
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Homer
Odys
.
saith
the
heathen
man
.
He
that
soweth
the
wind
,
shall
reape
the
whirle-wind
,
let
him
be
sure
of
it
.
And
let
so
much
be
spoken
against
glorying
in
wisedome
,
either
rightly
so
called
,
or
falsely
so
termed
.
Let
vs
consider
now
of
the
second
thing
that
we
are
forbidden
to
boast
of
,
to
wit
,
strength
.
Nor
the
strong
man
glory
in
his
strength
.
There
haue
beene
many
strong
men
in
all
ages
;
Cael.
Rodig
.
lib.
7.
cap.
57.
strong
of
arme
,
as
that
Polydamas
that
caught
a
wild
Bull
by
one
of
his
hinder
legges
,
and
held
him
by
the
force
of
his
arme
,
for
all
that
the
Bull
could
doe
:
and
that
Pulio
(
mentioned
by
Dio
)
that
threw
stone
at
a
Towne-wall
besieged
by
Germanicus
,
Dio
in
Augusto
.
with
such
might
,
that
the
battlement
which
he
hit
,
and
he
which
was
vpon
it
,
came
tumbling
downe
;
which
made
them
that
held
the
Towne
,
through
wonderment
at
his
strength
,
Trebell
.
Po●●i●
.
to
yeeld
it
vp
;
strong
of
hand
,
as
that
Marius
(
one
of
the
thirtie
Tyrants
)
that
would
turne
aside
a
Wayne
with
one
of
his
fingers
;
and
that
Polonian
of
late
in
the
dayes
of
Stephen
Buthor
,
that
would
knap
a
horse-shoo
asunder
(
were
it
neuer
so
hard
)
betweene
his
hands
;
strong
of
arme
,
and
hand
,
and
body
,
and
heart
,
and
all
,
as
that
Aristomenes
mentioned
by
Pliny
,
Let
no
man
reioyce
or
glory
in
men
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
1.
Cor.
3.
And
againe
,
Let
him
that
glorieth
,
glory
in
the
Lord
,
1.
Cor.
10.
Not
themselues
to
glory
in
themselues
,
Then
said
I
,
Better
is
wisedome
then
strength
.
By
an
example
,
as
in
the
same
Chapter
,
verse
14.
A
little
City
and
few
men
in
it
,
and
a
great
King
came
against
it
,
and
compassed
it
about
,
and
built
Forts
against
it
,
and
there
was
found
therein
a
poore
and
wise
man
,
and
he
deliuered
the
City
by
his
wisedome
,
&c.
Thus
Salomon
:
Nature
also
hath
taught
as
much
,
both
in
plaine
words
,
and
by
examples
:
In
plaine
words
,
as
Musaeus
,
God
hath
chosen
,
as
the
foolish
things
of
the
world
,
to
confound
the
wise
;
So
the
weake
things
of
the
world
,
many
times
to
confound
the
strong
.
And
this
may
be
a
third
reason
against
glorying
in
strength
,
because
God
himselfe
doth
many
times
set
himselfe
against
the
mighty
.
Xenophon
himselfe
saw
so
much
,
and
saith
thus
,
God
,
as
it
would
seeme
,
taketh
a
pleasure
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
To
exalt
the
base
,
Xenoph.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
lib.
6.
and
to
pull
downe
the
mighty
.
And
why
so
?
Truly
,
not
of
enuy
to
their
greatnesse
,
(
as
it
is
written
of
Tiberius
or
Caligula
)
that
he
caused
a
goodly
tall
man
,
called
Colossus
for
his
stature
and
strength
,
of
meere
enuy
to
his
personage
,
to
fight
,
after
he
had
done
his
Law
,
till
he
was
tyred
and
slaine
:
and
as
it
is
likewise
recorded
of
Soliman
,
(
in
our
fathers
memory
)
that
hauing
a
great
German
brought
prisoner
to
him
,
of
very
enuy
,
and
both
to
the
German
nation
,
he
caused
his
Dwarfe
,
a
very
Pigmey
,
to
take
this
German
in
hand
,
(
being
a
Gyant
to
looke
to
)
and
to
hacke
him
and
hew
him
,
(
being
bound
to
his
hand
)
&
to
haue
many
courses
at
him
,
(
as
if
a
child
were
set
to
thwite
a
tree
asunder
)
and
at
length
with
much
adoe
to
get
him
downe
&
so
to
poach
him
in
and
kill
him
.
O
no!
God
is
of
no
such
nature
,
as
he
saith
himselfe
in
Esay
,
Anger
is
not
in
me
,
So
it
may
be
said
most
truely
of
him
,
Synesius
ep.
103.
saith
,
that
strength
and
prudence
seldome
whiles
concurre
:
but
hee
vnderstandeth
,
I
thinke
,
enormous
strength
in
a
huge
vast
body
,
otherwise
his
speech
is
not
iustifiable
)
for
many
strong
haue
beene
exceeding
crafty
withall
,
as
Aristomenes
of
old
(
of
whom
I
spake
ere
while
)
and
George
Castriot
of
late
(
in
comparison
)
of
whom
it
is
written
,
that
they
had
the
strength
of
a
Lyon
,
and
the
wilinesse
of
a
Fox
.
But
here
is
the
quarrell
,
and
this
maketh
God
an
enemy
very
oft
to
the
strong
and
mighty
,
bec●use
by
their
strength
and
power
,
they
thinke
to
beare
out
,
and
maintaine
whatsoeuer
bad
person
,
and
whatsoeuer
bad
cause
,
and
beare
down
,
and
to
crush
,
and
to
tread
vnder
foot
,
the
most
righteous
of
the
Land
that
stand
in
their
way
.
This
doth
nettle
God
and
prouoke
him
to
displeasure
.
Id
in
summâ
fortunâ
aequius
,
Tacit.
lib.
15.
quod
validius
.
Let
me
haue
might
,
and
I
haue
right
enough
.
Sua
retinere
priuatae
domus
,
(
saith
Tiridates
in
the
same
place
of
Tacitus
)
De
alienis
certare
regialaus
.
You
would
haue
me
to
be
content
with
mine
owne
;
Why
?
it
is
for
base-spirited
men
,
for
Peasants
,
for
Boores
to
seeke
but
their
owne
;
Gentlemen
and
mighty
men
,
they
will
law
,
and
fight
for
that
which
is
another
mans
.
O
demens
,
Iuuenal
.
Satyr.
6.
ita
seruus
hom●
est
?
saith
one
in
Iuuenal
.
You
would
haue
me
to
vse
my
seruant
well
.
Ah
foole
,
is
my
man
a
man
,
is
my
Tenant
my
neighbour
,
is
my
neighbour
my
brother
?
Doth
Naboth
refuse
to
sell
his
Vineyard
to
Achab
,
to
King
Achab
?
I
will
helpe
thee
to
it
for
nothing
,
saith
Iezabel
.
And
thus
as
the
Wilde-Asse
is
the
Lyons
prey
in
the
wildernesse
,
Sirach
13.
And
as
Basil
saith
vpon
Hexameron
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Most
fishes
doe
eate
one
another
,
Basil.
Homil.
7.
in
Hexaëmeron
.
and
the
lesse
is
the
foode
of
the
greater
:
so
it
is
too
true
,
that
in
too
many
places
,
the
weaker
and
the
simpler
sort
of
men
,
are
a
prey
vnto
the
great
and
mighty
ones
,
and
these
eate
vp
Gods
people
,
as
a
man
would
eate
bre●d
,
as
it
is
in
the
Psalme
.
But
what
saith
Basil
in
the
same
place
?
Take
heed
,
saith
he
,
(
thou
oppressor
of
the
poore
,
thou
cruell
hard-hearted
man
)
lest
the
same
end
betide
thee
,
that
doth
bef
all
those
great
deuouring
fishes
,
namely
to
be
caught
thy selfe
by
the
hooke
,
or
in
the
net
,
&c.
Indeed
,
as
for
the
comfort
of
the
needy
,
and
the
deepe-sighing
of
the
poore
,
the
Lord
saith
,
That
he
will
vp
himselfe
,
and
set
at
liberty
him
whom
the
wicked
hath
●nared
:
So
for
the
confusion
of
the
vnmercifull
Cormorant
,
Iob
,
Hee
hath
deuoured
substance
,
and
he
shall
vomit
it
,
for
God
shall
draw
it
out
of
his
belly
.
And
by
the
Prophet
Esay
,
Woe
vnto
thee
that
spoylest
,
and
wast
not
spoyled
,
&c.
When
thou
ceasest
to
spoyle
,
thou
shalt
be
spoyled
.
Riches
.
Nor
the
rich
man
glory
in
his
riches
.
As
I
gaue
this
for
one
reason
,
why
strength
should
not
be
gloried
in
,
because
it
is
not
to
be
compared
to
wisedome
;
which
I
had
proued
before
,
might
not
be
allowed
to
boast
:
So
I
may
assigne
this
for
one
cause
,
why
riches
should
not
bee
boasted
of
,
because
they
are
not
comparable
to
strength
,
which
euen
now
I
excluded
from
glorying
.
For
if
the
more
excellent
cannot
be
allowed
his
liberty
,
the
inferiour
cannot
require
it
by
any
reason
.
And
the
Prophet
seemeth
to
vse
the
method
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
to
exclude
the
better
at
the
first
,
that
,
that
which
is
worse
,
might
with
lesse
adoe
be
remooved
,
or
rather
with
none
at
all
.
If
you
doubt
whether
riches
bee
worse
,
or
lesse
to
bee
esteemed
then
strength
,
you
may
be
perswaded
hereby
,
for
that
riches
doe
toll-in
enemies
,
but
strength
doth
repel
them
from
entring
,
and
also
expell
them
,
if
haply
they
bee
entred
;
also
riches
doe
make
the
theife
more
ventrous
,
but
very
seldome
doe
they
make
the
true
man
more
hardy
.
That
riches
doe
toll
and
draw
in
enemies
,
it
is
euident
by
all
Stories
.
For
what
brought
the
first
Conquerour
into
this
Iland
of
Britaine
,
but
the
Pearles
of
Britaine
,
as
Suetonius
reporteth
?
What
brought
the
Galles
into
Italy
at
the
first
,
Su●tonius
.
Plutarch
,
in
Camillo
.
but
the
Wines
of
Italy
,
as
Plutarch
witnesseth
?
So
what
brought
the
Carthaginians
into
Spaine
,
the
Graecians
,
and
Romans
,
one
after
another
into
Asia
the
lesse
,
but
the
riches
of
Asia
,
the
gold
and
siluer
of
Spaine
?
So
what
brought
the
Turkes
ouer
into
Thracia
,
and
after
into
Hungary
,
but
the
fertility
of
Thracia
,
the
golden
and
siluer
Mines
of
Hungary
?
On
the
contrary
side
,
what
maketh
the
Tartars
euer
to
inuade
,
and
neuer
to
bee
inuaded
,
but
because
they
haue
no
wealth
that
others
should
couet
after
,
and
their
neighbours
haue
wealth
,
which
their
teeth
doe
fall
a
watering
for
?
This
for
publike
inuasions
and
robberies
.
As
for
priuate
spoilings
and
pillage
,
the
learned
know
what
Q.
Aurelius
gate
,
in
the
dayes
of
Sylla
,
by
his
Grange
that
lay
commodious
to
some
great
one
;
for
loue
of
the
same
he
was
attainted
,
and
killed
among
them
that
were
to
be
put
to
death
:
whereupon
he
cryed
out
,
when
he
saw
his
name
in
the
paper
,
Fundus
Alba●us
me
perdidit
:
Out
alas
,
it
is
my
land
that
I
haue
at
Alba
,
and
not
any
offence
that
I
haue
done
,
that
is
the
cause
of
my
death
.
Pl●nius
ii
.
37.
cap.
6.
So
Pliny
writeth
of
one
Nonius
a
Senator
,
that
he
was
likewise
proscribed
,
and
condemned
to
dye
by
Antony
the
Tri●muir
,
for
none
other
crime
,
but
because
hee
had
a
precious
stone
of
a
very
great
value
,
which
Antony
or
some
of
his
followers
had
a
very
great
minde
to
.
So
Isocrates
,
speaking
of
the
times
,
when
the
Athenians
were
oppressed
by
Tyrants
(
the
Officers
that
the
Lacedemonians
had
set
ouer
them
,
as
I
remember
)
in
his
Oration
against
Euthunus
,
saith
,
that
in
those
dayes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
It
was
more
dangerous
to
haue
any
wealth
,
then
to
commit
whatsoeuer
offence
.
I
haue
told
you
already
what
Naboth
gat
by
his
Vineyard
,
and
could
tell
you
what
one
Ta●rus
mentioned
by
Tacitus
gat
by
his
Garden
,
euen
an
vntimely
,
Tacit.
lib.
12.
and
a
bloody
death
.
Pernicious
therefore
you
see
riches
are
many
times
to
the
owners
,
and
therefore
small
cause
why
they
should
be
boasted
of
;
let
this
be
one
reason
.
Another
this
,
They
be
not
lasting
nor
permanent
,
but
soone
fleete
away
,
and
are
gone
.
They
may
be
compared
to
May-flowres
,
which
yeeld
a
pleasant
sauour
for
a
few
weekes
,
and
then
before
we
are
aware
,
their
beauty
is
gone
.
Nay
,
like
to
Ionah
his
Gourd
,
Riches
doe
take
them
to
their
wings
as
an
Eagle
,
and
flee
into
the
ayre
.
Who
euer
would
haue
thought
that
Iob
from
such
wealth
,
could
haue
fallen
vpon
the
sudden
into
such
misery
?
Who
euer
would
haue
thought
,
that
King
Dionysius
must
be
faine
to
play
the
Schoole-master
,
and
to
teach
petties
before
he
dye
,
to
get
his
liuing
?
Who
euer
would
haue
thought
that
King
Perses
sonne
and
heyre
must
be
glad
to
learne
an
occupation
,
and
to
play
the
Blacke-smith
,
to
relieue
his
necessity
?
Who
would
haue
thought
,
that
the
Emperour
Charles
the
Grosse
could
want
necessaries
before
he
dyed
?
That
the
Emperour
Henry
the
fourth
,
(
that
victorious
Emperour
that
had
fought
fifty
two
pitcht
battels
)
could
fall
into
that
extremity
,
Asdrubal
Haedeus
saith
in
Liuy
,
de
considerat
.
except
it
bee
one
amongst
a
thousand
,
Cui
praesens
felicitas
si
arrisit
▪
non
irrisit
,
as
Bernard
speaketh
,
but
if
the
world
came
vpon
him
,
he
will
be
besotted
by
the
world
.
Therefore
Thucydides
recordeth
it
as
a
strange
thing
in
the
men
of
Chius
,
that
they
were
sober
for
all
their
prosperity
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thucidid
.
lib.
8.
Euagrius
.
And
Euagrius
ascribeth
this
for
a
speciall
praise
to
Mauritius
the
Emperour
,
that
in
his
prosperity
,
he
retained
his
ancient
piety
.
In
our
naturall
bodies
it
is
thus
,
the
more
fat
,
the
lesse
blood
in
the
veines
,
and
consequently
the
fewer
spirits
;
and
so
in
our
fields
,
abundance
of
wet
breedes
abundance
of
Tares
;
and
consequently
,
great
scarcity
of
corne
.
And
is
it
not
so
with
our
soules
?
The
more
of
Gods
blessing
,
&
wealth
,
the
more
weedes
of
vanity
,
and
carnality
;
and
the
more
rich
to
the
world
,
the
lesse
righteous
to
God
commonly
.
Vbi
vber
,
ib●
tuber
;
but
to
signifie
that
pride
and
arrogancy
are
companions
to
plenty
?
And
what
made
Salomon
to
pray
against
fulnesse
,
but
to
shew
,
that
as
they
must
haue
good
braines
,
Let
him
that
glorieth
,
glory
in
this
,
that
he
vnderstandeth
,
and
knoweth
me
.
Mans
wisedome
,
strength
,
and
riches
,
are
vaine
,
and
not
to
be
boasted
of
:
this
much
Ieremy
hath
told
vs
already
,
and
I
haue
proued
vnto
you
by
many
reasons
.
But
now
,
if
you
would
know
what
is
the
thing
wherein
we
may
take
true
comfort
,
and
whereof
we
may
safely
glory
,
the
same
is
none
other
thing
but
piety
or
godlinesse
,
the
true
knowledge
of
God
,
the
true
seruing
of
God
.
This
hath
the
promise
of
this
life
,
To
haue
reioyced
in
the
Spirit
on
our
behalfe
,
Euen
,
as
else-where
he
defineth
the
happinesse
of
man
to
consist
herein
,
namely
,
To
know
God
,
the
onely
true
God
,
and
wh●m
he
hath
sent
,
Iesus
Christ
.
Agreeably
whereunto
Augustine
saith
,
Infelix
homo
qui
scit
illa
omnia
,
Te
autem
nescit
:
Confess
.
cap.
3.
beatus
autem
qui
Te
s●it
,
etiam
si
illa
nesciat
,
&c.
Vnhappy
is
the
man
that
knowes
all
those
things
,
(
all
secular
learning
)
if
hee
know
not
Thee
;
but
happy
is
he
that
knoweth
Thee
,
although
he
bee
ignorant
of
the
rest
.
But
he
that
knoweth
Thee
,
and
the
rest
too
,
is
neuer-a-whit
the
more
blessed
,
for
the
tother
things
sake
,
but
for
Thee
onely
;
if
knowing
Thee
,
he
glorifie
Thee
as
God
.
So
Augustine
.
The
knowledge
of
God
therefore
,
that
is
the
one
thing
that
is
necessary
;
that
maketh
a
Christian
,
that
lifteth
vs
vp
vnto
God
,
that
coupleth
vs
vnto
him
,
that
iustifieth
,
that
saueth
,
that
worketh
all
in
all
.
Now
,
by
knowledge
,
I
vnderstand
,
and
the
Prophet
in
my
Text
vnderstandeth
not
a
bare
apprehension
or
sense
of
the
mind
,
that
there
is
a
Diuine
power
,
greater
and
mightier
then
all
;
for
so
much
the
most
barbarous
Heathen
were
not
without
:
They
could
say
,
D●us
videt
omnia
,
Deo
commendo
,
&c.
as
Tertullian
sheweth
:
yea
,
as
Saint
Iames
saith
,
The
very
Deuils
beleeue
,
Tertull
de
testimonio
animae
.
Iames
2.
Clem.
Alexandr.
5.
stromat
.
and
tremble
,
(
they
haue
a
kind
of
beliefe
,
therefore
they
haue
knowledge
)
butalso
a
consent
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Clemens
Alexandrin
.
calleth
it
)
and
perswasion
of
the
heart
,
touching
both
the
Prouidence
of
God
,
that
he
worketh
all
in
all
,
&
all
for
the
best
to
them
that
loue
him
:
also
,
and
especially
touching
his
mercy
,
that
hee
will
grant
pardon
to
the
penitent
,
euen
to
them
that
craue
it
for
his
Sonnes
sake
:
and
lastly
,
touching
his
bounty
,
that
he
will
euerlastingly
reward
as
many
as
are
his
,
euen
as
many
as
beleeue
in
his
Name
.
This
is
that
sauing
knowledge
which
the
world
knoweth
not
,
neither
is
it
reuealed
by
flesh
and
blood
,
but
by
the
Spirit
of
our
Father
which
is
in
heauen
.
This
is
that
knowledge
,
whereof
the
Prophet
Esay
speaketh
:
By
his
knowledge
shall
my
righteous
seruant
iustifie
many
:
for
he
shall
beare
their
iniquities
.
That
precious
treasure
,
which
so
soone
as
a
(
wise
)
man
findeth
,
for
ioy
thereof
he
departeth
and
selleth
all
that
he
hath
,
and
buyeth
the
field
.
Briefely
,
this
is
that
knowledge
,
in
comparison
whereof
,
Saint
Paul
counted
all
things
losse
,
A
SERMON
VPON
THE
SIXT
OF
IOHN
.
THE
SECOND
SERMON
.
IOHN
6.
Vers.
67.68
,
69
,
70.
Iesus
therefore
said
vnto
the
Twelue
,
Will
yee
also
goe
away
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
)
Simon
Peter
then
(
or
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
answered
him
,
Lord
,
to
whom
shall
we
goe
?
Thou
hast
the
words
of
euerlasting
life
.
And
we
haue
beleeued
and
knowne
,
(
Hebraism
,
for
we
doe
beleeue
and
know
)
that
thou
art
the
Christ
,
the
Sonne
of
the
liuing
God
.
Haue
not
I
chosen
you
Twelue
,
and
one
of
you
is
a
Deuill
?
NOthing
morevncertaine
then
rhe
minds
of
the
multitude
,
you
cannot
tell
where
to
haue
them
;
nothing
more
vnconstant
then
their
mindes
and
hearts
,
you
cannot
tell
when
you
haue
them
;
nothing
more
vngratefull
or
a
worse
esteemer
of
mens
deserts
,
you
cannot
make
account
of
any
recompence
ftom
them
:
humorous
,
clamorous
,
vnrespectiue
;
these
haue
beene
their
proper
adiuncts
.
Looke
but
vpon
two
or
three
examples
,
Regium
est
,
cùm
bene
feceris
,
malè
audire
,
(
It
was
the
complaint
of
a
great
King
)
that
is
,
It
is
the
Fate
of
Kings
,
to
be
rewarded
with
euill
speeches
,
for
their
good
deseruings
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
It
was
said
of
another
King
,
Agamemnon
deserued
wel
of
the
Graecians
,
but
hee
was
rewarded
with
bands
,
or
cruell
death
for
his
labour
.
Neither
haue
Gods
people
beene
free
from
these
faults
.
None
e
uer
more
faithful
in
Gods
house
then
Moses
,
none
deeper
in
Gods
Booke
,
none
more
graced
with
miracles
,
none
more
carefull
of
the
peoples
good
,
&c.
Yet
if
any
feare
of
hunger
,
or
thirst
,
or
enemies
,
&c.
doe
assaile
them
,
presently
they
are
ready
to
returne
into
Egypt
,
and
to
that
end
to
elect
another
Captaine
in
place
of
Moses
(
as
you
may
see
in
Exodus
,
and
the
Booke
of
Numbers
,
)
so
great
interest
had
he
in
them
.
I
skip
ouer
Samuel
,
Dauid
,
Ieremy
,
and
other
Kings
,
and
Prophets
,
and
righteous
men
.
Come
we
to
Saint
Paul
and
his
Galatians
:
his
I
call
them
,
because
he
had
begotten
them
in
the
Gospell
,
and
as
a
Nurse
cherisheth
her
children
,
so
was
he
tender
among
them
:
but
when
he
came
to
reape
fruit
from
them
,
hee
found
that
he
reckoned
without
his
Hoast
,
and
so
was
disappointed
of
his
hope
.
At
the
first
,
I
grant
,
they
receiued
him
as
an
Angell
of
God
,
euen
as
Christ
Ie●us
,
they
were
ready
to
pull
out
their
owne
eyes
,
and
to
giue
them
to
him
,
if
they
would
doe
him
good
;
but
after
they
had
harkened
once
to
seducers
,
which
turned
them
away
from
the
simplicity
of
the
Gospell
,
then
was
Saint
Paul
no
longer
a
Father
vnto
them
,
but
an
enemy
,
and
in
stead
of
plucking
out
their
owne
eyes
,
they
seemed
forward
enough
to
pull
out
Saint
Pauls
,
to
doe
their
false
apostles
pleasure
;
so
great
hold
had
he
of
them
.
Neither
did
they
better
intreat
the
Lord
of
the
house
,
Christ
Iesus
himselfe
;
for
these
were
but
his
seruants
.
It
is
true
,
the
Father
said
,
They
will
reuerence
my
Sonne
;
and
indeed
so
he
well
deserued
,
for
hee
went
about
doing
good
,
and
healing
all
that
were
possessed
of
Deuils
,
or
visited
with
any
other
sicknesse
,
for
God
was
with
him
.
He
spake
so
diuinely
as
never
man
spake
,
his
enemies
being
witnesses
,
yea
the
people
wondred
at
the
gracious
words
that
proceeded
out
of
his
mouth
,
and
flocked
betimes
to
heare
him
,
and
hung
as
it
were
vpon
his
shoulders
.
Thus
Christ
might
seeme
to
say
of
them
;
My
beloued
is
mine
,
and
I
am
hers
,
I
haue
married
her
to
my selfe
in
righteousnesse
,
iudgement
and
mercy
.
But
all
this
was
but
Hony-moone
,
or
as
the
hasty
Summer
fruits
;
within
a
while
they
became
rotten
and
corrupt
,
and
forgate
their
first
loue
.
Nay
,
for
a
word
spoken
,
which
that
they
did
not
vnderstand
,
was
their
owne
fault
onely
,
they
gaue
him
the
back
,
and
became
Apostates
.
Looke
a
little
higher
vpon
the
51.
verse
,
and
so
downeward
.
Because
Christ
said
,
that
he
was
the
Liuing
Bread
that
came
downe
from
Heauen
:
And
,
Except
yee
eate
of
the
flesh
of
the
Sonne
of
man
,
and
drinke
of
his
blood
,
you
haue
no
life
in
you
:
Hereupon
groweth
a
quarrell
,
and
such
a
quarrell
,
as
will
not
be
taken
vp
by
any
Apologie
or
mediation
,
but
they
must
needs
part
;
yet
all
Lawes
,
and
common
reason
also
will
allow
a
man
to
interpret
his
owne
meaning
,
and
when
he
professeth
that
he
speaketh
figuratiuely
,
and
spiritually
,
he
ought
not
to
be
taken
properly
and
carnally
.
When
Christ
affirmeth
and
auerreth
,
that
the
words
that
he
speaketh
,
are
Spirit
and
life
,
that
is
,
are
spiritually
to
be
taken
,
and
then
they
will
giue
life
,
(
as
Augustine
full
well
expoundeth
,
Spiritualiter
intelligenda
sunt
.
Behold
,
thy
mother
and
thy
brethren
stand
withou●
▪
desiring
to
speake
with
thee
;
He
answered
and
said
,
Who
is
my
mother
,
and
who
are
my
brethren
?
And
stretching
out
his
hand
vpon
his
Disciples
,
he
said
,
Behold
my
mother
and
my
brethren
;
for
he
that
shall
doe
the
will
of
my
Father
which
is
in
heauen
,
he
is
my
brother
,
sister
,
and
mother
.
Thus
Christ
.
Now
I
aske
,
Was
Christ
ashamed
of
his
kindred
?
By
no
meanes
;
for
he
taught
others
to
honour
father
and
mother
,
and
not
to
turne
away
their
eyes
from
their
owne
flesh
;
therefore
himselfe
would
not
be
found
defectiue
in
that
duty
.
But
this
is
that
that
Tertullian
saith
,
Hoc
dicto
vsus
est
ad
excutiendam
importunitatem
ab
opere
reuocantium
;
That
is
,
By
this
saying
,
he
would
meete
with
,
and
shake
off
their
importunity
or
vnseasonablenesse
,
that
withdrew
him
from
his
worke
;
and
therefore
I
say
,
that
he
denieth
that
simply
in
shew
,
which
hee
denieth
not
but
in
comparison
indeed
;
namely
,
that
if
any
hinder
him
in
his
heauenly
vocation
,
hee
would
not
take
him
for
his
kinsman
.
So
Iohn
4.
My
meate
is
to
doe
the
will
of
him
that
sent
me
,
and
to
finish
his
worke
.
Had
he
no
other
meat
at
any
time
?
Yes
,
hee
did
hunger
and
thirst
,
and
eate
and
drinke
as
other
men
doe
;
but
in
comparison
of
this
,
he
cared
not
for
the
other
,
this
was
meat
and
drinke
to
him
.
So
the
Prophet
Esay
,
Is
not
this
the
fasting
that
I
haue
chosen
,
to
loose
the
bands
of
wickednesse
,
to
take
off
the
heauy
burdens
,
and
to
let
the
oppressed
goe
free
,
&c.
To
deale
thy
bread
to
the
hungry
?
&c.
There
was
another
bodily
fasting
,
(
or
pinching
of
the
belly
)
but
that
was
nothing
to
this
spirituall
One.
So
another
Prophet
,
Rent
your
hearts
,
and
not
your
garments
;
And
another
,
Circumcise
the
fore-skin
of
your
hearts
,
&c.
Neither
doe
the
Scriptures
only
vse
to
speake
thus
,
but
ordinary
wise
men
also
,
whether
they
were
in
the
Church
or
out
of
the
Church
.
What
,
dost
thou
meane
to
angle
for
Trowtes
,
and
Gudgeons
,
or
the
like
?
Thy
angling
is
Castles
,
and
Towres
,
and
Forts
,
&c.
said
Cleopatra
to
Marcus
Antonius
.
Doe
you
aske
me
where
be
my
Iewels
?
My
Iewels
are
my
husband
&
his
triumphs
,
said
Phocions
wife
.
Doe
you
aske
me
where
be
mine
ornaments
?
My
ornaments
be
my
two
sonnes
,
whom
I
haue
brought
vp
in
vertue
and
learning
,
said
the
mother
of
the
Gracchi
.
Do
you
aske
me
where
be
my
treasures
?
My
treasures
be
my
friends
,
said
Constantius
,
the
father
of
Constantine
.
Briefly
,
doe
you
aske
me
where
be
my
hands
?
Eating
his
Flesh
,
and
drinking
his
Blood
,
but
that
the
same
in
Analogie
is
vsed
else-where
by
himselfe
,
and
euery
where
by
others
.
And
to
say
the
truth
,
why
should
our
Sauiour
be
thought
to
speake
more
properly
and
naturally
,
when
hee
saith
to
vs
,
You
must
eate
the
Flesh
of
the
Sonne
of
man
,
and
drinke
his
Blood
;
then
when
he
saith
of
himselfe
,
My
meate
is
to
doe
the
will
of
Him
that
sent
me
,
&
c
?
Yet
of
the
former
speech
,
our
Aduersaries
the
Romanists
take
hold
of
,
as
did
also
the
Capernaites
before
them
,
&
to
the
later
they
take
no
exception
.
It
is
certaine
that
it
was
Scandalum
acceptum
,
non
datum
;
our
Sauiour
spake
none
otherwise
then
he
might
doe
;
but
these
men
tooke
it
otherwise
then
they
ought
to
doe
.
And
who
tooke
it
in
ill
fashion
?
The
Text
saith
,
Many
of
his
Disciples
when
they
heard
this
,
said
,
This
is
an
heardsaying
,
who
may
abide
it
?
Yea
further
,
that
Many
went
backe
&
walked
no
more
with
him
,
ver.
66.
If
the
vulgar
Gnain
Haarets
,
had
cauilled
with
a
few
of
the
better
sort
only
,
or
if
they
had
kept
their
dislike
to
themselues
,
or
if
they
had
contained
themselues
within
words
,
it
had
bin
another
matter
,
(
Mortui
non
mordent
:
so
words
be
but
wind
,
Verba
dum
sunt
,
and
so
Muti
non
mordent
.
)
But
now
,
for
his
owne
Disciples
to
doe
it
,
and
not
a
few
of
them
,
but
many
,
and
not
within
themselues
,
but
to
vtter
it
openly
,
and
to
proceed
from
words
to
deeds
,
and
(
de
facto
)
to
fall
from
him
;
as
it
made
their
sinne
the
more
sinfull
,
so
it
might
make
Christs
Passion
the
more
passionate
,
though
all
his
passions
were
sanctified
,
and
alwayes
without
sin
.
Well
:
after
much
preparation
&
ridding
of
the
way
,
(
all
necessary
for
the
clearing
of
the
occasion
)
we
are
come
at
the
length
to
the
Text
it selfe
;
Wherein
note
with
me
three
things
:
A
question
,
An
answere
,
&
A
reply
.
The
Question
,
and
Reply
,
are
moued
by
our
Sauiour
,
the
Answere
by
Peter
.
The
Question
is
tentatory
,
[
Will
●ou
also
goe
away
?
]
I
haue
deserued
better
of
you
.
The
Answere
is
partly
indignatory
,
[
Lord
,
to
whom
shall
we
goe
?
thou
hast
the
words
of
eternall
life
.
]
(
He
seemed
to
take
it
ill
,
that
their
fidelity
was
questioned
;
)
pa
rtly
Protestatory
,
[
Wee
beleeue
and
know
that
thou
art
the
Christ
,
the
Sonne
of
the
liuing
God
.
]
Lastly
,
the
Reply
is
Expostulatory
,
Haue
I
not
chosen
you
twelue
,
and
one
of
you
is
a
Deuill
?
As
if
he
said
,
Ye
are
not
all
sound
at
the
heart
,
yee
are
not
all
the
men
that
you
would
be
taken
for
.
For
the
first
,
namely
,
the
Question
.
As
all
haue
not
faith
,
2.
Thess.
3.
Are
you
so
foolish
,
that
after
you
haue
begun
in
the
spirit
,
you
will
end
in
the
flesh
?
So
it
is
,
No
man
is
crowned
,
except
he
striue
lawfully
,
that
is
,
except
he
hold
out
a
conquerour
to
the
end
.
And
,
No
man
putting
his
hand
to
the
plough
and
looking
backe
,
is
meete
for
the
Kingdome
of
God
.
Therefore
the
Grecians
significantly
call
end
and
perfection
by
one
and
the
same
word
.
And
Cyprian
speaketh
sensibly
,
Quicquid
ante
finem
fuerit
,
gradus
est
,
Cyp●i
.
de
simplic
.
Fraelator
.
quo
ad
fastigium
salutis
ascenditur
,
non
terminus
quo
iam
culminis
summa
teneatur
;
That
is
,
Whatsoeuer
is
before
the
end
,
it
is
a
step
,
whereby
we
clime
to
the
top
of
saluation
,
but
it
is
not
the
vppermost
griece
,
whereby
the
highest
point
of
the
top
maybe
taken
hold
of
.
A
man
may
be
tumbled
downe
from
the
ladder
,
as
well
when
hee
is
within
a
round
or
two
of
the
top
,
as
when
he
is
in
the
midst
,
or
below
the
midst
:
and
a
man
may
make
shipwracke
,
when
he
is
within
a
ken
of
land
,
as
well
as
when
he
is
a
thousand
miles
off
.
What
had
it
profited
Peter
,
to
haue
escaped
the
first
and
second
watch
,
if
they
had
stucke
at
the
Iron-gate
,
and
had
not
passed
thorow
that
also
?
And
what
did
it
benefit
Samson
,
to
haue
withstood
and
eluded
Delilahs
temptation
three
seuerall
times
,
when
in
the
fourth
he
gaue
ground
and
was
ouer-come
?
Who
maketh
account
of
land
Oates
that
shead
before
the
Haruest
?
or
of
fruit
,
be
it
Apple
or
Peare
,
that
falls
from
the
tree
before
it
be
ripe
?
If
you
heare
these
things
,
happy
are
ye
if
ye
doe
them
,
saith
Christ
;
and
if
you
receiue
the
Word
once
with
gladnesse
,
happy
are
ye
,
say
I
,
if
you
continue
in
liking
of
it
.
It
is
not
an
ordinary
or
light
sinne
to
fall
from
the
Grace
of
Christ
,
neither
was
it
a
small
fault
of
these
Disciples
,
hauing
beene
once
enlightned
,
and
tasted
of
the
good
gift
of
God
,
to
forsake
Christ
in
the
open
field
,
and
to
turne
to
him
the
backe
and
not
the
face
.
No
maruell
therefore
,
if
Christ
seeme
so
to
wonder
as
he
doth
,
at
their
back-sliding
;
&
if
he
be
so
carefull
to
admonish
the
twelue
,
that
they
follow
not
their
steps
;
but
be
warned
by
their
falls
:
Will
yee
also
g●e
away
?
As
if
he
said
,
Though
Israel
sinne
,
yet
let
not
Iudah
transgresse
:
You
are
they
that
I
haue
framed
and
fashioned
for
my
se●fe
,
the
graffe
of
mine
owne
setting
,
the
shaft
of
mine
owne
Quiuer
,
that
I
may
bee
glorified
:
therefore
though
all
should
be
offended
because
of
mee
,
yet
be
not
you
offended
;
though
all
should
goe
backe
,
yet
be
not
you
as
they
that
withdraw
themselues
vnto
perdition
;
for
surely
your
punishment
should
be
so
much
the
heauier
,
by
how
much
Gods
mercies
in
so
calling
and
trusting
you
haue
been
the
greater
.
To
this
effect
our
Sauiour
.
Now
here
a
couple
of
questions
may
be
demanded
;
the
one
touching
our
Sauiour
himself
,
the
other
touching
his
Elect.
Christ
demandeth
of
them
what
their
minde
was
?
doth
not
this
somewhat
question
his
omniscience
?
Againe
he
asketh
them
,
whether
they
would
forsake
him
?
doth
not
this
call
in
question
the
stablenes
of
Gods
counsell
touching
the
Elect
?
These
be
the
two
questions
which
I
will
answere
in
a
word
or
two
.
Touching
the
first
:
It
is
certaine
,
that
as
the
Father
hath
life
in
himselfe
,
and
light
,
and
wisedome
,
and
knowledge
:
so
he
giueth
his
Son
to
haue
the
same
in
him
,
nay
he
hath
the
same
of
himselfe
as
he
is
God
.
No
want
in
the
God-head
may
be
imagined
,
nor
degrees
of
hauing
,
but
all
is
perfit
and
at
once
,
yea
and
from
the
beginning
.
He
therefore
being
Iehouah
,
and
Shaddai
,
all-being
,
and
euer-being
,
all-sufficient
,
and
euer-sufficient
,
may
not
be
thought
to
haue
asked
this
question
,
to
be
better
informed
for
his
owne
part
:
for
he
knoweth
all
,
and
needed
not
that
any
should
testifie
of
man
,
for
hee
knew
what
was
in
man
,
This
voyce
came
not
for
my
sake
,
but
for
yours
.
So
may
we
say
of
Christs
words
in
my
Text
,
that
they
were
not
vttered
for
himselfe
,
but
for
vs
.
It
was
good
that
the
world
should
be
satisfied
concerning
the
resolution
of
the
Apostles
to
follow
Christ
,
whatsoeuer
came
of
it
,
for
their
honour
,
for
our
example
,
for
the
glory
of
God
,
in
giuing
such
gifts
vnto
men
.
Therefore
doth
the
Lord
bring
forth
their
righteousnesse
as
the
morning
,
and
causeth
their
faith
to
breake
forth
into
confession
.
They
beleeued
,
and
therefore
did
they
speake
;
Wee
also
,
if
we
beleeue
,
we
will
speake
,
and
will
not
be
ashamed
of
him
before
men
,
lest
he
also
be
ashamed
of
vs
,
before
his
Father
which
is
in
heauen
.
It
is
worth
the
remembring
,
Plutarch
de
Isid.
&
Is●r●●
.
that
Plutarch
in
his
booke
of
Isis
&
Osiris
,
writeth
of
the
Peach
,
namely
,
that
the
Egyptians
of
all
fruit
,
did
make
choise
of
that
,
to
consecrate
it
to
their
great
Goddesse
,
for
this
cause
,
because
the
fruit
thereof
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
like
to
ones
heart
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
leafe
to
the
tongue
.
Indeed
when
the
heart
and
the
tongue
goe
together
,
then
the
harmony
is
sweete
,
and
the
seruice
pleasing
both
to
God
and
man
.
Euen
as
Saint
Paul
setteth
downe
the
perfitnesse
of
our
duty
,
With
the
heart
man
beleeueth
vnto
righteousnesse
,
with
the
mouth
he
confesseth
vnto
saluation
.
This
therefore
may
seeme
to
be
a
speciall
cause
why
Christ
demandeth
of
the
twelue
,
whether
they
would
play
the
Turne-coats
,
as
some
others
did
,
namely
,
to
draw
forth
their
confession
and
profession
of
their
faith
.
As
for
the
other
doubt
;
Whether
the
Elect
can
fall
away
?
the
same
will
easily
be
cleared
,
if
we
agree
vpon
the
termes
of
Elect
,
and
falling
away
,
namely
,
if
we
vnderstand
by
Elect
,
such
as
are
chosen
according
to
the
purpose
of
grace
,
vnto
an
inheritance
immortall
,
vndefiled
,
that
fadeth
not
away
,
reserued
in
heauen
for
them
;
and
by
falling
away
,
an
vtter
departing
from
the
fellowship
of
the
Saints
,
and
an
vtter
renouncing
of
the
truth
reuealed
.
The
truly
Elect
cannot
so
vtterly
become
cast-awayes
.
If
then
man
and
the
world
,
and
the
Deuill
were
stronger
then
God
,
then
the
gifts
and
calling
of
God
had
repentance
;
then
Christ
should
not
loue
to
the
end
whom
he
loueth
;
yea
,
then
some
should
be
able
to
take
them
out
of
the
Fathers
hand
.
All
which
points
,
and
twenty
more
to
this
purpose
,
are
directly
contrary
to
Gods
Word
,
which
cannot
lye
.
Therefore
we
conclude
that
a
man
truly
Elect
,
cannot
throughly
perish
.
I
grant
,
Saul
and
Iudas
were
Elect
or
chosen
,
but
it
was
to
an
office
,
not
to
the
Kingdome
of
glory
.
Peter
and
others
fell
away
,
but
it
was
for
a
time
,
not
finally
,
they
wauered
and
staggered
,
and
felt
some
eclipse
in
their
faith
,
but
the
same
was
neuer
extinguished
nor
rooted
vp
.
Christ
prayed
for
Peter
,
and
not
for
him
onely
,
but
for
as
many
as
should
beleeue
in
his
Name
,
Iohn
17.
that
their
faith
should
not
faile
;
And
can
Satan
or
all
the
power
of
hell
preuaile
against
Christs
prayer
?
Praedestinatorum
nemo
cum
Diabolo
peribit
,
●erusalem
shall
be
deliuered
,
and
none
of
her
shall
perish
,
for
he
that
perished
,
was
not
(
a
Citizen
)
of
her
.
Thus
he
.
He
learned
it
of
Saint
Iohn
.
They
went
out
from
vs
,
but
were
not
of
vs
,
&c.
Let
vs
end
this
point
with
another
testimony
of
Austin
more
pregnant
and
plaine
then
either
of
them
.
August
.
de
Correp
.
&
grat
.
ca.
7.
Horum
(
he
speaketh
of
the
Elect
)
si
quisquam
perit
,
fallitur
Deus
,
sed
nemo
eorum
fuerit
,
quia
non
fallitur
Deus
;
Horum
si
quisquam
perit
,
vitio
humano
vincitur
Deus
:
sed
nemo
eorum
fuerit
,
quia
nulla
re
vincitur
Deus
:
that
is
,
if
any
of
the
Elect
perish
,
God
is
deceiued
,
but
none
of
them
perisheth
,
because
God
is
not
deceiued
:
if
any
of
them
perish
,
God
is
ouercome
by
mans
fault
(
or
naughtinesse
:
)
but
none
of
them
perisheth
,
because
God
is
ouercome
of
nothing
.
Well
,
hauing
thus
vntyed
the
two
knots
or
doubts
that
might
seeme
to
entangle
the
Text
,
let
vs
returne
to
the
same
againe
,
and
see
what
further
we
may
learne
out
of
it
,
[
Will
ye
also
goe
away
?
]
Plutarch
writeth
of
Brutus
,
that
this
was
a
great
content
,
and
comfort
to
him
at
his
end
,
that
though
he
had
Crebra
transfugia
of
the
common
sort
,
Be
astonied
,
O
heauens
,
and
blush
,
O
earth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
What
,
thou
my
sonne
,
Sueton.
in
Iul.
Caesar.
said
one
to
his
neere
one
?
He
made
resistance
against
others
,
saith
the
story
,
but
when
he
saw
his
owne
naturall
to
draw
vpon
him
,
then
he
was
weary
of
his
life
,
then
he
desired
to
liue
no
longer
.
Therefore
herein
appeareth
Christs
magnanimity
,
that
he
was
not
danted
for
the
perfidiousnes
of
the
run-awayes
,
but
all
the
while
he
had
them
that
were
of
best
note
,
to
sticke
vnto
him
,
he
reckoned
not
for
the
Apostasie
of
others
.
Let
vs
be
of
the
same
minde
(
Beloued
.
)
Suppose
all
should
cowre
downe
cowardly
,
saue
three
hundred
;
nay
,
suppose
that
all
should
worship
the
Image
that
Nabuchadnezzar
of
Rome
putteth
vp
,
saue
three
;
nay
,
suppose
that
all
should
bowe
their
knees
to
Baal
,
or
worship
the
golden
Calfe
,
saue
Elias
and
Moses
,
should
this
make
vs
to
goe
away
?
Nay
,
greater
is
he
that
is
in
vs
,
then
he
that
is
in
the
world
,
saith
our
Sauiour
;
And
more
there
bee
which
be
with
vs
,
then
they
that
be
against
vs
,
said
Elizeus
,
and
saw
Elizeus
.
It
is
all
one
with
God
,
to
saue
with
few
or
with
many
:
and
so
it
is
all
one
with
God
to
iustifie
with
few
or
with
many
.
Doe
you
not
see
(
saith
Chrysostome
,
Chrys.
Hom.
26.
ad
pop.
Antioch
.
)
that
it
is
better
to
haue
one
precious
stone
,
then
to
haue
many
halfe-penies
?
that
it
is
better
to
haue
one
eye
whole
,
then
that
the
same
one
being
dazeled
,
to
haue
much
fault
in
the
hole
?
to
haue
one
sound
sheep
,
then
to
haue
ten
thousand
scabbed
ones
?
Quid
mihi
cum
multitudine
?
What
haue
I
to
doe
with
the
multitude
?
&c.
So
before
him
Cyprian
,
Non
attendas
numerum
illorum
:
melior
est
enim
vnus
timens
,
Cyprian
.
li.
1.
ep.
3.
quàm
mille
filij
;
impij
;
:
Neuer
regard
their
(
great
)
number
;
for
better
is
one
deuout
man
,
then
a
thousand
wicked
ones
.
When
one
told
a
Lacedemonian
,
that
the
Persians
would
shoote
so
many
arrowes
at
them
,
that
they
would
take
from
them
the
light
of
the
Sunne
:
Then
,
said
he
,
we
will
fight
in
the
shadow
;
Nos
ergo
in
vmbra
dimicabimus
.
When
Constantius
told
Liberius
,
that
hee
was
no
body
,
in
comparison
of
all
the
World
,
that
had
condemned
Athanasius
;
Liberius
told
the
Emperour
againe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
The
Word
of
faith
is
neuerthelesse
the
Word
of
faith
,
though
I
be
alone
.
Indeed
we
are
taught
by
the
Prophet
Esay
,
Chapter
8.
Say
not
you
a
conspiracy
,
to
whom
this
people
saith
a
conspiracy
,
but
sanctifie
the
Lord
of
Hostes.
And
by
Moses
before
him
,
Thou
shalt
not
follow
a
multitude
to
doe
euill
;
For
why
?
They
are
transported
many
times
rather
by
passion
then
by
reason
,
and
if
one
lead
the
way
,
they
follow
on
like
sheep
that
want
vnderstanding
,
and
stay
not
till
they
come
to
a
downefall
,
nor
then
neither
.
Take
for
example
the
Ephesians
,
Actes
19.
Demetrius
bloweth
the
coales
,
and
presently
the
whole
City
is
vpon
a
light
fire
,
yea
,
and
vpon
an
vproare
too
,
one
cryeth
one
thing
,
and
some
another
;
and
the
assembly
being
out
of
order
,
the
more
part
knew
not
why
they
were
come
together
.
And
the
case
standing
thus
many
times
with
the
multitude
,
should
any
wise
man
pinne
his
faith
vpon
their
sleeues
,
and
hand
ouer
head
doe
whatsoeuer
he
seeth
them
to
doe
,
or
shunne
whatsoeuer
hee
seeth
them
to
forsake
?
Will
you
goe
away
,
because
many
that
haue
beene
Disciples
doe
goe
away
?
Alas
,
beloued
,
the
Campe
neuer
wanteth
Turne-coates
,
nor
the
Common-weale
Traitors
,
nor
a
Society
false
brethren
,
nor
the
Church
of
Christ
,
hollow-hearted
Christians
.
There
goe
from
vs
to
them
,
and
they
turne
from
them
to
vs
:
these
things
ebbe
and
flow
,
and
be
as
changeable
as
the
Moone
.
In
this
confusion
of
things
,
what
is
to
be
done
?
In
warre
,
the
straggling
or
staggering
Souldiers
resort
to
their
Standard
and
Colours
,
and
call
to
mind
their
watch-word
;
also
in
Peace
they
hearken
to
the
Proclamation
,
and
view
the
same
also
,
whether
it
be
authentically
warranted
;
If
they
finde
either
the
hand
to
be
counterfeited
,
or
the
seale
to
be
the
seale
of
an
vsurper
,
or
him
that
pretendeth
to
be
his
fellow
,
to
faile
in
the
watch-word
,
then
they
flee
from
him
,
and
will
not
abide
with
him
,
lest
they
fall
into
the
same
danger
of
Law
.
So
should
it
be
also
in
this
hurly-burley
and
difference
,
who
are
true
subiects
and
Souldiers
,
who
not
?
who
good
Citizens
,
who
bad
?
Antichrists
fauorits
pretend
a
Proclamation
as
well
as
Christs
,
also
they
would
be
counted
as
faithfull
Souldiers
,
as
whosoeuer
is
most
faithfull
:
should
not
their
voyce
be
marked
,
their
Commission
perused
,
their
watch-word
called
for
?
By
their
fruites
yee
shall
know
them
,
saith
Christ
,
that
is
,
by
their
Doctrine
,
sheweth
Vincentius
Lirinensis
,
Vincent
Lirinen
.
(
not
so
much
by
their
conuersation
:
)
for
howsoeuer
they
will
goe
about
to
make
it
good
by
the
sentences
of
the
Law
of
God
,
yet
they
will
be
found
to
breathe
forth
Nouitiu●n
virus
;
New
poyson
,
and
to
open
(
and
vent
forth
)
prophane
nouelties
.
Bid
them
pronounce
Shibboleth
,
and
they
will
pronounce
Sibboleth
;
bid
them
speake
the
Language
of
Canaan
,
they
will
vtter
halfe
the
Language
of
Canaan
,
and
halfe
the
language
of
Ashdod
.
For
example
;
Be
not
the
Scriptures
the
rule
of
our
faith
,
the
direction
of
our
steppes
,
&
c
?
Yes
,
they
will
grant
after
a
sort
,
they
be
a
rule
,
but
not
adaequata
regula
,
there
are
other
rules
besides
,
namely
,
Traditions
.
But
Christ
saith
,
Search
the
Scriptures
,
for
in
them
you
thinke
you
haue
eternall
life
,
and
they
are
they
that
testifie
of
me
.
Search
the
Scriptures
.
He
doth
not
say
,
Search
or
enquire
after
Traditions
.
The
Scriptures
testifie
of
me
.
Why
doth
not
He
send
them
to
something
else
,
if
any
thing
else
were
to
be
trusted
?
Surely
,
that
which
Tertullian
saith
of
the
Apostles
,
that
if
either
they
knew
not
all
things
themselues
,
or
knowing
,
did
not
teach
others
,
they
subiected
Christ
to
reproofe
,
that
sent
forth
his
Apostles
either
minus
instructos
,
aut
parum
simplices
,
either
not
sufficiently
instructed
,
or
not
such
plaine
dealers
as
they
ought
to
haue
bin
.
This
,
I
say
,
may
seeme
iustly
to
be
obiected
to
Christ
,
euen
primarily
,
namely
,
if
there
were
any
other
meanes
(
worth
the
talking
of
)
whereby
wee
might
learne
Christ
,
and
consequently
attaine
to
eternall
life
,
any
other
besides
the
Scriptures
,
then
Christ
in
not
reuealing
the
same
,
nec●ssarily
bewrayeth
either
want
of
knowledge
,
or
want
of
charity
,
(
want
of
knowledge
,
if
hee
were
not
acquainted
with
the
same
;
want
of
charity
,
if
he
would
not
impart
the
same
:
)
but
now
both
these
imputations
ought
to
be
as
farre
from
the
Sonne
of
God
,
as
heauen
is
distant
from
the
earth
,
yea
,
and
from
hell
too
.
Therefore
we
are
to
rest
vpon
the
Scriptures
,
&
hold
them
to
be
sufficient
witnesses
of
Christ
,
euen
without
tradition
.
O
,
but
though
he
doe
not
send
vs
to
Tradition
,
or
to
the
report
of
Fathers
in
that
place
,
The
Scribes
&
Pharises
sit
euer
vpon
Moses
Chaire
:
all
therefore
whatsoeuer
they
say
vnto
you
,
keepe
,
and
doe
,
but
according
to
their
workes
doe
not
.
The
Successor
of
Moses
his
doctrine
must
be
obeyed
,
much
more
then
,
the
Successor
of
the
Apostles
.
I
answere
first
to
them
,
then
to
their
allegation
.
To
them
thus
,
namely
,
that
in
1.
Peter
5.
they
are
content
to
vnderstand
by
Babylon
,
Rome
,
to
gather
thence
,
that
Peter
sate
there
;
not
marking
how
deepely
they
wound
themselues
.
If
Rome
were
called
by
that
name
in
that
Epistle
,
why
should
it
not
be
as
well
vnderstood
so
in
the
Reuelation
?
and
then
the
great
whore
,
which
was
to
make
all
the
world
drunke
with
the
Cuppe
of
her
fornications
?
So
here
to
get
some
priuiledge
to
their
Chaire
,
and
to
the
Chaire
of
their
fathers
,
they
will
needs
haue
themselues
the
successors
of
the
Scribes
,
and
Pharises
,
euen
those
that
contradicted
the
Sonne
of
God
,
and
at
the
last
crucified
him
.
Like
fathers
,
like
children
.
Secondly
,
to
the
Allegation
I
answere
with
Origen
(
alleaged
by
their
Aquinas
,
)
Omnia
quae
dicunt
nobis
ex
Lege
intelligentes
sensum
Legis
,
Tertull.
Chrysostome
.
And
,
Non
Cathedra
faci●
Sacerdotem
,
sed
Sacerdos
Cathedram
,
saith
Chrysostome
:
Therefore
if
yee
[
goe
away
,
]
for
these
Facing-cardes
of
multitudes
or
Chaire
,
vnhappy
are
yee
.
Hearken
we
rather
to
Chrysostome
,
in
the
2.
to
Timothie
,
Hom.
2.
Tholem
.
in
2.
Tim
Hom.
2.
If
one
peruert
the
Doctrine
of
the
faith
,
obey
him
not
,
though
he
be
an
Angell
,
but
if
he
teach
those
things
that
be
right
,
then
marke
not
his
life
,
but
his
words
.
And
to
Cyril
his
rule
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Marke
not
what
is
now
done
,
but
marke
what
is
written
.
[
Will
yee
also
goe
away
?
]
O
,
but
many
wise
,
Cyrill
Catechis
.
and
learned
,
and
great
ones
fall
from
your
cause
daily
,
Ergo.
I
answere
first
with
Tertullian
,
Some
build
their
ruine
,
saith
he
,
hereupon
.
Quare
illa
vel
ille
fidelissimi
,
Tertull.
de
praescript
.
aduers.
Haeretic
.
prudentissimi
&
vsitatissimi
in
Ecclesia
in
illam
partem
transierunt
.
Why
such
a
woman
,
or
such
a
man
,
being
most
prudent
and
faithfull
,
and
famous
in
the
Church
,
went
the
other
way
,
tooke
part
with
the
other
side
.
Quis
hoc
dicens
,
non
ipse
sibi
respondit
,
neque
fideles
,
neque
prudentes
,
neque
vsitatos
aestimandos
,
quos
Haereses
potuerint
demutare
?
Who
speaking
so
,
hath
not
made
himselfe
answere
,
to
wit
,
that
they
are
not
to
be
reckoned
,
either
for
faithfull
,
or
for
wise
,
or
for
famous
,
whom
Heresies
could
alter
,
&
c
?
What
then
saith
he
further
?
If
Bishop
,
or
Deacon
,
or
Widow
,
or
Virgin
,
or
Doctor
,
yea
,
or
Martyr
also
shall
swarue
,
(
slipt
)
from
the
rule
,
therefore
shall
Heresies
goe
for
truth
?
Veritatem
videbuntur
obtinere
?
Ex
personis
probamus
fidem
,
an
ex
fide
personas
?
Be
we
(
saith
he
)
to
try
faith
by
persons
,
or
are
we
not
rather
to
try
persons
by
faith
?
Thus
Tertullian
,
and
thus
is
my
first
answer
.
Secondly
,
I
answere
,
that
if
a
score
were
made
of
such
as
haue
fallen
away
from
either
side
,
and
we
should
haue
a
seuerall
skinker
of
their
men
,
to
fill
vnto
our
men
,
as
the
old
Poet
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Many
,
and
many
a
one
,
(
euen
ten
for
one
)
should
want
a
skinker
.
I
grant
,
at
the
first
it
was
thus
,
as
the
Pharises
said
of
our
Sauiour
,
Doth
any
of
the
Rulers
,
or
Pharises
beleeue
in
him
?
But
this
people
which
know
not
the
Lawe
,
are
cursed
.
And
,
Not
many
wise
,
not
many
noble
,
not
many
mighty
,
are
called
,
&c.
For
the
beginning
of
all
things
are
rude
and
weake
,
and
the
Sunne
must
haue
a
time
to
ouercome
the
night
,
and
to
get
aboue
our
Horizon
.
And
were
the
Children
of
Israel
deliuered
out
of
the
bondage
of
Egypt
,
or
of
Babylon
,
either
in
a
yeere
or
two
?
But
when
it
was
once
brought
to
light
,
and
had
once
audience
granted
,
did
it
euer
want
fauourers
?
nay
,
did
it
not
get
ground
ouer
Popery
,
euen
,
as
Christianity
did
ouer
Gentilisme
,
till
they
thought
there
was
no
way
to
keepe
it
downe
,
but
onely
by
cruelty
?
The
Egyptians
tooke
this
course
in
Egypt
;
so
did
the
Paynims
in
the
Primitiue
time
of
the
Church
:
and
as
these
could
not
preuaile
,
no
more
could
the
Romanists
.
Let
me
tell
you
a
Story
.
Pyrrhus
assayed
to
corrupt
Fabricius
with
gold
:
when
that
would
not
serue
the
turne
,
then
he
caused
to
be
presented
before
him
,
a
terrible
huge
Elephant
,
thinking
that
such
a
beast
would
haue
cooled
his
courage
.
But
Fabricius
neuer
startled
at
the
matter
,
but
remained
Fabri●ius
still
,
that
is
,
vndauntable
,
and
vnmoueable
;
Neither
did
thy
gold
taynt
me
yesterday
,
nor
yet
doth
thy
Beast
scarre
me
to
day
:
Thus
Fabricius
.
There
haue
thousands
of
such
Fabricij
beene
found
amongst
our
men
,
that
haue
counted
rebuke
for
Christs
sake
greater
riches
,
then
the
treasures
of
Egypt
,
yea
,
and
that
chose
rather
to
offer
their
bodies
to
be
sacrificed
in
fire
at
a
stake
,
then
with
betraying
the
Truth
,
to
retaine
their
old
honours
and
pleasures
,
or
to
haue
new
heaped
vpon
them
.
They
also
(
our
Aduersaries
,
I
meane
)
talke
now
of
their
sufferings
,
of
the
losse
of
their
goods
,
of
their
imprisonments
,
yea
,
and
of
the
Martyring
of
some
of
their
Priests
,
&c.
And
this
their
Factors
make
a
motiue
,
to
perswade
some
to
goe
away
,
and
to
iustifie
them
that
stande
out
,
and
continue
Recusants
.
But
Stephen
ceaseth
not
to
be
a
true
Martyr
,
for
all
that
the
Blasphemer
in
L●uiticus
,
and
Achan
in
Iosuah
were
stoned
as
well
as
he
:
neither
were
Empedocles
before
Christs
time
,
or
Peregrinus
after
Christs
time
,
euer
the
neere
to
be
Martyrs
,
for
all
that
they
passed
thorow
the
fire
,
and
were
offered
as
it
were
therein
,
as
well
as
Polycarpe
,
&
many
other
godly
men
and
women
,
in
the
Primitiue
time
.
-
Sit
fas
liceatque
perire
Poetis
Inuitum
qui
seruat
idem
facit
occidenti
.
If
they
wil
▪
needs
entangle
themselues
with
those
hampers
,
that
are
made
against
practisers
against
the
State
,
who
can
helpe
them
,
who
will
almost
pity
them
?
Do
their
States
,
nay
,
do
their
Popes
allow
Priests
to
be
practisers
against
them
?
No
,
nor
Bishops
,
nor
Patriarches
,
nor
Cardinals
neither
.
Did
not
the
Florentines
hang
by
the
necke
the
Archbishop
of
Piso
,
for
conspiring
against
the
two
Medices
?
Did
not
Vrban
the
sixt
drowne
Cardinals
by
sackefuls
,
for
practising
against
him
,
with
the
Antipope
?
Did
not
Eugenius
the
fourth
commit
to
Ward
(
in
the
Castle
of
Sancto
Angelo
,
)
yea
,
and
there
execute
Iohn
Coructan
,
the
Patriarch
of
Aquileïum
,
for
the
like
offence
?
Did
Leo
the
tenth
,
after
him
,
spare
Cardinall
Petruccius
,
(
that
I
speake
nothing
of
Cardinall
Adrian
,
)
by
whose
speciall
meanes
he
had
beene
made
Pope
,
when
hee
went
about
to
poyson
him
?
No
:
nor
Pius
the
fourth
,
he
did
not
spare
Cardinall
Carafta
(
his
predecessors
Nephew
)
to
whom
he
was
most
bound
for
the
Papacy
.
Did
not
Saint
Peter
long
agone
rule
it
both
to
them
and
vs
?
Let
none
suffer
as
an
euill
doer
,
or
as
a
busie-body
in
other
mens
matters
.
And
Austin
after
him
,
&
out
of
him
,
Aug.
Epist.
167.
Martyres
veros
non
facit
poena
sed
causa
:
It
is
not
the
punishment
,
it
is
the
cause
that
maketh
a
true
Martyr
.
For
our
parts
,
we
say
vnto
them
,
Optatus
lib.
3.
as
Optatus
doth
to
their
like
;
Nulli
dictum
est
,
Nega
Deum
.
Nulli
dictum
est
,
Incende
Testamentum
.
Nulli
dictum
est
,
Aut
Thus
pone
,
aut
Basilicas
destrue
.
●stae
enim
res
solent
Martyria
generare
.
That
is
,
To
none
of
them
hath
it
beene
said
,
Deny
God
.
To
none
of
them
hath
it
beene
said
,
Burne
the
New
Testament
.
To
none
hath
it
beene
said
,
Offer
incense
,
or
throw
downe
Churches
,
for
these
things
are
wont
to
engender
Martyrdomes
.
Thus
Optatus
,
lib.
3.
And
I
pray
you
,
is
not
our
cause
like
to
Optatus
his
,
and
theirs
to
the
Parmenians
?
When
haue
our
Magistrates
vrged
any
of
them
that
haue
beene
sent
from
Rome
(
much
lesse
Recusants
)
to
deny
God
,
except
they
make
him
of
Rome
to
be
their
God
?
Nay
,
both
they
and
we
doe
exhort
them
with
all
instance
,
to
turne
from
that
vanity
,
and
to
trust
in
the
liuing
God
.
Cursed
be
he
that
trusteth
in
man
,
and
maketh
flesh
his
arme
.
So
,
When
doe
we
vrge
them
to
burne
the
Bible
,
or
any
part
of
the
Bible
?
Nay
,
this
hath
beene
their
fault
,
(
and
sticketh
to
them
for
infamy
,
like
the
Leprosie
of
Gehezi
)
To
set
fire
vpon
the
translated
Bibles
wheresoeuer
they
could
finde
them
,
and
to
burne
them
by
hundreds
on
an
heape
;
yet
the
worst
translation
(
made
by
our
men
,
)
is
founder
,
and
more
agreeable
to
the
Originall
,
then
the
Translation
of
the
Seuentie
:
and
yet
the
Apostles
themselues
suffered
the
same
,
nay
,
vsed
the
same
,
(
as
is
euident
to
the
Learned
:
)
so
farre
were
they
from
defacing
it
.
To
be
short
,
When
and
where
haue
our
men
forced
them
,
yea
,
or
perswaded
either
,
to
put
Incense
vpon
the
Altar
,
or
to
throw
downe
Churches
?
Nay
,
it
is
their
proper
guise
;
euen
now
in
the
time
of
the
Gospell
(
when
shadowes
and
carnall
worship
should
cease
,
)
to
perfume
their
Altar
,
and
their
vestiments
,
and
many
things
that
I
know
not
,
nor
care
to
learne
,
and
it
hath
beene
their
ordinary
practice
,
where
they
haue
beene
the
stronger
,
to
destroy
not
onely
Churches
,
but
also
as
many
as
haue
beene
assembled
in
them
to
heare
Gods
Word
,
and
to
receiue
the
Sacrament
,
euen
bloudily
and
butcherly
,
with
a
rage
that
reached
vp
to
heauen
.
Witnesse
the
Massacres
that
they
made
at
Vassey
,
at
Merindol
,
and
Cabrias
,
in
Piemont
,
in
Calabria
,
and
where
not
?
So
that
we
haue
great
cause
to
flee
from
them
,
(
not
onely
to
goe
away
,
)
and
they
no
cause
to
flee
from
vs
,
who
neuer
thirsted
after
their
blood
,
nor
drew
it
but
constrained
,
and
in
our
defence
.
But
to
what
purpose
all
this
?
Since
they
whom
it
concerneth
are
not
here
,
and
them
that
are
here
,
it
doth
not
concerne
;
yet
as
our
Sauiour
made
full
account
,
that
some
of
his
Auditors
would
relate
vnto
Herod
what
opinion
he
held
of
him
,
and
therefore
said
vnto
them
,
Goe
yee
,
and
tell
that
Fox
:
So
we
are
content
,
that
they
take
information
by
some
of
you
,
that
we
maintaine
,
and
are
instant
,
that
there
is
cruelty
in
their
side
,
and
not
in
ours
,
and
a
good
cause
with
vs
,
and
not
with
them
;
and
therefore
that
there
is
cause
why
they
should
returne
to
vs
,
and
no
cause
in
the
world
why
we
should
turne
to
them
.
And
let
so
much
be
spoken
of
the
Question
.
It
followeth
,
[
Simon
Peter
therefore
answered
him
,
Lord
,
to
whom
shall
we
goe
?
thou
hast
the
words
of
euerlasting
life
.
And
we
haue
beleeued
and
knowne
(
for
we
doe
beleeue
&
know
,
Heb.
)
that
thou
art
the
Christ
,
the
Son
of
the
liuing
God
.
]
In
this
answere
Saint
Peter
doth
two
things
;
First
,
he
denyeth
flatly
,
that
hee
or
his
fellow
Apostles
haue
any
such
meaning
.
Then
he
bringeth
reasons
of
their
constant
adhering
to
him
.
The
denyall
is
set
forth
by
way
of
Interrogation
for
more
vehemency
sake
,
and
containeth
in
it
a
reason
drawne
from
the
excellency
of
Christ
before
other
teachers
,
Lord
,
to
whom
shall
we
goe
?
meaning
there
was
no
Master
worth
the
thinking
of
,
in
comparison
to
him
,
and
therefore
that
they
were
farre
from
any
such
purpose
.
The
reasons
drawne
from
the
excellency
of
Christ
,
are
two
.
The
one
,
from
the
excellency
of
his
Doctrine
,
[
Thou
hast
the
words
of
euerlasting
life
;
]
the
other
,
from
the
excellency
of
his
person
,
[
Thou
art
the
Christ
,
the
Son
of
the
liuing
God
.
]
Our
heart
and
conscience
telleth
vs
so
much
,
therefore
we
are
not
men
,
but
deuils
,
if
we
forsake
thee
.
To
this
effect
is
Saint
Peters
answer
in
the
name
of
his
fellowes
.
Let
vs
take
the
words
before
vs
in
order
as
they
lye
,
and
first
,
speake
of
the
Interrogation
.
Simon
Peter
therefore
answered
him
,
saying
,
Lord
,
to
whom
shall
we
goe
?
The
first
thing
that
we
are
to
learne
out
of
these
words
,
is
this
,
namely
,
That
truth
,
and
a
good
cause
,
hath
alwayes
some
to
maintaine
it
.
The
Disciples
fell
away
,
yea
,
many
of
the
Disciples
fell
away
,
yea
,
they
fell
away
so
,
that
they
came
no
more
at
our
Sauiour
,
as
the
Text
hath
it
:
but
yet
hee
was
not
left
without
witnesse
,
he
had
the
Apostles
to
beare
record
to
him
,
and
to
stand
for
him
.
So
the
High
Priests
and
the
Elders
,
yea
,
and
the
whole
multitude
of
the
Iewes
cryed
out
against
him
,
and
would
not
otherwise
be
satisfied
,
then
with
his
death
;
but
Ioseph
of
Arimathea
,
a
Councellour
,
a
iust
man
,
and
a
good
,
consented
not
to
their
plots
and
practices
,
Luk.
23.
So
Obadiah
was
not
carryed
away
with
the
streame
of
the
time
,
to
kill
Gods
Prophets
,
and
those
that
worshipped
the
Lord
with
holy
worship
,
but
hid
them
in
Caues
,
and
prouided
for
them
,
though
it
were
with
the
jeopardy
of
his
head
.
So
Ruben
,
Rebell
not
against
the
Lord
,
neither
feare
yee
the
people
of
the
Land
,
for
they
are
but
bread
for
vs
,
their
shield
is
departed
from
them
,
and
the
Lord
is
with
vs
,
feare
them
not
.
Thus
they
;
and
this
was
counted
to
them
for
righteousnesse
vnto
all
posterity
for
euer-more
.
Yea
,
that
God
that
prospered
the
Midwiues
of
Egypt
,
for
not
subscribing
to
the
bloody
decree
of
Pharaoh
,
and
his
Councellors
,
did
also
highly
aduance
these
his
seruants
,
not
onely
bringing
them
into
the
Land
of
Promise
,
the
place
of
rest
where
they
would
be
,
but
also
making
one
of
them
,
Generall
Captaine
ouer
his
people
,
an●
giuing
him
admirable
victories
,
and
the
other
also
a
great
man
,
and
a
mighty
,
and
of
such
vigorousnesse
in
his
extreme
old
age
,
that
he
confesseth
,
that
hee
was
as
lusty
at
eighty
fiue
yeeres
of
age
,
as
he
was
at
forty
,
and
as
sufficient
for
managing
matters
of
warre
,
or
matters
of
peace
,
as
you
may
see
,
Ioshuah
14.
Thus
there
is
a
reward
with
the
Lord
,
and
a
speciall
reward
for
them
that
cleaue
fast
vnto
the
Lord
,
It
is
a
fearefull
thing
to
fall
into
the
hands
of
the
liuing
God
:
It
is
a
dangerous
thing
to
deale
remissely
in
his
businesse
,
who
is
jealous
of
his
seruice
,
and
requireth
the
whole
man
.
If
this
were
done
to
Moses
,
a
greene
Tree
,
what
shall
be
done
to
a
dry
?
And
if
Moses
were
condemned
,
because
he
was
not
so
hot
as
he
should
haue
beene
,
doe
they
thinke
to
escape
that
are
key-cold
?
This
I
say
,
because
some
thinke
,
that
they
make
Religion
beholding
to
them
,
and
God
their
debtor
for
euer
,
if
they
doe
not
fall
away
from
it
as
well
as
others
,
and
if
they
doe
not
openly
blaspheme
,
and
raile
vpon
it
,
though
in
the
meane
time
they
speake
neuer
a
word
for
it
.
But
,
as
God
said
to
Moses
,
I
will
make
thee
a
greater
Nation
and
a
mightier
then
these
,
though
all
these
should
be
brought
to
nought
:
And
as
Christ
said
in
the
Gospell
,
I
tell
you
the
truth
,
that
if
these
hold
their
peace
,
the
stones
shall
speake
;
So
we
may
write
vpon
it
,
that
God
is
both
able
,
and
willing
to
defend
his
Truth
,
howsoeuer
many
shall
agree
to
betray
it
,
and
rather
then
he
will
leaue
it
vnmaintained
,
he
will
open
the
mouthes
of
the
dumbe
,
and
the
children
that
are
yet
vnborne
,
shall
praise
the
Lord
.
In
the
meane
time
,
as
it
is
said
in
Genesis
,
The
Nation
to
whom
they
shall
be
in
bondage
,
will
I
iudge
,
saith
God
:
And
in
the
Gospell
,
Woe
be
to
that
man
by
whom
offences
shall
come
,
and
especially
,
Woe
be
to
the
man
by
whom
the
Sonne
of
man
shall
be
betrayed
:
So
let
these
men-pleasers
,
and
place-pleasers
know
,
that
as
they
are
ashamed
to
confesse
Christ
before
men
,
so
he
will
not
be
pleased
to
confesse
them
before
his
Father
which
is
in
heauen
.
Gordius
the
Martyr
was
of
that
minde
:
for
being
exhorted
by
a
friend
of
his
,
to
keepe
his
conscience
to
himselfe
,
and
not
to
professe
it
,
made
answer
(
as
Basil
writeth
)
that
the
Truth
is
not
onely
betrayed
of
them
that
doe
(
plainely
)
forsake
it
,
but
of
them
also
that
will
not
publikely
confesse
it
.
Fulgentius
was
of
the
same
minde
,
Nec
immeritò
talis
seruus
&
abijcitur
&
punitur
,
&c.
Such
a
seruant
(
saith
he
,
)
is
worthily
reiected
and
punished
,
because
by
one
and
the
same
silence
,
he
establisheth
error
,
who
being
forestalled
by
error
or
time
,
doth
not
,
by
meanes
of
his
silence
,
vouch
and
maintaine
the
Truth
:
Euen
as
,
further
saith
he
,
he
that
doth
not
establish
Gods
glory
,
doth
euacuate
it
;
and
he
that
doth
not
refute
and
ward
the
blow
of
dishonour
from
God
,
doth
no
lesse
then
heape
it
vpon
him
.
Why
?
my
Brethren
,
our
cause
is
good
,
it
is
Gods
,
we
haue
proued
it
so
to
be
in
hundreds
of
discourses
;
the
times
are
fauourable
,
we
haue
the
Bride-groome
with
vs
,
why
then
should
any
mans
heart
faile
him
?
ô
verè
Phrygiae
neque
enim
Phryges
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
that
be
in
pace
Cerui
,
(
I
inuert
Tertullians
words
)
will
they
be
in
praelio
Leones
?
will
they
be
as
valiant
as
the
Lyon
in
the
day
of
battell
,
when
the
wicked
compasse
them
about
at
their
heeles
,
and
draw
them
before
Rulers
,
yea
,
and
peraduenture
to
a
fiery
tryall
,
that
shew
themselues
as
fearefull
as
the
Deere
in
the
dayes
of
peace
,
in
Alcyon
dayes
?
They
feare
where
no
feare
is
,
saith
the
Psalmist
,
the
shadow
of
the
mountaines
maketh
these
to
feare
,
saith
one
,
in
the
booke
of
Iudges
.
By
the
Art
of
dissembling
many
thinke
they
haue
great
aduantage
.
The
Protestant
taketh
them
for
theirs
,
for
their
comming
to
Church
;
The
Romanist
theirs
,
because
they
speake
neuer
a
word
against
them
:
so
they
gaine
on
both
sides
.
Wherefore
if
they
should
be
any
thing
busie
(
so
they
call
sincere
dealing
,
)
then
they
should
leese
such
a
Gentlemans
custome
,
and
such
a
Gentlewomans
fauour
,
&c.
Thus
the
loue
of
man
casteth
out
the
loue
of
God
,
and
the
feare
of
man
casteth
out
the
feare
of
God
.
But
where
is
Elias
,
euen
he
himselfe
,
said
Elizeus
?
Where
is
Brutus
?
I
would
thou
wert
aliue
,
Brutus
:
it
was
once
written
vnder
his
statue
.
We
may
say
,
Where
is
Peter
,
and
his
spirit
?
He
confesseth
in
my
Text
,
and
denieth
not
,
but
saith
plainely
,
that
there
was
none
worth
the
looking
after
but
Christ
,
nor
no
Doctrine
worth
the
harkening
after
but
his
.
It
was
a
great
blot
to
Osius
of
Corduba
his
reputation
,
(
that
had
beene
a
faithfull
Confessor
in
the
dayes
of
persecution
,
)
that
following
the
sway
,
he
was
seene
to
be
present
,
and
an
abettor
in
the
Conuenticles
of
the
Arrians
;
and
so
those
other
Bishops
did
themselues
most
hurt
,
that
deserued
the
imputation
of
Nazianzen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
All
sauing
a
few
,
followed
the
time
.
On
the
other
side
Paphnutius
is
much
renowned
in
Story
,
for
withstanding
the
greatest
part
of
the
Councell
of
Nice
in
a
cause
of
truth
,
wherein
he
also
preuailed
.
And
so
in
these
last
perilous
times
,
Vergerius
the
Italian
,
and
Dalthius
the
Hungarian
,
and
Fricius
the
Polonian
,
excellent
learned
men
,
and
great
Statists
,
and
two
of
them
Orators
,
from
great
Princes
deserued
no
lesse
honour
,
though
they
had
not
so
good
successe
,
(
for
Trent
Conuenticle
would
not
be
like
Nice
Councell
,
)
in
manfufully
proposing
,
and
defending
many
points
of
Christian
Religion
,
euen
as
they
are
taught
and
vrged
by
vs
.
They
learned
it
of
the
Prophet
:
I
will
speake
of
thy
testimonies
before
Kings
,
and
will
not
be
ashamed
.
Or
of
Saint
Peter
in
my
Text
,
who
answered
boldly
,
and
cared
not
who
heard
him
,
that
Christ
was
to
be
followed
,
and
he
onely
.
Let
vs
also
(
Beloued
,
)
be
followers
of
Saint
Peter
in
this
point
,
and
let
this
be
our
first
note
,
or
lesson
,
To
be
resolute
.
[
Peter
answered
and
said
.
]
The
next
note
is
like
to
it
,
namely
,
That
we
be
forward
,
yea
and
formost
too
in
a
good
cause
.
As
Peter
doth
not
straine
courtesie
,
nor
pause
to
see
whether
any
other
would
speake
,
and
ease
him
of
his
labour
,
but
as
though
the
waight
of
it
lay
vpon
his
shoulders
,
hee
dischargeth
himselfe
of
it
valiantly
and
hardily
.
The
Lord
loueth
a
cheerefull
giuer
,
saith
Saint
Paul
,
and
so
,
The
Lord
loueth
a
forward
Confessor
,
say
I.
Thou
commest
to
see
me
the
last
of
all
my
friends
,
saith
Octauius
to
Tully
,
in
Appium
.
And
2.
Sam.
19.
Dauid
reproueth
the
Elders
of
Iudah
,
for
that
they
were
behind
to
bring
the
King
againe
to
his
house
:
he
meaneth
,
that
they
were
hindmost
and
lag
.
On
the
other
side
,
Shimei
,
that
had
abused
Dauid
so
villanously
for
words
,
that
no
man
was
euer
abused
worse
by
any
,
for
hee
called
him
man
of
blood
,
and
man
of
Belial
:
yet
because
he
was
the
first
of
the
house
of
Ioseph
,
that
came
downe
to
meete
him
after
his
restitution
to
his
Kingly
Estate
,
Dauid
thought
himselfe
bound
to
pardon
him
,
and
so
assured
him
of
his
life
by
an
oath
.
So
much
it
importeth
a
man
,
what
he
doth
well
,
to
doe
quickly
,
and
to
doe
it
betimes
;
then
there
is
thanke
with
God
,
th●n
it
is
accepted
of
man
.
Euen
as
Dauid
setteth
forth
his
forwardnesse
,
saying
,
I
made
haste
,
and
prolonged
not
the
time
to
keepe
thy
righteous
iudgements
:
and
Saint
Paul
his
,
When
it
pleased
God
to
reueale
his
Sonne
in
me
,
immediatly
I
communicated
not
with
flesh
and
blood
,
but
went
about
that
worke
.
And
Iames
and
Iohn
being
called
,
Math.
4.
forsooke
their
ship
and
their
father
forthwith
,
and
followed
Christ
:
And
Luke
19.
Zacheus
being
bid
to
come
downe
from
a
tree
,
came
downe
in
haste
,
and
receiued
him
.
Now
,
as
this
haste
and
forwardnesse
is
necessary
,
and
to
be
vsed
by
all
,
so
especially
by
them
that
are
Ring-leaders
,
and
Captaines
of
the
flock
.
In
their
countenance
there
is
hope
and
despaire
;
in
their
courage
there
is
life
and
death
.
If
L.
Martius
had
not
bestirred
himselfe
,
and
shewed
an
vncontrolable
quicke
resolution
,
and
an
vndauntable
fiery
courageousnesse
,
after
the
ouerthrow
giuen
to
the
two
Scipio's
,
all
had
beene
lost
in
Spaine
,
the
name
of
a
Romane
had
beene
no
more
in
remembrance
.
This
one
example
(
for
hundreds
)
for
matters
of
warre
.
So
if
Nasica
had
not
presently
,
vpon
the
hurly-burly
stirred
by
the
Gracchi
,
obiected
himselfe
as
a
Bulwarke
against
their
seditious
complotments
,
the
Common-weale
had
beene
drencht
in
the
gulph
of
sedition
,
out
of
which
it
would
hardly
haue
popped
vp
:
for
the
hearts
of
the
valourous
would
haue
failed
them
for
feare
,
and
the
hearts
of
the
turbulent
would
haue
been
strengthened
.
Thus
one
example
out
of
hundreds
for
matters
of
peace
.
So
if
Saint
Peter
,
vpon
the
reuolt
of
so
many
Disciples
,
and
staggering
peraduenture
of
some
of
the
Apostles
,
had
hanged
the
wing
,
as
they
speake
,
or
let
fall
his
Crest
,
who
doth
know
,
but
that
many
by
his
example
,
would
haue
beene
drawne
away
to
obiect
cowardize
,
or
amazed
distraction
?
Therefore
blessed
be
God
,
that
gaue
such
strength
vnto
him
,
for
by
his
strength
,
many
were
confirmed
.
Let
vs
thinke
of
this
(
Beloued
)
specially
,
we
that
are
,
or
should
be
men
in
Christ
,
let
vs
reproue
them
that
cannot
abide
wholesome
Doctrine
,
and
let
vs
confute
such
,
(
vpon
occasion
and
modestie
,
and
in
order
)
as
are
contrary-minded
,
and
teach
contrary
to
the
truth
,
that
is
,
the
Scriptures
;
For
the
Scriptures
are
true
,
and
whatsouer
is
repugnant
to
the
same
,
is
false-hood
.
Let
vs
not
draw
backe
and
say
,
Why
doth
not
such
a
one
speake
?
and
why
doth
not
such
a
one
?
but
rather
as
in
a
common
fire
,
let
euery
man
bring
his
bucket
of
water
to
quench
it
;
let
euery
one
presently
put
his
hand
to
the
worke
,
and
helpe
to
beare
anothers
burden
,
and
then
he
shall
be
blessed
in
his
worke
.
This
is
my
second
note
,
That
not
onely
we
professe
boldly
,
but
also
that
we
doe
it
presently
.
The
third
note
shall
be
shorter
then
the
second
▪
namely
,
that
we
be
charitable
.
What
in
Gods
name
,
(
might
one
say
,
)
what
meanes
Saint
Peter
to
be
so
liberall
to
vndertake
for
others
?
He
knew
what
himselfe
would
doe
,
but
he
did
not
know
what
others
meant
.
Cato
refused
to
vndertake
for
Catulus
his
honesty
,
(
and
none
of
better
note
for
vertue
then
Catulus
,
)
Cato
therefore
was
a
wise
man
.
The
heart
is
deceitfull
and
wicked
aboue
all
things
,
who
can
know
it
?
So
Saint
Paul
,
What
man
knoweth
the
things
of
man
,
but
the
spirit
of
man
that
is
in
him
?
Paul
was
an
Apostle
as
well
as
hee
.
How
then
could
Saint
Peter
say
boldly
,
To
whom
shall
we
goe
but
vnto
thee
?
Hee
should
rather
haue
said
,
To
whom
shall
I
goe
?
To
make
the
matter
short
,
I
answere
in
a
word
,
that
Saint
Peter
sheweth
hereby
his
great
charity
,
which
thinketh
none
euill
;
and
his
brotherly
loue
,
which
conceiteth
another
as
himselfe
.
The
better
a
man
is
,
the
lesse
euill
he
suspecteth
to
be
in
another
;
the
worse
a
man
is
himselfe
,
the
more
naught
he
suspecteth
to
be
in
another
.
It
is
written
of
Nero
by
Suetonius
,
Na●ian
.
Epi.
27.
Lege
etiam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
Iulian.
Guicciardin
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Nazianzen
speakes
,
that
which
is
free
from
naughtinesse
,
is
slower
to
suspect
naughtines
.
As
it
is
written
for
example
of
Francis
the
fi●st
,
that
carrying
a
generous
minde
himselfe
,
he
thought
he
should
be
intreated
with
like
generousnesse
by
his
enemy
.
As
on
the
contrary
side
,
the
brethren
of
Ioseph
,
that
had
vsed
cruelty
themselues
,
were
no
sooner
brought
within
their
brothers
danger
,
specially
their
father
being
dead
,
but
they
said
,
It
may
be
that
Ioseph
will
hate
vs
,
and
will
pay
vs
againe
all
the
euill
which
we
did
vnto
him
.
Now
St.
Peter
was
not
like
to
these
later
bad
ones
,
but
to
those
former
good
ones
,
or
rather
better
then
they
.
He
knew
whom
he
beleeued
,
and
he
knew
that
his
owne
heart
was
established
,
and
his
faith
built
vpon
the
Rocke
Christ
,
and
therefore
thought
,
that
others
would
be
as
forward
as
he
,
and
as
firme
as
he
.
Hee
neuer
thought
that
any
of
the
Apostles
would
play
the
Traytor
,
or
that
Iudas
would
be
other
then
Iudas
,
that
is
,
a
Confessor
.
He
knew
peraduenture
that
he
was
a
Theefe
,
and
bare
the
bagge
,
&c.
but
yet
who
would
not
looke
for
reformation
vnder
such
a
Censor
and
Master
?
This
made
Peter
to
say
not
in
the
singular
number
,
To
whom
shall
(
I
)
goe
?
but
in
the
plurall
,
To
whom
shall
we
?
Let
vs
be
slow
to
anger
,
slowe
to
iudge
,
swift
to
pity
,
swift
to
hope
.
Saint
Paul
hoped
of
the
whole
Nation
of
the
Iewes
,
that
in
time
they
should
be
saued
,
Rom.
11.
And
shall
we
despaire
of
any
particular
man
,
that
he
belongeth
to
God
,
and
that
he
may
be
reclaimed
?
O
no
,
let
vs
teach
,
let
vs
improue
,
let
vs
admonish
,
let
vs
rebuke
with
all
long
suffering
and
gentlenesse
,
and
then
God
will
doe
that
which
seemeth
good
in
his
eyes
;
he
will
in
time
giue
them
grace
to
repent
,
that
they
may
escape
out
of
the
snares
of
the
Deuill
,
though
presently
they
be
led
captiue
of
him
after
his
will
:
they
may
be
graffed
in
(
saith
Saint
Paul
,
)
if
they
abide
not
in
vnbeleefe
,
for
God
is
able
to
graffe
them
againe
.
Goe
thy
wayes
,
saith
a
Reuerend
man
to
Austins
mother
,
for
it
cannot
be
,
that
Filius
tantarum
lachrymarum
pereat
,
That
one
that
is
so
much
prayed
for
should
perish
.
Peter
excluded
not
Iudas
out
of
his
Calendar
of
hope
,
no
more
should
we
doe
any
that
commeth
about
Christ
.
This
is
my
third
note
.
Fourthly
,
let
me
answer
a
false
glosse
of
the
Rhemists
,
for
they
like
bryers
take
hold
of
our
garment
,
and
hinder
our
proceeding
to
that
which
followeth
.
When
company
(
say
they
vpon
this
place
,
)
draw
vs
to
reuolt
,
let
vs
say
thus
:
Lord
,
whither
,
or
to
whom
shall
we
goe
,
when
we
haue
forsaken
thee
?
To
Caluin
,
Luther
,
or
such
,
and
forsake
thee
and
thy
Church
,
with
the
vnfaithfull
multitude
?
&c.
Touching
Caluin
and
Luther
,
I
answere
first
,
that
though
we
doe
not
glory
in
them
,
for
we
are
forbidden
by
the
Apostle
,
1.
Cor.
3.21
.
to
glory
in
men
(
whether
it
be
Paul
,
or
Apollos
,
or
Cephas
,
&c.
)
Yet
is
there
no
cause
why
we
should
be
ashamed
of
them
;
for
he
that
was
least
learned
of
the
two
,
was
more
learned
then
an
hundred
of
their
chiefest
Prelates
,
take
them
one
by
one
;
and
he
that
was
lest
vertuous
of
the
two
,
had
more
vertue
in
him
,
then
forty
of
those
Prelates
that
might
be
named
,
put
it
all
together
.
I
know
that
they
escaped
not
the
tongues
of
the
wicked
,
nor
the
pens
neither
of
them
that
were
hired
to
deuise
whatsoeuer
slanders
they
could
against
them
,
(
as
also
our
Sauiour
himselfe
was
both
traduced
while
he
liued
,
and
written
against
when
he
was
dead
.
)
But
if
it
be
enough
to
accuse
,
who
shall
be
innocent
?
and
if
professed
enemies
and
mercenaries
,
their
euidence
shall
be
admitted
;
what
Naboth
shall
not
be
condemned
?
This
may
content
indiferent
men
,
that
they
did
not
mure
themselues
vp
in
Cloysters
,
where
Mendacia
vuliu
,
st●g●tia
pari●tibus
tegebantur
,
Where
hypocrisie
and
secresie
made
all
whole
:
but
in
lu●e
Reipub.
they
did
liue
,
they
were
for
fame
,
as
Cities
set
vpon
an
hill
,
that
could
not
be
hid
;
they
liued
in
famous
Vniuersities
and
Cities
(
th'
one
Geneua
,
specially
commended
for
the
gouernment
thereof
by
Bodin
,
no
partiall
man
:
)
themselue●
alwayes
in
labours
,
(
preaching
or
writing
continually
,
)
alwayes
attended
,
alwayes
obserued
,
and
yet
they
had
n●uer
their
names
called
in
question
for
disho●esty
.
Called
in
question
?
Nay
,
their
liues
were
proposed
by
all
that
knew
them
,
for
a
paterne
,
for
others
to
follow
,
and
they
found
as
many
all
their
life
time
,
that
did
reuerence
them
for
their
vertue
,
as
did
honour
them
for
their
learning
.
And
shall
these
mens
names
be
cast
in
our
teeth
by
way
of
reproch
,
whom
yet
we
neuer
esteemed
otherwise
then
for
seruants
,
not
as
Lords
ouer
the
house
;
nor
yet
as
Lords
ouer
our
faith
,
but
as
faithfull
and
learned
men
,
by
whose
labours
wee
haue
profit●d
?
There●ore
,
though
wee
be
not
to
build
our
faith
vpon
them
,
nor
vpon
any
other
,
but
on
the
foundation
of
the
Apostles
and
Prophets
,
Iesus
Christ
himselfe
being
the
head
Corner-stone
,
yet
there
is
no
cause
(
for
all
their
twiting
)
why
we
should
not
honor
them
,
shewing
themselues
to
be
friends
of
the
Bride
groome
,
and
discerning
the
Bride-groomes
voyce
,
rather
then
the
very
heads
of
their
Church
,
yea
the
chiefe
head
and
Top-gallant
of
their
Church
,
speaking
like
the
Dragon
,
and
vttering
words
of
blasphemy
,
which
are
not
agreeable
to
the
wholesome
doctrine
of
our
Lord
and
Sauiour
Iesus
Christ
,
reuealed
and
set
forth
in
his
holy
Word
.
But
this
wee
may
examine
particularly
in
the
Aetiologue
following
,
namely
,
in
these
words
:
Thou
hast
the
Words
of
euerlasting
life
.
]
In
the
meane
time
out
of
the
Interrogation
(
which
implyeth
a
deniall
and
a
refusing
of
other
courses
,
)
we
haue
learned
thus
much
,
namely
,
to
professe
Christ
boldly
,
to
professe
him
readily
(
and
with
the
formost
,
)
to
professe
him
charitably
,
(
not
excluding
others
,
)
yea
,
and
to
hearken
to
those
worthy
seruants
of
God
,
whom
he
hath
raised
vp
in
these
latter
dayes
,
for
the
cleering
o●
the
doctrine
of
the
Truth
,
and
the
reuealing
of
the
man
of
Sinne
,
notwithstanding
the
disgraces
and
contumelies
,
which
not
the
true
Church
,
but
the
Church-men
of
Rhemes
,
and
the
Chaplaines
of
Rome
doe
throw
vpon
them
.
And
let
so
much
be
spoken
of
these
words
,
[
Simon
Peter
answered
and
said
,
Lord
to
whom
shall
we
goe
?
]
It
followeth
,
Thou
hast
the
words
of
euerlasting
life
.
Which
(
because
the
houre
is
already
spent
,
)
I
purpose
not
to
handle
at
this
time
.
To
God
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
be
rendred
all
praise
and
thankesgiuing
from
euery
one
of
vs
,
now
,
and
euer-more
.
Amen
.
A
SERMON
VPON
THE
SEVENTH
OF
ESAY
.
THE
THIRD
SERMON
,
Preached
vpon
Christmas
day
.
ESAY
7.
verse
14.
Behold
,
a
Virgin
(
or
the
Virgin
)
shall
conceiue
and
beare
a
Sonne
,
and
she
shall
call
his
Name
Immanuel
.
WHEN
Phaeton
was
to
get
vp
into
the
Suns
Chariot
,
that
is
,
(
as
it
is
interpreted
by
the
learned
,
)
when
he
vndertooke
to
meddle
with
great
matters
,
and
such
as
exceeded
the
reach
of
the
common
sort
,
he
had
a
certaine
sacred
ointment
giuen
to
him
to
preserue
him
from
scorching
and
burning
.
(
Tum
pater
ora
suisacro
medicamiue
nati
con●igit
&
rapiosae
fecit
patientia
flammae
.
)
The
holy
Law-giuer
Moses
writeth
,
that
when
himselfe
was
to
deliuer
vnto
the
people
the
Law
of
the
Highest
,
hee
was
first
admitted
to
talke
with
God
,
&
withall
his
face
was
made
to
shine
.
And
the
Prophet
Esay
witnesseth
,
that
before
he
was
to
be
sent
to
prophesie
,
he
had
his
hips
sared
with
a
liue
coale
taken
from
the
Altar
.
And
the
Euangelist
likewisereporteth
,
that
before
the
Apostles
&
Elders
ioyned
in
commission
with
them
that
were
set
on
worke
about
the
Gospell
,
to
carry
the
same
to
the
Gentiles
,
they
had
the
gift
of
the
H.
Ghost
,
shed
vpon
them
in
the
forme
of
clouen
tongues
.
So
to
be
short
,
Simeon
Metaphrastes
writeth
,
that
at
such
time
as
Saint
I●hn
was
busie
in
penning
of
the
Gospell
,
the
holy
Ghost
made
apparant
signes
of
his
presence
by
thundrings
and
lightnings
,
and
the
like
.
And
why
was
this
?
For
two
causes
,
First
,
to
resolue
the
Apostles
and
Prophets
then
,
and
the
Church
to
the
end
of
the
world
,
that
the
doctrine
deliuered
by
them
,
came
not
by
priuate
motion
,
nor
from
themselues
,
but
that
they
should
so
write
as
the
holy
Ghost
should
giue
them
vtterance
,
and
therefore
,
that
their
writings
should
be
holy
,
sound
,
and
true
▪
A
second
reason
was
,
to
teach
them
and
vs
,
how
necessary
the
gift
of
the
holy
Ghost
,
yea
,
and
a
principall
measure
thereof
,
is
,
for
all
such
as
are
called
to
this
waighty
charge
,
of
being
Gods
Messengers
,
and
Interpretors
vnto
the
people
.
For
if
no
man
can
say
,
Behold
,
a
Virgin
shall
conceiue
,
&c.
Three
notable
things
,
or
rather
wonderfull
,
are
contained
in
this
short
verse
.
-
1.
A
wonderfull
Conception
.
-
2.
A
wonderfull
Birth
.
-
3.
A
wonderfull
Coniunction
of
the
Diuine
and
humane
nature
in
one
person
.
A
Virgin
shall
conceiue
.
This
is
the
first
of
the
wonders
.
A
Virgin
shall
beare
a
Sonne
.
This
is
the
second
.
His
name
shall
be
called
Immanuel
,
that
is
,
G●d
with
vs
,
because
of
the
assuming
of
our
nature
vnto
himselfe
.
This
is
the
third
.
A
Virgin
shall
conceiue
.
This
truth
is
contradicted
by
two
sorts
of
men
,
especially
by
the
wrangling
Iewe
,
and
by
the
doubtfull
Infidell
.
The
one
saith
,
It
was
not
so
,
the
Prophet
did
not
meane
that
shee
should
be
a
Virgin
that
should
be
the
mother
of
Immanuel
.
The
other
saith
,
It
could
not
bee
,
how
can
a
Virgin
conceiue
,
&
c
?
These
be
the
obiections
of
the
vnhappy
miscreants
,
the
Iewes
,
the
Gentiles
,
the
Atheisticall
scorners
,
whom
I
will
not
answer
diligently
or
at
large
,
lest
I
should
seeme
too
much
to
honour
them
,
but
I
will
confute
them
briefly
,
that
I
may
furnish
you
with
some
reasons
against
the
day
of
battell
;
against
the
time
,
I
say
,
that
your
faith
shall
be
shaken
with
such
kind
of
persons
.
To
the
Iewe
therefore
this
I
say
,
That
though
we
take
no
aduantage
of
the
Etymon
of
the
Word
vsed
by
the
Prophet
(
and
yet
as
the
Learned
know
,
the
Hebrew
tongue
doth
excell
all
other
tongues
,
in
fitting
the
nature
of
things
,
with
proper
&
fit
names
,
)
yet
forasmuch
as
the
word
signifieth
one
that
is
kept
close
and
secret
,
who
else
but
a
Virgin
can
be
meant
?
But
to
omit
this
aduantage
,
and
to
omit
also
the
authority
of
the
seuenty
Interpreters
which
were
Iewes
,
and
so
translated
it
before
this
matter
was
in
controuersie
,
and
therefore
not
excepted
against
for
partiality
;
Let
vs
consider
the
matter
it selfe
.
Doth
not
the
Prophet
(
in
Gods
name
)
promise
to
shew
them
a
signe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
a
prodigious
and
strange
thing
surpassing
the
course
of
nature
?
C●lsus
:
What
signe
were
that
,
what
wonder
were
that
,
for
a
young
woman
that
lyeth
with
a
man
to
conceiue
?
This
were
a
wonder
not
to
be
wondred
at
.
Therefore
either
the
Prophet
Esay
spake
absurdly
,
and
called
these
things
which
were
not
such
,
as
though
they
were
such
(
which
was
farre
from
that
wisdome
and
eloquence
that
was
in
him
,
)
or
an
extraordinary
Conception
,
and
which
exceeded
the
bounds
of
nature
,
and
the
experience
of
the
world
,
is
here
signified
.
This
is
enough
to
beat
downe
the
Iewes
,
enough
in
this
place
:
for
if
I
should
stand
to
refute
all
their
canils
,
I
should
seeme
to
forg●t
mine
Auditory
.
To
the
Infidels
,
that
cry
out
,
It
is
impossible
that
a
Virgin
should
conceiue
,
this
I
answere
,
euen
as
Christ
did
in
the
like
case
,
That
with
men
indeed
it
is
impossible
,
but
with
God
all
things
are
possible
.
Whatsoeuer
God
will
,
that
hee
doth
both
in
heauen
and
earth
,
or
speake
I
this
after
the
manner
of
the
Scripture
,
and
saith
not
Nature
the
same
?
Yes
verily
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
things
are
easie
to
God
,
&c.
for
if
any
thing
were
too
hard
for
God
,
then
he
were
not
God
,
but
that
which
is
too
hard
for
him
,
should
be
God
rather
;
since
by
reason
,
hee
that
is
strongest
and
aboue
all
,
hee
onely
deserueth
the
name
of
God
.
It
remaineth
therefore
,
that
all
things
a●●
subiect
to
God
,
subiect
to
his
pleasure
,
subiect
to
his
motion
;
then
Nature
specially
,
then
he
may
alter
it
as
it
pleaseth
him
.
Indeed
,
Beloued
,
though
he
hath
made
a
Law
for
all
his
creatures
;
yet
he
hath
not
made
a
Law
for
himselfe
,
he
will
be
brought
vnto
subiection
to
none
.
He
is
and
will
remaine
Liberrimum
agens
,
a
most
free
Agent
.
Therefore
let
no
man
say
,
(
no
Infidell
,
nor
any
whatsoeuer
,
)
This
is
not
wont
to
be
done
,
therefore
it
cannot
be
done
.
I
doe
not
see
how
it
may
be
done
,
therefore
it
is
impossible
:
for
surely
he
speakes
rather
madly
then
foolishly
,
that
speaketh
so
;
since
there
be
infinite
examples
,
and
in
all
ages
to
the
contrary
.
Why
?
naturally
we
know
the
Lord
hath
made
the
sands
for
bounds
to
the
Sea
,
and
hath
appointed
the
same
to
checke
the
billowes
thereof
,
&c.
and
yet
many
aliue
haue
seene
the
same
to
range
ouer
its
bankes
,
and
to
carry
away
with
it
whole
Townes
and
Shires
,
&c.
So
naturally
man
onely
hath
the
gift
of
speech
(
and
not
presently
after
his
birth
,
but
he
must
stay
a
certaine
time
,
)
but
yet
when
it
pleaseth
God
to
shew
a
miracle
,
euen
Asses
haue
spoken
,
and
Oxen
at
the
Plowe
,
and
a
child
in
his
mothers
belly
.
I
doe
not
tell
you
fables
,
but
stories
.
So
naturally
Wheat
doth
encrease
by
sowing
,
first
the
blade
,
then
the
stalke
,
then
the
eare
,
&c.
but
yet
the
Learned
know
,
that
it
hath
not
only
rained
downe
wheat
diuers
times
,
but
it
hath
beene
found
growing
in
the
knee
of
a
child
.
So
naturally
it
must
be
the
hand
of
a
man
,
and
ioyned
to
the
body
that
must
write
,
and
he
that
will
haue
bread
,
must
haue
flowre
kneaded
and
baked
;
and
he
that
will
haue
shields
,
must
haue
the
Smith
to
forge
them
;
and
he
that
will
haue
a
well
,
must
digge
deepe
for
it
,
&c.
And
yet
,
who
knoweth
not
of
the
fountaine
of
water
,
that
the
drye
iaw-bone
of
an
Asse
yeelded
to
Samson
?
Of
the
writing
of
the
tenne
Commandements
?
And
of
that
on
the
wall
,
before
Belshasar
,
without
the
hand
of
man
?
Of
the
feeding
of
Elias
by
Rauens
,
A●cil●●
▪
and
of
the
same
Manna
which
came
downe
from
heauen
?
Now
shall
any
man
bee
so
vnreasonable
,
as
to
say
,
Because
these
and
the
like
things
cannot
bee
done
by
man
,
therefore
they
cannot
bee
done
by
the
higher
powers
?
or
,
Because
he
neuer
saw
the
like
done
in
all
his
life
,
therefore
the
like
was
not
done
in
any
age
?
Then
by
the
same
reason
,
Because
there
are
no
kniues
in
this
Land
made
of
other
matter
then
of
metall
,
therefore
I
may
deny
,
that
in
the
Indies
the
sauage
people
make
their
kniues
of
Flint
stones
,
(
as
also
the
manner
was
in
old
time
among
the
Iewes
,
)
which
yet
they
that
haue
trauelled
thither
,
doe
most
constantly
auouch
,
or
because
salt
is
not
otherwise
had
among
vs
,
but
by
boyling
of
bryne
,
therefore
wee
may
discredit
such
as
haue
deliuered
it
in
writing
for
a
truth
,
that
in
diuers
parts
of
Sicily
,
and
else-where
,
they
haue
their
salt
for
digging
,
euen
as
we
haue
stone
,
or
cole
.
Or
briefly
,
because
with
vs
there
i●
no
water
to
bee
had
,
but
from
fountaines
or
from
brookes
,
or
from
the
like
;
therefore
I
will
condemne
it
for
a
fable
,
that
there
should
be
in
one
of
the
Canaries
,
a
Tree
of
that
miraculous
vertue
,
that
the
very
leaues
thereof
be
a
Well-spring
of
water
,
yeelding
and
powring
it
downe
(
as
from
a
conduit
,
nay
,
as
from
a
great
spout
)
in
such
aboundance
,
that
there
is
sufficient
for
the
Inhabitants
and
for
all
commers
.
For
as
in
these
matters
,
we
beleeue
more
then
we
haue
seene
in
our
Country
,
vpon
the
report
of
them
that
haue
made
tryall
thereof
else-where
,
vpon
their
report
,
I
say
,
by
word
of
mouth
;
so
why
should
wee
not
as
well
beleeue
their
writings
of
old
,
that
haue
registred
such
strange
and
prodigious
things
done
before
time
,
though
wee
in
our
time
haue
had
no
experience
of
the
like
?
Thus
much
for
answer
to
them
that
are
hardly
brought
to
beleeue
miracles
:
and
so
,
that
a
Virgin
should
conceiue
,
except
they
could
see
the
like
done
in
their
time
.
But
now
to
answer
them
more
familiarly
.
What
if
without
any
miracle
at
all
,
euen
by
the
demonstration
of
naturall
experiments
,
the
same
may
bee
made
probable
;
will
they
then
relent
and
giue
ouer
their
obstinacy
?
Surely
as
Tertullian
thought
good
to
demonstrate
the
Resurrection
,
by
the
Phoenix
,
Tertull.
de
resurrect
.
August
.
secundo
de
doct.
Christian.
which
repaireth
himselfe
by
his
ashes
,
and
as
Austine
thought
good
to
demonstrate
our
Regeneration
by
the
Snake
,
which
casteth
his
slough
from
yeere
to
yeere
:
and
as
our
Sauiour
Christ
himselfe
borrowed
an
example
from
the
wind
,
to
shew
the
secret
and
inuisible
working
of
the
holy
Ghost
:
So
if
we
shall
take
vpon
vs
by
familiar
and
naturall
examples
,
to
shew
the
possibility
of
a
Maidens
conception
,
I
hope
it
will
be
well
enough
taken
,
especially
since
I
meane
not
to
stand
vpon
it
,
but
onely
to
touch
it
,
and
not
to
inforce
beliefe
from
the
incredulous
,
but
to
draw
assent
from
the
flexible
.
This
therefore
I
say
(
which
yet
is
not
my
saying
alone
,
but
Origens
and
Basils
,
and
Ambrose
his
too
,
for
the
most
part
:
)
that
in
certaine
birds
and
fishes
,
and
beasts
,
the
Lord
hath
drawne
,
as
it
were
,
certaine
pictures
and
resemblances
of
this
mysterie
,
to
condemne
the
incredulity
of
the
incredulous
,
and
to
make
Faith
more
probable
to
vs
.
And
what
be
those
vnreasonable
creatures
that
conceiue
without
the
male
?
Truly
of
fowle
,
the
Vultur
,
as
Tertullian
remembreth
,
(
besides
the
other
Authors
which
I
named
euen
now
.
)
For
fish
,
the
Erythinus
,
as
Pliny
reporteth
:
for
beasts
,
certaine
Equae
Hispanicae
,
remembred
almost
by
euery
writer
:
also
for
Insects
,
the
Bee
.
Now
he
that
worketh
these
strange
things
in
these
creatures
,
and
by
these
creatures
euery
yeere
,
could
not
he
,
or
is
it
improbable
,
that
he
should
doe
the
same
once
in
man-kind
,
and
the
same
for
the
saluation
of
man-kind
,
especially
,
since
both
Prophesie
did
fore-tell
it
,
and
Story
doth
auow
it
to
haue
beene
done
?
Thus
as
the
Apostle
became
a
●●w
to
the
Iewes
,
to
winne
the
Iewes
;
and
to
them
that
were
without
Law
,
as
though
hee
had
beene
without
Law
himselfe
,
to
win
such
;
So
to
the
vnbeleeuer
I
haue
made
my-selfe
,
as
it
were
an
vnbeleeuer
;
and
leauing
the
authority
of
the
Scriptures
,
which
are
all-sufficient
,
haue
dealt
onely
by
naturall
experiments
,
to
proue
,
if
by
any
meanes
I
might
satisfie
them
.
This
dealing
doth
not
want
its
warrant
,
as
I
haue
shewed
already
,
nor
yet
hath
it
beene
voyd
of
fruit
.
For
Arn●bius
and
Lactantius
,
their
Bookes
haue
done
good
,
though
they
reasoned
but
from
the
light
of
Nature
,
and
(
that
I
may
trouble
you
onely
with
one
example
,
)
Bartholomew
Georgeniez
writeth
,
that
disputing
with
a
Turkish
Professor
,
in
the
yeere
1547.
he
made
euen
the
mysterie
of
the
Trinitie
seeme
probable
,
by
this
rude
comparison
of
the
Sun
,
that
hath
forme
and
brightnesse
,
and
heat
in
it
,
and
yet
is
but
one
,
and
made
the
Turke
with
admiration
to
exclaime
,
Allah
,
Allah
.
Therefore
all
such
shadowing
out
of
mysteries
is
not
vtterly
to
be
reiected
,
if
wee
hap
to
deale
with
such
who
care
not
for
the
Scriptures
.
A
Virgin
shall
conceiue
.
You
haue
heard
first
,
that
a
Virgin
must
be
here
meant
,
or
else
it
is
no
signe
or
miracle
.
Secondly
,
that
it
is
such
a
miracle
,
that
●hough
it
be
aboue
reason
,
yet
is
it
not
contrary
to
reason
,
and
therefore
the
more
easie
to
be
yeelded
vnto
by
them
,
that
haue
any
reasonablenesse
or
equity
in
them
.
Now
let
vs
see
which
kind
of
Virgin
the
Lord
made
choice
of
,
to
make
his
Mother
,
for
surely
shee
did
not
chuse
him
,
but
he
chose
her
,
as
Christ
said
to
his
Apostles
,
You
haue
not
chosen
me
,
but
I
haue
chosen
you
.
The
Mother
of
our
Sauiour
was
to
be
a
Virgin
,
that
is
no
question
,
and
for
many
causes
too
.
First
,
to
fulfill
this
Prophesie
,
A
Virgin
shall
conceiue
,
and
beare
Immanuel
.
Secondly
,
to
fulfill
these
Types
.
The
first
Adam
was
made
of
the
hands
of
God
of
the
earth
vncorupted
,
vndelued
,
vnplaned
.
So
the
second
Adam
Christ
,
was
to
be
made
by
the
finger
of
the
holy
Ghost
,
of
the
blood
of
a
Virgin
vnstained
,
and
vnpolluted
.
This
may
be
esteemed
for
one
Type
.
Another
this
:
The
Manna
,
and
the
Water
in
the
Wildernesse
(
that
I
meane
,
which
issued
out
of
the
rocke
,
)
was
made
immediatly
by
the
hand
of
God
,
without
the
concurrence
of
any
second
cause
:
So
the
true
Manna
which
came
downe
from
heauen
,
and
the
true
Water
of
life
,
which
whosoeuer
drinketh
of
by
faith
,
shall
neuer
perish
,
Christ
Iesus
,
I
meane
,
he
was
none
otherwise
to
be
conceiued
,
but
by
Gods
working
.
Other
Types
might
bee
alleaged
,
as
of
Aarons
Rod
which
blossom'd
without
mans
setting
,
or
watring
;
of
the
Gate
mentioned
by
Ezechiel
,
whereat
no
man
entred
,
&c.
But
the
former
be
sufficient
,
and
therefore
I
will
not
trouble
you
with
the
latter
.
A
Virgin
she
ought
to
be
,
we
heare
,
for
the
excellent
Prophesies
sake
,
and
to
expresse
the
Types
which
were
of
it
,
and
so
no
●●ubt
shee
was
,
as
testifie
Mathew
and
Luke
,
and
as
we
are
bound
by
our
Creed
to
beleeue
,
Borne
of
the
Virgin
Mary
,
&c.
But
what
manner
of
Virgin
was
shee
?
the
fairest
,
the
richest
,
the
noblest
of
all
the
daughters
of
the
East
?
Alas
,
these
things
,
though
they
be
much
set
by
in
the
world
,
yet
with
God
they
be
but
vile
,
euen
as
dongue
.
Hee
is
not
a
respecter
of
persons
,
as
the
Apostle
saith
;
that
is
,
hee
respecteth
not
these
outward
things
in
any
;
hee
lookes
not
vpon
the
outward
appearance
,
neither
vpon
the
countenance
,
neither
vpon
the
height
of
ones
stature
,
as
God
saith
to
Samuel
;
but
if
any
feare
God
and
worke
righteousnesse
,
he
is
accepted
of
God
,
Act.
10.
To
him
will
I
looke
,
euen
to
him
that
is
poore
and
of
a
contrite
spirit
,
and
trembleth
at
my
words
,
Esay
66.
He
that
loueth
me
,
shall
be
loued
of
my
Father
,
and
I
will
loue
him
,
&c.
Iohn
14.
These
and
the
like
vertues
doe
please
the
Lord
a
thousand
times
more
then
either
beauty
,
or
wealth
,
or
parentage
,
or
friends
,
or
the
like
:
for
if
he
had
respected
these
,
he
would
haue
gone
into
the
Kings
Court
,
not
vnto
Nazareth
;
to
one
that
was
sued
vnto
and
wooed
by
Princes
;
not
vnto
such
a
one
as
was
thought
but
a
fit
match
for
a
Carpenter
;
briefly
,
to
such
a
one
as
had
Kings
for
her
kinsmen
,
and
Queenes
for
her
kinswomen
and
her
familiars
,
and
withall
great
store
of
men-seruants
,
and
maid-seruants
,
great
store
of
gold
and
siluer
;
and
not
to
one
that
was
destitute
and
vtterly
voyd
of
all
these
outwards
comforts
,
and
which
could
leaue
her
Sonne
none
inheritance
,
no
,
not
the
breadth
of
a
foote
.
Yet
behold
here
the
good
pleasure
of
the
Lord
,
and
his
free
election
,
happy
vnto
the
blessed
Virgin
,
most
happy
,
but
to
the
eyes
of
all
the
world
,
admirable
.
This
poore
Maid
so
base
in
her
owne
eyes
,
so
little
regarded
in
her
neighbour-hood
,
so
generally
obscure
to
all
the
world
,
was
called
to
that
honour
that
neuer
woman
was
called
vnto
,
nor
shall
be
.
For
she
was
made
of
God
to
kindle
that
Light
within
her
,
which
enlightneth
euery
one
that
commeth
into
the
world
;
to
conceiue
Him
in
her
wombe
,
that
brought
forth
the
whole
world
with
a
word
of
his
mouth
;
to
giue
him
nourishment●
,
who
openeth
his
hand
,
and
filleth
all
things
liuing
with
plenteousnesse
;
to
moue
and
carry
him
about
,
in
whom
we
all
liue
,
moue
,
and
haue
our
being
.
In
a
word
,
she
was
made
to
bring
him
forth
,
whose
beginning
was
from
euerlasting
,
to
swaddle
and
bind
him
,
who
bindeth
the
earth
together
,
that
it
can
neuer
be
remoued
;
to
giue
him
sucke
,
that
giueth
her
breath
;
to
help
him
that
must
saue
her
;
to
be
his
Nurse
,
&
Mother
,
that
was
her
Father
,
&
Creator
,
and
Redeemer
,
yea
,
the
Creator
&
Redeemer
of
all
the
world
.
And
was
this
(
Beloued
)
a
small
thing
,
a
small
dignity
&
preferment
?
and
had
not
her
cousin
Elizabeth
cause
to
say
vnto
her
,
Blessed
art
thou
amongst
women
;
and
her selfe
to
reioyce
with
a
spirituall
reioycing
,
for
that
henceforth
all
generatio●●ho●●d
call
her
blessed
?
And
why
this
?
Because
of
her
outward
endowments
?
No
:
for
you
haue
heard
that
these
are
no
inducements
to
make
God
to
fansie
any
body
.
Or
for
her
inward
graces
and
vertues
?
Indeed
meekenesse
,
gentlenesse
,
humility
,
chastity
,
temperance
,
piety
,
&c.
(
which
same
were
found
in
the
blessed
Virgin
▪
and
did
abound
,
)
are
such
things
as
God
did
neuer
despise
or
abhor
.
Abhorre
?
nay
,
they
smell
more
sweetly
in
the
nostrils
of
the
Highest
,
then
euer
did
the
Garment
of
Esau
vnto
Isaack
;
or
then
euer
did
the
precious
oyntment
of
the
Priest
,
that
ranne
vnto
the
beard
,
euen
vnto
Aarons
beard
nay
,
Raach
nichoach
.
Exod.
29.
ver.
18.
then
euer
did
the
same
Reach
nichoach
,
the
same
Sacrifice
,
the
same
smell
of
●est
,
wherewith
the
Lord
shewed
himselfe
well
pleased
,
being
offered
by
Noah
.
Vertues
therefore
and
good
life
,
be
well
liked
in
all
,
and
therefore
in
a
person
so
accepted
with
God
,
as
was
the
blessed
Virgin
,
they
must
needs
haue
beene
singularly
well
liked
.
But
was
it
for
the
worth
and
merit
of
them
,
that
she
was
so
aduanced
as
she
was
?
O
no
:
for
then
man
might
boast
of
that
which
he
hath
receiued
,
which
yet
the
Apostle
denies
that
he
may
,
1.
Cor.
4.
Then
flesh
might
reioyce
in
Gods
sight
,
My
spirit
reioyceth
in
God
my
Sauiour
,
But
,
My
spirit
reioyceth
in
God
my
(
debtor
.
)
Then
she
should
not
haue
said
,
For
he
regarded
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
low
●state
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
my
vertue
of
humilitie
,
yea
,
and
my
other
vertues
.
Thirdly
,
then
she
should
not
haue
said
,
His
mercy
is
ouer
them
that
feare
him
,
(
but
,
His
Iustice
is
toward
them
that
obey
him
)
thorowout
all
generations
.
Fourthly
,
then
the
Angell
should
not
haue
said
,
Feare
not
,
Mary
,
for
thou
hast
found
fauour
with
God
,
but
,
Triumph
,
Mary
,
for
thou
hast
had
thy
deseruing
.
Lastly
,
then
the
Church
should
not
sing
,
as
it
doth
,
at
the
end
of
that
Canticle
&
the
rest
,
Glory
be
to
the
Father
,
to
the
Sonne
,
and
to
the
holy
Ghost
,
but
,
Glory
be
to
the
blessed
Virgin
,
and
Inuocation
,
and
Offering
,
and
Pilgrimage
,
and
whatsoeuer
seruice
may
be
named
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
too
:
for
she
prepared
her
heart
to
grace
,
and
so
merited
Ex
congruo
,
and
she
vsed
the
grace
giuen
as
she
ought
to
doe
,
and
so
merited
Ex
condigno
;
And
lastly
,
she
obserued
not
onely
the
Commandements
of
God
,
but
also
his
Counsels
,
and
so
merited
for
her selfe
,
and
for
others
too
,
euen
for
all
●hem
that
will
be
her
Beads-men
.
Thus
should
●heir
song
be
agreeable
to
their
Doctrine
,
if
they
would
deale
plainely
,
and
if
of
the
aboundance
of
their
heart
,
their
mouth
would
speake
.
And
i●deed
,
so
they
haue
sung
and
taught
in
these
later
corrupt
times
;
nor
soundly
,
but
superstitiously
,
not
superstitiously
,
but
blasphemously
.
They
haue
made
her
their
Adu●cate
,
their
Spokes-woman
,
their
Patronesse
:
and
is
that
the
worst
?
They
haue
made
her
Gods
Almner
,
Gods
Steward
,
Gods
Treasurer
,
which
containeth
in
her
the
treasures
of
Wisedome
,
and
Power
,
and
Mercy
,
and
dealeth
the
same
at
her
pleasure
:
was
this
the
worst
?
They
h●ue
made
her
the
very
dore
by
which
we
enter
into
Paradise
,
shut
by
Eue
,
opened
by
her
;
the
very
window
whereby
God
doth
looke
vpon
vs
with
the
eye
of
mercy
;
the
very
Ladder
of
Iacob
,
whereby
our
deuotion
ought
to
ascend
vnto
God
,
and
his
blessing
;
descend
vnto
vs
.
Was
this
yet
the
worst
?
Tru●y
no.
But
as
it
is
said
in
Ezechiel
,
so
may
we
say
,
Behold
greater
abominations
then
these
.
For
they
were
not
content
to
make
her
a
Mediator
for
intercession
,
but
also
they
make
her
the
Media●resse
of
Reconcilement
and
Propiti●tion
,
ioyning
her
in
the
Commission
of
Mercy
and
Merit
,
with
our
Sauiour
Christ
,
yea
making
her
many
times
more
mercifull
then
he
.
In
the
prayer
of
Anselmus
,
held
for
currant
,
this
is
read
:
Hee
that
hath
offended
,
let
him
cast
himselfe
(
downe
)
betweene
them
both
:
Pie
Domine
,
parce
seruo
matris
tuae
:
pia
Domina
,
parce
seruo
filij
tui
,
&c.
O
Pitifull
Lord
,
be
fauourable
to
the
seruant
of
thy
Mother
:
O
pitifull
Lady
,
be
fauorable
to
the
seruant
of
thy
Sonne
.
Dic
mundi
I●dex
,
cui
parces
▪
dic
mundi
Reconciliatrix
,
quem
reconciliabis
:
Tell
vs
,
thou
Iudge
of
the
world
,
whom
thou
wilt
spare
;
tell
vs
,
thou
Reconciliatresse
of
the
world
,
whom
thou
wilt
reconcile
;
if
thou
Lord
wilt
condemne
,
and
thou
Lady
wilt
reiect
a
poore
man
that
confesseth
your
vertues
louingly
,
and
his
owne
sinnes
mournefully
.
Th●s
Anselmus
most
blasphemously
.
And
were
they
ashamed
of
this
eu●ll
in
Queene
Maries
dayes
?
Nay
,
they
were
not
ashamed
for
a●●●he
light
of
the
Gospell
,
that
had
shined
before
vnto
them
.
●or
,
euen
in
their
Primer
setforth
then
by
authority
,
they
rely
vpon
the
blessed
Virgins
merits
,
as
wee
doe
vpon
our
Sauiour
,
and
ascribe
vnto
her
the
power
and
honour
of
sauing
,
and
defending
,
and
deliuering
,
&c.
Shall
I
recite
vnto
the
yonger
sort
,
a
place
or
two
?
for
they
that
are
old
,
may
remember
it
themselues
:
In
the
third
houre
,
thus
they
reade
:
The
dolorous
Passion
of
Christs
sweet
Mother
,
bring
vs
to
the
blisse
of
Almighty
God
the
Father
.
And
in
the
sixth
houre
O
blessed
Lady
,
O
singular
Virgin
in
perfect
m●ekenesse
,
all
other
excelling
,
deliuervs
from
the
bondage
of
sin
,
and
make
vs
meeke
and
chaste
in
liuing
,
make
vs
euer
pure
life
to
ensue
,
guide
vs
euer
vpon
●ur
iourney
,
that
we
beholding
the
face
of
Iesu
,
may
ioy
with
him
in
heauen
alway
.
Thus
in
that
place
;
and
as
bad
in
diuers
others
I
haue
not
shewed
you
;
as
that
how
they
make
the
blessed
Virgin
many
times
more
mercif●●l
then
our
Sauiour
:
and
how
,
when
Christ
was
resolued
to
destroy
the
world
for
their
sinnes
,
she
being
moued
with
pity
,
became
suppliant
vnto
him
,
and
so
turned
away
his
wrath
,
&c.
But
because
I
haue
other
matters
behind
vntouched
,
and
the
comparison
being
so
odious
and
sacrilegious
as
it
is
:
Therefore
I
will
forbeare
by
word
of
mouth
to
vtter
it
,
and
referre
them
that
care
for
such
matters
for
Doctrine
,
to
Iacobus
de
Voragine
,
and
the
booke
called
,
Sermones
Discipuli
:
and
for
examples
,
to
Vincentius
&
Antoninus
,
whereout
they
may
haue
enough
to
choake
them
.
You
haue
heard
,
(
Wel-beloued
)
that
it
was
of
Gods
mercy
and
fauour
,
and
of
his
fauour
onely
,
that
the
blessed
Virgin
was
called
to
that
honour
and
dignity
,
to
be
the
Mother
of
her
Lord
and
our
Lord
;
and
therefore
as
she
most
frankly
and
deuoutly
confessed
so
much
;
so
wee
must
beware
,
lest
vnder
the
colour
of
honouring
the
Mother
,
(
with
other
honour
then
of
praise
and
imitation
,
which
is
due
vnto
her
)
we
doe
not
dishonor
,
and
so
offend
the
Maiestie
of
the
Sonne
,
who
is
God
blessed
for
euer
.
This
I
haue
touched
the
rather
,
because
many
among
vs
bee
not
as
yet
purged
from
their
former
superstition
and
Idolatries
:
but
notwithstanding
,
that
they
haue
beene
earnestly
laboured
and
exhorted
,
that
they
would
returne
from
their
vaine
and
thankelesse
wil-worships
,
to
serue
the
true
and
liuing
God
(
the
Creator
,
of
whom
are
all
things
,
and
wee
of
him
;
the
Redeemer
,
in
whom
are
all
things
,
and
we
in
him
:
the
holy
Spirit
,
through
whom
are
all
things
,
and
we
through
him
:
)
yet
without
commandement
,
without
praise
,
without
example
of
any
that
were
Godly
,
for
certaine
hundreds
of
yeeres
after
Christ
:
they
will
needs
inuocate
the
blessed
Virgin
in
their
necessities
&
troubles
,
nay
,
put
their
trust
in
her
,
in
deifying
a
creature
,
(
which
Epiphanius
doth
abhorre
,
)
and
forsaking
God
that
bought
them
,
by
a
spirituall
kinde
of
fornication
,
which
the
Scripture
doth
euery
where
detest
.
Well
,
hauing
spoken
so
much
of
the
first
part
of
Christs
wonderfull
Conception
,
it
is
time
wee
now
come
to
the
second
,
namely
,
His
wonderfull
Birth
.
And
beare
a
Sonne
:
Or
rather
bringeth
forth
a
Sonne
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
In
which
words
the
Prophet
signifieth
,
that
it
should
not
goe
so
hard
with
the
mother
,
as
it
did
with
those
women
which
Hezekiah
spake
of
(
though
allegorically
)
The
children
are
come
to
the
birth
,
and
there
is
no
strength
to
bring
forth
:
Nor
yet
that
the
child
should
be
so
vnhappy
,
as
Iob
wished
himselfe
to
bee
in
the
3.
chapter
of
his
booke
;
Why
dyed
I
not
in
the
birth
?
or
why
dyed
I
not
wh●n
I
came
out
of
the
wombe
?
But
rather
that
it
should
goe
no
worse
with
her
,
then
it
did
with
the
Church
and
her
child
,
Esay
66.
Before
shee
trauelled
,
she
brought
forth
,
and
before
her
paine
came
,
she
was
deliuered
of
a
Man-child
.
And
againe
,
Shall
I
cause
to
trauell
,
and
not
bring
forth
?
Shall
I
cause
to
bring
forth
,
and
shall
I
be
barren
(
saith
thy
God
?
)
As
if
he
said
,
Forasmuch
as
it
is
I
,
and
none
other
that
helpeth
women
in
their
ordinary
trauels
,
and
giueth
them
quicke
speed
,
or
slow
speed
,
as
it
pleaseth
Me
;
You
may
thinke
with
your selues
,
whether
it
be
an
hard
thing
with
Mee
,
to
cause
the
mother
to
bring
forth
without
paine
,
euen
while
you
will
say
,
What
s
this
?
Indeed
among
the
strange
and
wonderfull
things
,
that
Bernard
said
,
were
in
the
Mother
of
Christ
,
these
were
not
the
least
,
that
she
was
Sine
grauamine
grauida
,
sine
dolore
puerpera
,
her
burden
was
not
burdenous
vnto
her
,
Hieronym
.
contr.
Heluid
.
Whereto
agreeth
that
saying
of
Hieronym
against
Heluidius
,
Nulla
ibi
obstetrix
,
nulla
multerum
sedulitas
intercessit
,
ipsa
&
mulier
&
obstetrix
fuit
.
She
had
no
Mid-wife
to
helpe
her
,
no
Side-woman
to
assist
her
;
shee
was
both
Mother
and
Mid-wife
too
:
and
well
she
might
be
,
bearing
,
and
bringing
forth
such
a
Child
,
as
was
free
from
originall
sinne
,
(
which
you
knowe
is
in
part
the
cause
of
womens
trauell
,
)
nay
,
which
sanctifieth
whatsoeuer
is
sanctified
,
and
of
whose
fulnesse
,
all
doe
receiue
,
euen
grace
,
for
grace
.
This
is
He
which
is
prophesied
of
by
our
Prophet
Esay
,
chapter
9.
Vnto
vs
a
Childe
is
borne
,
and
vnto
vs
a
Sonne
is
giuen
,
and
the
Gouernment
is
vpon
his
shoulders
,
and
He
shall
call
him
Wonderfull
,
Counsellour
,
The
mighty
God
,
The
euerlasting
Father
,
The
Prince
of
Peace
.
This
is
he
,
that
was
prophesied
of
by
Ieremy
:
The
dayes
come
,
that
I
will
raise
vnto
Dauid
a
righteous
Branch
,
and
a
King
shall
raigne
and
prosper
,
and
in
his
dayes
Iudah
shall
be
saued
,
and
Israel
shall
dwell
safely
▪
and
this
is
the
name
whereby
they
shall
call
him
,
The
Lord
of
righteousnesse
.
This
is
he
that
was
promised
Iacob
,
The
Scepter
shall
not
depart
from
Iudah
,
vntill
Shiloh
come
.
And
to
Abraham
,
and
Adam
before
that
;
The
seed
of
the
woman
shall
breake
the
Serpents
head
;
In
thy
seed
shall
all
generations
of
the
earth
be
blessed
.
And
to
Dauid
,
and
Symeon
afterward
:
All
Nations
shall
blesse
my
Sonne
,
and
bee
blessed
in
him
.
Thou
shall
not
see
death
,
vntill
thou
hast
seene
the
Lord
Christ
.
Briefly
this
is
He
,
that
being
appointed
for
the
fall
,
(
Here
begin
againe
his
●●o
natures
,
)
and
we
saw
his
glory
as
the
glory
of
the
only
begotten
Son
of
God
.
Lo
,
Son
he
calleth
him
,
not
Sons
,
for
all
that
he
was
called
Word
&
flesh
,
that
is
,
God
and
man
.
Will
you
heare
of
his
kindred
,
of
the
time
of
his
comming
,
of
his
behauiour
,
of
his
miracles
,
of
his
Doctrine
,
of
his
doings
&
suffrings
?
&
of
the
effects
of
his
doings
&
suffrings
?
The
time
was
prophesied
of
by
the
Prophets
;
&
by
the
Euangelists
he
is
set
forth
,
to
haue
beene
of
the
Linage
of
Dauid
,
in
the
Towne
of
Dauid
,
vnder
the
gouernment
of
a
stranger
,
in
great
humility
and
meekenesse
,
with
powerfull
Doctrine
,
with
great
signes
and
wonders
,
with
great
and
wonderfull
obedience
,
euen
vnto
death
;
Finally
,
to
haue
triumphed
ouer
Principalities
and
Powers
,
and
led
Captiuity
captiue
;
to
haue
deliuered
man
,
who
for
feare
of
death
,
was
all
his
life
time
subiect
to
bondage
;
to
set
at
peace
by
the
blood
of
the
Crosse
,
both
things
in
heauen
,
and
things
in
earth
;
In
a
word
;
He
dyed
for
our
sinnes
,
and
rose
againe
for
our
Iustification
.
This
is
the
blessed
Babe
,
of
whom
my
Text
occasioneth
me
to
speake
,
&
the
memory
of
whose
Natiuity
we
celebrate
this
day
.
But
how
doe
we
celebrate
it
?
We
put
on
our
best
apparell
,
that
we
doe
,
and
that
wee
may
doe
:
but
doe
we
decke
our selues
inwardly
with
lowlinesse
of
minde
,
with
purity
and
integrity
?
&c.
that
wee
should
doe
.
Wee
draw
neere
vnto
God
with
our
lippes
,
that
we
doe
,
and
that
we
may
doe
:
but
doe
we
draw
as
neere
with
our
hearts
,
with
hearty
thankesgiuings
for
Gods
mercies
in
his
Sonne
,
with
hearty
acknowledgement
and
repentance
for
our
sinnes
and
wickednesses
?
that
we
should
doe
.
Wee
stand
here
before
the
Preacher
,
as
they
that
would
be
edified
in
their
holy
faith
,
and
to
learne
their
duty
:
that
we
doe
many
of
〈◊〉
,
and
that
wee
ought
to
doe
all
;
but
doe
wee
care
to
carry
any
thing
away
▪
and
to
lay
it
vp
in
our
hearts
,
and
to
ponder
it
in
our
minds
,
and
to
expresse
it
in
our
liues
and
conuersations
?
that
we
should
doe
,
that
is
the
thing
that
is
necessary
.
So
we
will
fare
well
,
as
many
as
are
able
,
and
we
will
lade
our
tables
with
dishes
,
and
haue
plenty
of
wine
and
strong
drinkes
,
&c.
but
will
we
remember
withall
the
affliction
of
Ioseph
,
For
the
grace
of
God
which
bringeth
saluation
to
all
men
,
hath
appeared
,
and
commandeth
that
we
should
deny
vngodlinesse
and
worldly
lusts
,
and
to
walke
iustly
,
and
soberly
,
and
godly
,
in
this
present
world
.
They
that
sleepe
(
saith
Saint
Paul
elsewhere
,
)
sleepe
in
the
night
,
and
they
that
are
drunke
,
are
drunke
in
the
night
:
but
now
we
are
the
children
of
the
light
,
and
of
the
day
,
and
God
hath
not
called
vs
to
vncleannesse
,
but
vnto
h●linesse
.
Therefore
,
it
becommeth
vs
to
cast
away
the
workes
of
darkenesse
,
and
to
put
on
the
armour
of
light
,
and
as
he
that
hath
called
vs
,
is
holy
,
so
we
to
be
holy
in
all
ma●ner
of
conuersation
.
This
know
,
that
meat
and
drinke
,
&
apparell
,
doth
not
commend
vs
to
God
,
much
lesse
doth
sporting
or
reu●lling
,
much
lesse
doth
chambring
,
or
wantonnes
,
gluttony
,
or
drunkennes
,
strife
,
or
enuying
,
or
the
like
:
but
if
any
will
be
in
Christ
,
he
must
be
a
newe
creature
;
and
if
any
will
celebrate
Christs
Natiuity
aright
,
he
must
put
off
,
concerning
the
conuersationin
times
past
,
the
old
man
,
which
is
corrupt
with
the
deceiuable
lusts
of
error
,
and
be
renued
in
the
Spirit
.
Verily
for
this
cause
Christ
was
borne
,
that
we
should
be
borne
againe
,
&
he
would
be
borne
againe
,
that
we
might
walke
in
newnesse
of
life
.
The
conclusion
is
this
,
that
as
Saint
Peter
saith
.
It
is
sufficient
for
vs
to
haue
spent
the
time
past
of
our
life
,
after
the
lusts
of
the
Gentiles
,
walking
in
wantonnesse
,
lusts
,
drunkennesse
,
&c.
And
as
it
is
in
Exodus
,
This
moneth
shall
be
vnto
you
the
beginning
of
moneths
,
so
we
endeauour
euery
one
of
vs
,
euen
at
this
present
,
to
cast
away
the
workes
of
darkenesse
,
and
to
make
an
end
of
those
things
whereof
we
haue
cause
to
be
ashamed
,
and
hence-forth
to
follow
righteousnesse
and
holinesse
,
and
charity
,
and
brotherly
kindnesse
,
and
loue
towards
them
that
call
vpon
the
Lord
with
assurance
of
heart
.
This
is
the
feast
of
solemnity
,
that
the
Lord
requireth
,
this
will
please
the
Lord
better
then
thousands
of
Rammes
,
or
ten
thousand
riuers
of
oyle
.
Let
vs
now
come
to
the
Third
generall
part
,
concerning
the
wonderfull
vniting
of
two
natures
in
Christ
,
and
what
comfort
and
fruit
we
may
reape
thereby
.
[
And
shee
shall
call
his
name
Immanuel
.
]
That
we
may
speake
in
some
order
,
and
so
you
remember
the
better
what
shall
be
spoken
,
this
course
wee
will
take
.
First
,
we
will
speake
of
the
party
that
was
to
giue
the
name
,
because
it
is
said
here
,
She
shall
call
,
&c.
Secondly
,
of
the
giuing
of
the
name
,
or
calling
,
She
shall
call
.
Thirdly
,
of
the
name
it selfe
,
Immanuel
,
and
what
mysterie
and
Doctrine
,
and
comfort
is
contained
therein
.
The
two
first
parts
I
will
dispatch
very
briefly
.
The
last
,
which
indeed
is
the
very
kernell
,
not
onely
of
this
Text
,
but
also
of
the
whole
Scripture
,
I
will
dwell
the
longer
on
,
and
euen
spend
the
chiefest
part
of
the
time
that
is
allowed
me
for
this
taske
.
For
the
first
,
it
may
be
demanded
,
why
this
honour
should
be
atributed
to
the
mother
to
giue
the
name
to
the
Child
,
since
Adam
gaue
names
vnto
all
creatures
,
and
not
Eue
,
(
if
she
were
then
made
?
)
And
when
Rachel
tooke
vpon
her
to
call
her
second
sonne
Ben-oni
,
His
name
is
Iohn
.
This
for
examples
.
So
for
precepts
,
you
know
what
Saint
Paul
saith
to
Timothy
,
I
permit
not
a
woman
to
vsurpe
authority
ouer
the
man
.
And
to
the
Corinthians
,
I
will
that
you
know
,
that
Christ
is
the
Head
of
euery
man
,
and
the
man
is
the
womans
head
,
&c.
The
preeminence
therefore
being
in
the
man
,
and
this
being
accepted
a
matter
of
excellency
and
preeminence
,
to
giue
the
name
,
it
would
seeme
that
too
much
was
giuen
to
the
blessed
Virgin
,
to
haue
this
giuen
her
.
I
answer
,
That
if
it
were
a
matter
of
preeminence
indeed
,
and
so
much
to
be
reckoned
of
,
as
many
wise
gossips
with
vs
doe
make
reckoning
of
it
,
striuing
for
the
same
at
the
Font
,
as
they
would
doe
for
the
wall
,
or
for
an
vpper-seat
:
If
(
I
say
)
the
matter
were
of
importance
,
and
argued
superiority
,
and
so
not
to
be
challenged
by
the
women
without
the
leaue
of
the
man
,
&c.
Yet
for
all
that
,
since
the
ble●sed
Virgin
was
conceiued
with
child
of
the
holy
Ghost
,
and
of
none
other
,
and
so
not
subiect
to
man
for
her
Child
,
it
is
no
maruell
nor
no
wrong
,
that
the
whole
honour
(
if
it
be
any
honour
,
)
of
naming
the
child
,
be
ascribed
to
her
.
For
the
rule
that
is
in
the
Decretall
is
true
,
(
being
taken
out
of
Beda
,
)
Quod
non
est
licitum
in
Lege
,
necessitas
facit
licitum
:
Necessity
maketh
that
lawfull
,
which
the
Law
dissalloweth
,
(
as
our
Sauiour
Christ
himselfe
defendeth
Dauid
,
for
eating
the
shew-bread
,
in
the
extremity
of
his
hunger
.
)
Forasmuch
therefore
,
as
the
blessed
Virgin
was
mother
and
father
too
,
as
it
were
,
for
any
earthly
father
that
our
Sauiour
had
,
by
good
reason
is
this
honour
ascribed
to
her
,
being
the
onely
earthly
partie
that
had
interest
in
his
nature
.
And
verily
for
this
cause
especially
,
doe
I
thinke
it
to
be
said
in
my
Text
,
[
She
shall
call
,
]
and
not
,
He
shall
be
called
,
or
the
like
,
to
shew
the
miraculousnesse
of
Christs
Incarnation
,
as
being
to
take
nature
of
his
moth●r
without
a
father
.
This
point
is
not
so
waighty
,
and
therefore
I
wi●l
not
stand
longer
vpon
it
,
lest
I
should
seeme
to
bestow
in
Lenticula
vnguentum
.
The
second
point
was
,
of
calling
or
naming
,
[
Shall
call
his
name
.
]
Here
likewise
it
may
be
demanded
,
Second
point
.
why
the
Prophet
should
tell
the
Iewes
,
that
the
promised
seed
the
Messi●h
,
should
be
called
Immanuel
,
that
is
to
say
,
God
with
vs
;
and
not
say
plainely
,
He
shall
be
God
and
man
both
,
since
it
is
not
so
materiall
,
what
,
or
how
one
is
called
,
but
what
he
is
.
I
answer
,
granting
indeed
,
that
with
men
it
is
so
,
they
be
not
alwayes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
nature
or
disposition
doth
not
agree
with
their
name
,
neither
to
good
nor
to
euill
.
It
hath
been
an
obseruation
of
the
Popes
,
that
none
were
worse
,
then
they
that
called
themselues
by
the
most
gracious
names
,
as
that
Vrban
,
whom
they
called
Turban
,
for
his
turbulent
nature
,
and
for
troubling
the
whole
world
;
That
Innocent
,
that
they
called
Nocent
,
Non
est
Innocentius
,
imò
Nocens
verè
;
That
Benedict
,
whom
they
called
Maledict
,
and
A
re
nomen
habe
,
Benedic
,
Benefac
,
Benedicte
,
aut
rem
commuta
,
Maledic
,
Malefac
,
Maledicte
.
This
for
Popes
:
The
like
writeth
Epiphanius
of
Noëtus
the
Heretike
,
Catones
,
or
Catilines
;
nor
little
,
that
were
called
Pauli
;
nor
faire-spoken
,
that
were
called
Aemylij
,
&c.
Thus
of
Romans
.
So
they
were
not
all
honorable
,
that
were
called
Cleons
;
nor
the
best
,
that
were
called
Aristophanes
;
nor
the
fairest
,
that
were
called
Calliae
,
&c.
Thus
of
the
Grecians
.
So
for
the
Hebrewes
,
Rehoboam
,
signifieth
an
enlarger
of
the
people
,
and
he
,
you
know
,
had
tenne
Tribes
fallen
away
from
him
at
a
clap
.
So
Absalon
signifieth
a
peaceable
father
:
and
was
there
euer
any
more
rebellious
child
,
whom
though
his
father
would
haue
had
to
escape
,
yet
vengeance
(
Gods
vengeance
)
would
not
suffer
him
to
liue
?
The
like
may
be
said
of
many
others
in
the
Scriptures
.
The
like
also
of
many
of
our
English
names
.
They
be
not
by
and
by
crafty
,
that
be
called
Foxes
;
nor
mild
,
that
be
called
Doues
;
nor
sauage
,
that
be
called
Wild
;
nor
foolish
,
that
be
called
Geese
;
nor
vnthrifts
,
that
be
called
,
Carelesse
.
There
was
a
Carelesse
,
that
was
so
carefull
of
the
Kingdome
of
God
,
that
he
chose
rather
to
be
burnt
at
a
stake
,
then
to
make
shipwracke
of
his
faith
.
And
so
there
was
a
Goose
,
(
Ioh
Hus
by
name
,
)
that
made
so
so
cleere
and
sweet
confession
of
the
Truth
,
that
neuer
Swanne
in
the
world
made
a
sweeter
.
On
the
contrary
side
,
there
haue
beene
Constants
,
that
haue
beene
vnconstant
,
and
Hardings
,
that
haue
beene
timorous
;
and
Loues
,
that
haue
beene
vnlouing
,
&c.
All
which
together
doth
more
then
proue
,
that
though
Conueniunt
rebus
nomina
saepe
suis
,
though
mens
names
doe
expresse
their
natures
many
times
,
yet
it
is
not
so
alwayes
:
they
are
giuen
,
being
good
,
rather
of
wish
,
then
of
Prophesie
,
and
being
bad
,
rather
vpon
occasion
,
then
for
cause
,
and
rather
mockingly
then
truly
.
Thus
I
grant
it
is
with
men
and
their
names
that
they
giue
;
they
be
not
certaine
demonstrations
,
no
,
nor
prob●ble
arguments
of
the
dispositions
of
any
.
And
why
?
Because
man
hath
no
power
of
himselfe
,
neither
to
foresee
what
shall
betide
his
child
,
neither
for
wealth
or
woe
,
nor
to
instill
vertue
into
him
,
nor
to
reclaime
him
from
vice
.
But
it
is
not
so
with
God
;
hee
is
of
another
insight
in
matters
,
and
of
another
ability
.
The
darknesse
hideth
not
from
him
,
the
darknesse
is
as
cleere
as
the
light
,
Psalme
,
139.
He
declareth
the
last
things
from
the
beginning
,
Esay
46.
He
saw
Nathaniel
vnder
the
Fig-tree
,
Iohn
1.
All
things
are
naked
and
bare
vnto
him
,
with
whom
wee
haue
to
doe
,
Hebr.
4.
Thus
neither
place
,
nor
time
,
nor
couering
excludeth
Gods
prouidence
;
no
more
doth
any
thing
exclude
his
power
,
or
hinder
the
executing
of
his
purposes
.
When
Metellus
a
Tribune
sought
to
crosse
Cesar
in
a
determination
that
he
had
,
Cesar
looking
sternely
vpon
him
,
bade
him
be
quiet
if
he
loued
his
life
,
and
added
these
words
,
that
he
could
more
easily
put
him
to
death
,
then
speake
the
word
.
Now
if
this
be
the
power
of
a
fraile
mortall
Prince
,
that
he
can
most
easily
make
good
his
word
,
euen
as
easily
doe
as
speake
:
Then
how
can
we
without
sacriledge
,
without
horrible
sacriledge
,
robbe
God
of
this
honour
,
being
true
in
his
saying
,
and
true
in
his
calling
?
And
so
calling
the
Mediator
Immanuel
;
why
should
we
doubt
,
but
that
it
is
as
good
as
if
he
had
said
,
The
Sonne
that
the
Virgin
shall
conceiue
,
shall
bee
very
Immanuel
?
Verily
though
man
giueth
names
but
at
aduenture
,
as
the
blind
man
casteth
his
staffe
,
yet
Gods
naming
doth
collate
and
bestow
the
gift
or
ability
that
is
promised
by
the
name
,
as
appeareth
by
the
example
of
Abraham
,
the
father
of
the
Faithfull
,
who
together
with
the
name
,
receiued
the
assurance
of
being
the
father
of
many
Nations
,
according
to
the
signification
of
the
said
name
:
As
may
appeare
also
,
and
that
especially
,
by
the
name
of
our
Sauiour
in
the
Gospell
,
who
doth
as
truly
saue
the
people
from
their
sinnes
,
as
he
hath
the
name
of
a
Sauiour
giuen
vnto
him
.
Well
,
hitherunto
you
haue
learned
two
things
;
The
one
why
,
it
is
said
,
She
,
the
mother
shall
giue
the
name
,
namely
,
because
the
blessed
Babe
was
to
haue
none
other
parent
vpon
the
earth
,
and
therefore
by
reason
,
shee
the
fittest
,
and
onely
fit
to
appoint
the
name
.
The
other
point
is
this
,
that
it
is
nothing
derogatory
to
the
truth
of
Christs
Deity
,
that
it
is
said
in
my
Text
,
Hee
shall
be
called
Immanuel
,
and
not
said
,
He
shall
be
Immanuel
,
since
with
God
,
to
call
so
,
or
to
cause
to
be
so
,
is
all
one
,
and
so
is
it
to
be
such
indeed
,
or
to
be
called
such
.
Let
vs
now
come
to
the
third
and
last
place
,
to
the
name
it selfe
Immanuel
.
What
it
signifieth
,
you
haue
heard
me
tell
you
more
then
once
,
and
you
may
read
your selues
,
Mat.
1.
Iesus
,
●hrist
,
and
the
Councellour
,
and
the
Lambe
of
God
,
and
our
Passeouer
,
and
Amen
,
&c.
But
these
shew
onely
his
Office
,
or
the
end
of
his
comming
into
the
world
.
But
now
Immanuel
,
it
doth
shew
and
expresse
neither
Christs
Deity
onely
,
nor
his
humanity
onely
,
nor
yet
his
Office
onely
,
but
together
with
his
Deity
,
his
humanity
,
and
together
with
his
humanity
,
his
Deity
,
and
together
with
both
natures
,
the
identity
of
his
person
,
and
together
with
the
vnity
of
his
Person
,
and
the
diuersity
of
his
Natures
,
the
whole
summe
and
complement
of
his
Offices
.
In
somuch
that
as
Saint
Paul
saith
,
The
whole
Lawe
is
comprehended
in
this
one
saying
,
Loue
thy
neighbour
as
thy selfe
:
So
we
may
say
,
The
whole
Gospell
is
comprehended
in
this
one
word
,
Immanuel
.
And
to
the
end
that
you
may
be
satisfied
,
that
I
offer
no
violence
to
the
Word
,
nor
seeke
to
draw
from
it
,
that
which
is
not
in
it
,
doe
but
consider
with
me
the
very
Etymon
or
deriuation
of
it
.
Doth
it
not
signifie
,
as
you
haue
heard
,
euen
Grammatically
,
God
with
vs
?
Now
in
that
this
is
deliuered
but
by
one
name
,
what
doth
this
but
imply
,
that
he
is
but
one
person
?
for
if
more
persons
had
beene
here
meant
,
more
names
would
haue
beene
here
giuen
.
And
in
that
he
is
called
God
,
what
doth
this
proue
lesse
then
his
Deity
?
And
in
that
he
is
said
to
be
with
vs
,
that
is
,
in
our
nature
,
what
doth
it
proue
else
,
but
the
truth
of
his
humanity
?
And
lastly
,
in
that
the
whole
name
is
giuen
as
a
pledge
of
Gods
fauour
and
reconcilement
towards
vs
,
what
other
thing
but
the
end
of
all
his
Offices
,
of
Kingdome
,
of
Priesthood
,
of
Prophesie
,
is
expressed
,
and
comprehended
?
Now
therefore
(
Beloued
,
)
consider
with
your selues
,
whether
this
Word
be
worth
your
consideration
,
and
whether
,
if
we
stand
longer
vpon
it
,
we
shall
either
mis-spend
the
time
,
or
abuse
your
patience
?
It
is
profitable
(
certes
)
nay
,
necessary
to
saluation
,
that
you
be
rightly
perswaded
concerning
the
Nature
and
Office
of
our
Sauiour
Christ
.
For
God
hath
giuen
vs
euerlasting
life
,
and
this
life
is
in
his
Sonne
,
as
Saint
Iohn
saith
.
And
this
is
eternall
Life
,
to
know
Thee
the
onely
God
,
and
whom
thou
hast
sent
,
Iesus
Christ
,
as
Christ
himselfe
saith
;
And
to
know
Christ
,
and
the
vertue
of
his
Resurrection
,
and
the
fellowship
of
his
afflictions
,
&c.
The
same
Saint
Paul
preferreth
before
all
aduantages
whatsoeuer
,
Take
vp
and
read
,
Take
vp
and
read
,
as
Augustine
was
admonished
,
and
to
attend
to
those
things
which
the
Preachers
teach
vs
,
as
Lydia
did
to
Pauls
Doctrine
?
As
I
say
,
we
are
to
giue
our
diligence
,
that
we
may
be
skilfull
in
the
whole
booke
of
God
,
in
the
whole
doctrine
of
our
Saluation
;
so
especially
it
shall
behoue
vs
to
get
by
heart
,
and
haue
in
a
readinesse
such
Sentences
as
doe
summarily
and
briefly
containe
the
mysterie
of
Christs
Incarnation
,
and
the
chiefe
benefits
of
his
Mediatorship
.
And
such
a
place
of
Scripture
is
this
that
I
haue
in
hand
,
yea
such
a
word
is
this
Immanuel
;
so
rich
,
so
effectuall
,
so
full
of
Doctrine
,
and
consolation
,
if
you
doe
not
so
much
tell
the
syllables
,
as
prize
the
waight
,
and
doe
not
so
much
content
your selues
with
the
outward
barke
and
rinde
,
as
with
the
inward
substance
and
pith
.
Consider
therefore
of
it
againe
,
and
againe
,
and
marke
me
opening
and
vnfolding
of
it
.
This
therefore
I
say
,
that
in
this
word
,
is
couched
together
both
Christs
Nature
,
and
his
Office
.
His
Natures
of
two
kindes
,
both
Diuine
and
humane
,
and
yet
but
one
Person
:
his
Offices
,
though
diuers
for
functions
,
yet
all
tending
to
this
one
end
,
to
set
vs
at
peace
with
God
,
and
to
vnite
him
vnto
vs
.
[
he
shall
call
his
name
Immanuel
,
or
God
with
vs
.
]
Now
to
proue
vnto
you
(
Well-beloued
,
)
that
Christ
is
God
,
very
God
,
as
Saint
Iohn
speakes
;
God
blessed
for
euer
,
as
Saint
Paul
calleth
him
;
I
hold
it
superfluous
before
Christians
,
since
not
onely
the
whole
Scripture
being
giuen
by
inspiration
from
God
,
doth
auow
so
much
;
The
Law
,
the
Prophets
,
the
Psalmes
,
the
Apostles
,
the
Euangelists
,
&c.
but
also
the
Father
himselfe
,
the
Word
himselfe
,
and
the
holy
Ghost
himselfe
,
those
three
in
heauen
:
and
vpon
earth
,
the
works
that
he
did
,
farre
exceeding
the
power
of
any
creature
,
and
especially
the
raising
himselfe
from
death
the
third
day
,
together
with
the
bodies
of
many
Saints
that
had
slept
longer
.
Thus
as
Aratus
saith
of
Iupiter
,
The
Word
became
flesh
,
and
dwelt
among
vs
,
and
we
saw
the
glory
of
him
,
&c.
He
doth
not
say
of
them
,
though
he
were
both
God
and
Man
,
Word
and
Flesh.
And
Iohn
3.
No
man
ascendeth
into
heauen
,
but
he
that
descended
from
heauen
,
the
Sonne
of
man
which
is
in
heauen
:
he
doth
not
say
Sonnes
,
as
of
many
,
but
Sonne
,
though
hee
speake
of
such
a
manner
of
existence
,
which
is
not
incident
to
one
nature
.
Christ
therefore
is
but
one
,
but
his
Natures
are
two
,
Diuine
&
Humane
,
both
true
,
both
perfect
,
yet
vnseparable
,
and
vnconfused
;
For
neither
hath
the
Deity
swallowed
vp
the
humanity
(
so
thought
that
wicked
Hereticke
Eutyches
,
)
neither
hath
the
humanity
made
a
new
person
from
the
Deity
(
as
thought
that
vile
miscreant
Nestorius
.
)
But
howsoeuer
,
according
to
his
Deity
,
he
be
equall
to
his
Father
,
inuisible
,
impassible
,
incircumscriptible
,
&c.
and
according
to
his
humanity
,
he
be
like
to
vs
,
euen
of
the
same
nature
with
vs
,
corporall
,
visible
,
reall
,
hauing
flesh
and
bone
,
and
a
reasonable
soule
as
wee
haue
;
yet
as
is
truly
taught
by
Athanasius
,
Hee
is
not
two
,
but
one
Christ
:
for
if
there
were
two
,
then
the
Prophet
should
not
haue
said
in
my
Text
,
(
She
shall
call
his
name
,
)
but
,
She
shall
call
their
names
.
And
the
Apostle
should
not
haue
said
to
Timothy
,
There
is
one
Mediator
betweene
God
and
man
,
but
,
There
are
two
Mediators
,
the
Sonne
of
Mary
,
and
the
Sonne
of
God
,
yea
then
he
could
not
haue
said
truly
as
he
doth
,
that
God
was
in
Christ
,
&
that
God
was
manifested
in
the
fl●sh
,
or
that
the
Princes
crucified
the
Lord
of
glory
:
which
places
doe
most
strongly
euince
the
Deity
not
to
haue
beene
separated
from
the
humanity
,
being
once
assumed
,
(
but
in
death
,
)
nor
the
humanity
to
make
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
it selfe
,
but
both
together
,
concurring
in
the
person
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
which
yet
was
a
perfect
Person
before
he
assumed
our
nature
)
to
make
vp
the
Head
of
his
Church
,
euen
the
Sauiour
of
his
body
,
that
is
,
the
Sauiour
of
all
that
beleeue
.
Now
hauing
spoken
so
much
,
which
was
contrary
to
my
promise
,
and
contrary
to
my
meaning
,
of
the
vnspeakeable
vnion
of
two
Natures
in
one
Immanuel
:
let
vs
consider
a
little
of
the
causes
hereof
,
to
wit
,
why
God
would
descend
into
the
world
,
and
become
man
?
and
then
adde
something
touching
the
vse
of
the
Doctrine
,
and
so
an
end
.
(
For
as
touching
his
Offices
,
I
haue
spoken
of
them
out
of
another
Text
vpon
pregnant
occasion
,
and
so
I
may
doe
againe
vpon
the
like
.
)
Touching
the
fi●st
,
Augustine
hath
a
good
speech
,
Tali
auxilio
&
natura
nostra
indigebat
&
causa
,
August
.
S●r.
53.
de
●em●ore
.
Our
nature
and
our
cause
stood
in
need
of
such
an
helpe
,
Vt
repararet
genus
humanum
,
nec
sine
Maiestate
posset
humilitas
,
nec
sine
humilitate
Maiestas
,
that
neither
humility
,
or
base
estate
could
repaire
man-kind
,
without
a
Maiesticall
,
nor
a
Maiesticall
estate
,
without
an
humble
or
base
one
.
And
why
so
?
Fulgentius
will
tell
vs
,
Fulgentius
de
I●carnat
.
Christ
.
cap.
8.
D●us
verus
&
viuus
,
imo
Deus
veritas
&
vita
,
&c.
God
being
true
and
liuing
,
nay
,
truth
and
life
it selfe
;
if
he
had
not
beene
true
Man
,
could
not
haue
tasted
of
death
;
and
if
he
had
not
beene
true
God
,
he
had
not
ouercome
death
.
Thus
Fulgentius
.
Let
this
be
one
cause
of
the
vniting
of
two
natures
in
one
Mediator
:
as
he
must
be
man
to
taste
of
death
,
so
hee
must
be
God
withall
to
ouercome
death
.
A
second
cause
is
rendered
by
Irenaeus
,
Irenaeus
,
lib
2.
Theodorit
.
Dialog.
2.
(
and
is
to
be
found
in
Theodorit
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
&c.
And
he
vnited
man
to
God
:
for
if
man
had
not
ouercome
the
enemy
of
man
,
the
enemy
had
not
beene
conquered
lawfully
:
and
if
God
had
not
giuen
Saluation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wee
had
not
had
it
safely
,
nor
surely
.
He
addeth
a
little
after
;
It
became
the
Mediator
of
God
and
man
,
by
his
neerenesse
to
both
,
to
bring
both
into
amity
and
agreement
,
as
well
to
offer
vp
man
vnto
God
,
as
to
make
knowne
God
vnto
men
.
Thus
Ireney
;
of
whom
you
haue
learned
a
second
reason
,
and
not
onely
a
second
,
but
a
third
too
.
For
as
this
is
one
,
The
Deuill
must
be
ouercome
by
that
nature
that
had
offended
,
and
so
by
man
,
&
the
recouered
state
of
man
must
not
be
subiect
to
change
,
(
as
was
his
estate
in
Paradise
,
)
and
therefore
to
be
settled
by
God
;
so
this
is
another
,
and
a
strong
one
too
:
He
that
will
take
vpon
him
to
reconcile
two
(
being
so
farre
at
oddes
,
as
God
and
man
were
,
)
must
participate
in
the
nature
and
disposition
of
them
both
,
that
so
he
may
the
better
haue
accesse
,
and
reconcile
them
.
Thus
in
effect
Irenaeus
.
A
fourth
reason
may
bee
this
,
drawne
likewise
from
the
Iustice
of
God
;
There
must
haue
beene
some
proportion
betweene
the
sinne
of
Adam
,
and
the
satisfaction
for
the
said
sinne
.
Now
the
sinne
of
Adam
was
of
infinit
guilt
,
in
asmuch
as
it
was
committed
against
a
Person
of
infinite
Maiesty
and
glory
,
(
for
such
a
one
is
God
,
)
therefore
the
satisfaction
must
be
of
infinite
price
and
value
,
which
could
not
be
performed
by
bare
man
,
whose
worke
and
meriting
can
be
but
finite
.
As
therefore
he
was
to
be
man
,
that
in
that
nature
he
might
yeeld
obedience
and
suffer
:
So
hee
was
to
be
God
,
and
was
God
indeed
,
that
,
to
that
nature
he
might
yeeld
efficacy
,
and
estimation
to
his
suffering
,
and
to
his
Sacrifice
.
These
reasons
be
effectuall
and
good
.
There
be
also
other
reasons
of
this
mysterie
,
yeelded
by
Anselmus
and
others
,
but
as
it
is
said
the
2.
Sam.
23.
Of
Benaiah
,
that
he
was
honourable
among
thirty
,
but
attained
not
vnto
the
first
three
.
So
we
say
of
those
other
reasons
,
that
they
may
haue
their
place
and
their
vse
,
but
nothing
comparable
to
the
former
,
which
we
haue
heard
,
&
therefore
I
will
not
trouble
you
with
them
.
Let
vs
consider
now
in
the
last
place
,
what
vse
we
may
make
of
this
Doctrine
,
that
wee
haue
such
a
Mediator
,
such
an
Immanuel
.
The
vse
thereof
is
manifold
,
but
principally
it
setteth
before
vs
Christ●
great
loue
towards
vs
;
And
how
great
was
that
loue
?
The
Grecians
commend
Codrus
highly
,
for
that
he
stripped
himselfe
of
his
Kingly
Robes
,
and
put
on
ragges
,
to
deliuer
his
Country
from
danger
.
So
the
Romans
commend
Brutus
(
Iunius
Brutus
,
)
for
concealing
his
prudence
and
worth
,
and
taking
vpon
him
the
gesture
of
an
Idiot
,
to
set
his
Country
at
liberty
.
So
our
Stories
talke
much
of
a
certaine
Countesse
(
as
I
remember
)
or
a
Lady
,
that
yeelded
to
great
deformity
and
debasement
,
to
purchase
the
liberties
of
a
certaine
City
.
And
surely
all
these
and
the
like
,
(
for
many
such
examples
may
be
produced
)
should
haue
wrong
offered
them
,
if
their
loue
toward
their
Country
should
not
be
acknowledged
to
haue
beene
exceeding
great
,
and
if
for
the
same
they
should
not
be
extolled
and
aduanced
.
But
yet
,
to
say
the
truth
,
what
comparison
betweene
the
loue
of
these
persons
,
and
of
our
Immanuel
?
For
these
did
,
euen
what
they
did
,
for
their
Countries
which
had
deserued
well
of
them
,
and
so
might
challenge
an
interest
in
them
;
but
alas
,
what
had
man-kind
done
for
Christ
:
or
what
could
it
doe
to
moue
him
to
the
least
indignity
for
their
sake
?
Againe
,
these
laid
downe
onely
such
base
stuffe
,
(
in
comparison
)
and
clothing
,
as
would
haue
beene
fretted
by
the
moth
,
or
worne
out
in
short
time
,
&c.
But
Christ
laid
aside
as
it
were
,
and
shifted
himselfe
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
of
his
glorious
Deity
,
wherein
he
might
challenge
an
equality
with
his
Father
without
sacriledge
.
What
wisedome
is
in
them
?
So
Saint
Iohn
Apocal.
3.
is
angry
(
in
Christs
name
,
)
with
the
Church
of
Laodicea
,
for
saying
she
was
rich
,
and
increased
in
goods
,
and
had
need
of
nothing
,
when
as
she
wanted
the
true
riches
,
Iesus
Christ
.
And
doe
we
thinke
that
our
Sauiour
will
not
be
angry
with
vs
,
if
we
say
we
loue
him
,
and
yet
will
not
doe
as
hee
hath
bidden
vs
?
if
(
I
say
,
)
our
Loue
be
in
word
onely
,
and
not
in
deed
,
and
in
truth
?
We
thinke
(
alas
,
)
that
we
be
Louers
good
enough
,
if
we
can
say
,
Lord
,
Lord
;
and
,
Christ
was
a
good
man
,
and
did
many
goodly
matters
for
vs
,
&c.
But
as
the
Prophet
Malachy
saith
,
Offer
this
vnto
thy
Prince
,
and
see
if
he
will
accept
thy
person
;
So
say
I
,
Offer
this
vnto
thy
neighbour
,
and
see
whether
he
will
be
content
with
such
Loue
.
I
pray
you
was
the
Father
in
the
Gospell
,
well
pleased
with
his
Sonne
,
that
refused
to
labour
in
his
Vineyard
,
because
he
had
said
,
I
will
,
Father
?
Or
doth
Saint
Iames
allow
that
for
charitablenesse
,
if
one
say
to
his
brother
,
Depart
in
peace
,
Warme
your selues
,
and
fill
your
bellies
,
and
yet
giueth
them
not
those
things
that
are
needfull
to
the
body
?
Euen
so
the
Loue
toward
Christ
,
that
is
in
the
lippes
onely
,
and
not
in
the
heart
;
in
profession
onely
,
and
not
in
practice
;
in
a
shew
onely
,
and
not
in
true
obedience
;
it
profiteth
nothing
at
all
,
it
is
but
as
a
sounding
brasse
,
or
as
a
tinkling
Cymball
.
Therefore
if
we
will
not
haue
Christ
to
come
against
vs
quickly
,
for
receiuing
so
many
blessings
in
vaine
,
wee
are
to
approue
both
our
good
acceptance
by
thankefulnesse
,
and
our
thankefulnesse
by
Loue
,
and
our
Loue
by
obedience
,
and
our
obedience
,
by
auoyding
that
which
he
forbiddeth
,
and
ensuing
that
which
he
commandeth
;
And
then
hee
will
say
,
O
good
seruants
,
nay
,
O
good
friends
:
(
for
we
are
his
friends
,
if
wee
doe
that
which
he
commandeth
,
as
Saint
Iohn
speaketh
,
)
nay
,
behold
my
brethren
,
and
my
sisters
;
for
whosoeuer
shall
doe
the
will
of
the
heauenly
Father
,
A
SERMON
VPON
THE
FIRST
TO
THE
ROMANES
.
THE
FOVRTH
SERMON
,
ROMANES
1.
verse
16.
For
I
am
not
ashamed
of
the
Gospell
of
Christ
,
for
it
is
the
power
of
God
to
saluation
to
euery
one
that
beleeueth
,
I
AM
a
debtor
(
saith
Saint
Paul
)
both
to
Greekes
and
Barbarians
.
Doe
you
aske
,
What
s
that
to
the
Romanes
,
who
are
neither
Greekes
,
nor
Barbarians
?
Then
I
tell
you
further
,
saith
he
,
I
am
a
debtor
to
the
wise
and
to
the
vnwise
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
that
is
to
say
,
to
all
:
then
I
hope
,
to
you
:
and
in
respect
of
this
my
debt
,
I
was
as
forward
as
a
man
might
be
,
(
yea
,
and
yet
I
am
,
)
to
preach
vnto
you
among
the
rest
,
the
Gospell
of
Christ
.
For
howsoeuer
it
be
to
the
Iewe
a
stumbling-blocke
,
to
the
Greeke
●oolishnesse
;
how
soeuer
the
Iewes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Gospell
;
●uen-gelion
,
that
is
,
a
Reuelation
of
vanity
,
and
the
Greekes
traduce
it
for
a
Doctrine
of
nouelty
,
(
May
we
not
know
what
this
new
Doctrine
meaneth
?
)
yea
for
a
Doctrine
of
Deuils
.
(
He
seemeth
to
be
a
setter
forth
of
strange
Deuils
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act.
17.
)
Briefely
,
This
may
suffice
for
the
opening
of
the
Coherence
,
and
the
plaine
and
naturall
meaning
of
the
verse
,
wherein
note
with
me
two
things
:
-
First
,
a
constant
resolution
in
the
Apostle
,
to
hold
on
his
course
,
(
i
am
not
ashamed
,
&c.
)
-
Secondly
,
a
ground
or
reason
,
of
that
his
resolution
,
For
it
is
the
power
of
God
,
&c.
The
resolution
is
most
godly
,
and
the
reason
most
sound
:
therefore
the
one
to
be
laid
vp
in
our
vnderstanding
,
the
other
in
our
heart
,
both
to
be
so
learned
,
and
practised
,
that
we
become
new
men
,
and
be
changed
into
the
same
Image
,
as
the
Apostle
speaketh
.
Seneca
hath
a
good
speech
and
a
sensible
,
Ali●●enta
quae
accepimu●
,
Seneca
Ep.
85.
quamdiu
in
sua
qualitate
perdurant
,
&
solida
innatant
stomacho
,
onera
sunt
,
&c.
The
food
or
nutriment
that
wee
haue
taken
,
as
long
as
it
abideth
in
its
owne
quality
,
and
floteth
whole
(
and
indigested
)
vpon
the
stomack
,
is
a
burden
,
but
when
it
is
altered
and
changed
from
that
which
it
was
,
then
it
strengthneth
&
turneth
into
blood
:
In
like
sort
(
sayes
he
,
)
let
vs
deale
with
those
lessons
and
instructions
,
that
we
receiue
for
the
nourishing
and
ripening
of
our
wits
;
let
vs
not
suffer
them
to
continue
whole
and
vnaltered
,
but
let
vs
concoct
them
and
digest
them
,
otherwise
they
will
be
for
our
memory
onely
,
and
not
for
our
wit
.
To
this
effect
he
.
And
to
the
same
purpose
say
I
,
Let
vs
not
be
like
those
filthy
belly-gods
,
that
swallow
downe
their
meate
whole
without
masticating
,
and
passe
away
their
drinke
without
any
concoction
,
as
they
receiued
it
in
.
This
is
not
to
feed
so
on
the
word
of
God
,
that
we
may
grow
thereby
;
no
:
but
hauing
once
taken
it
into
the
stomack
of
our
soule
,
by
the
vertue
attractiue
,
we
must
there
heate
it
and
cherish
it
by
the
vertue
retentiue
:
yea
,
as
the
veines
of
our
Liuer
doe
not
suffer
the
nutriment
that
wee
haue
receiued
,
to
abide
still
in
the
stomack
,
but
doe
sucke
out
of
the
same
,
that
which
is
wholesome
,
and
conuey
it
to
the
Liuer
by
the
veines
,
whereof
it
is
turned
into
blood
:
so
it
becommeth
a
godly
soule
,
not
to
suffer
any
part
of
the
Word
which
he
heareth
,
to
passe
away
without
fruite
,
but
to
apply
the
same
to
his
heart
and
conscience
,
and
to
make
vse
of
the
same
,
both
for
beliefe
and
sanctimony
.
But
let
vs
returne
to
our
Apostle
;
I
am
not
ashamed
,
&c.
If
any
might
lawfully
be
ashamed
thereof
,
a
man
would
thinke
Saint
Paul
might
;
for
had
hee
not
beene
zealous
of
the
traditions
of
the
Fathers
?
was
he
not
a
Pharisee
,
the
son
of
a
Pharisee
?
did
he
not
persecute
this
way
,
euen
to
the
death
?
did
he
not
make
hauocke
of
the
Church
of
God
?
how
then
could
he
without
note
of
inconstancy
,
change
his
note
,
and
sing
a
new
song
?
How
could
he
goe
about
to
plant
the
Doctrine
,
which
before
he
pluckt
vp
?
preach
the
faith
which
before
he
destroyed
?
Indeed
if
hee
had
stood
vpon
the
day
of
man
,
or
vpon
mans
iudgement
,
if
he
had
stood
vpon
his
credit
in
the
world
,
his
reputation
with
his
friends
,
his
rising
and
aduancement
in
dignity
,
his
pleasure
,
his
profit
:
he
might
in
some
sort
haue
smote
vpon
his
thigh
,
and
couered
his
face
for
sorrow
and
shame
,
that
by
giuing
his
name
to
the
Gospell
,
he
had
stript
himselfe
of
all
worldly
comforts
and
aduantages
.
But
now
Saint
Paul
cared
not
for
any
of
these
things
,
neither
was
his
life
deare
vnto
him
,
so
that
hee
might
fulfill
his
course
.
He
was
carefull
to
please
him
that
had
chosen
him
to
be
a
Souldier
,
chosen
him
to
his
calling
;
and
for
other
respects
,
he
stood
not
vpon
them
,
yea
,
the
things
that
might
haue
beene
vantage
to
him
,
he
counted
them
losse
for
Christs
sake
,
yea
,
he
iudged
them
to
be
dung
,
that
he
might
winne
Christ
.
This
was
the
Apostles
resolution
:
and
was
not
the
same
a
godly
one
,
and
a
wise
,
and
to
be
imitated
by
vs
all
?
There
are
,
and
euer
haue
beene
some
,
who
into
what
perswasion
soeuer
,
Quasi
tempestate
delati
sunt
,
they
haue
beene
carryed
by
whatsoeuer
wind
of
vanity
or
superstition
of
their
friends
,
or
subtlety
of
seducers
,
the
same
they
thinke
themselues
bound
to
retaine
and
maintaine
,
euen
for
constancy
sake
.
Haue
I
beene
so
long
of
this
opinion
,
&
now
shall
I
change
?
what
will
men
say
?
What
foolish
men
say
,
it
is
no
matter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Clemens
Alexan
.
said
Cleanthes
,
by
the
testimony
of
Clemens
Alexandrinus
,
Feare
not
vniudicious
and
impudent
iudgement
of
the
multitude
.
And
Saint
Paul
,
I
,
if
I
should
please
men
,
were
not
the
seruant
of
Iesus
Christ
:
But
now
I
will
tell
you
whose
speeches
you
should
feare
:
Feare
them
that
shew
themselues
to
feare
God
,
and
to
haue
a
right
iudgement
in
all
things
;
that
haue
their
wits
exercised
in
the
Word
,
and
doe
proue
what
is
the
good
will
of
God
,
and
acceptable
and
perfect
;
these
mens
verdict
seemeth
to
be
of
great
moment
,
and
to
giue
light
to
that
inquest
that
passeth
of
life
and
death
,
truth
,
and
error
.
Therefore
if
those
condemne
you
for
altering
of
your
course
,
I
cannot
blame
you
to
starkle
;
but
now
there
is
no
such
matter
:
wise
men
teach
,
and
haue
euer
taught
,
that
it
is
not
so
much
to
bee
enquired
,
How
long
,
either
he
or
our
Fathers
haue
held
an
opinion
,
but
,
How
consonant
the
same
is
to
Gods
reuealed
will
?
That
must
be
the
Touch-stone
of
our
faith
,
and
the
Load-stone
of
our
perswasion
.
Quum
nobis
intenditis
auer
sionem
à
Religione
priorum
,
cont.
Gent●s
.
causam
conuenit
vt
inspiciatis
non
factum
,
nec
quid
reliquerimus
opponere
,
sed
secuti
quid
simus
potissimùm
contueri
,
saith
Arnobius
:
When
you
obiect
to
vs
our
falling
away
from
the
Religion
of
our
Elders
,
you
ought
to
consider
the
cause
,
and
not
the
fact
,
not
to
tell
vs
what
we
haue
left
,
but
to
marke
what
we
haue
followed
.
So
he
.
There
is
a
way
that
seemeth
to
be
old
,
and
yet
it
was
but
lately
found
out
in
comparison
.
Againe
,
there
is
a
way
that
seemeth
to
be
but
of
yesterday
,
and
yet
it
was
but
purged
and
renued
then
,
it
was
not
then
made
.
What
was
Mishnah
to
M●rah
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Deuteronomy
?
that
is
to
say
,
the
leauen
of
the
Scribes
and
Pharises
,
to
the
sweet
bread
of
Moses
and
the
Prophets
?
yet
for
all
that
,
the
same
was
dubbed
with
the
honorable
title
of
the
Tradition
of
the
Elders
,
(
Math.
15.
)
yea
,
and
equalled
for
esteeme
,
with
that
which
was
knowne
and
confessed
to
be
the
vndoubted
Word
of
God
.
On
the
contrary
side
,
what
more
ancient
then
the
Doctrine
of
the
Gospell
,
which
hath
testimony
from
the
Law
and
the
Prophets
,
yea
,
before
the
Law
was
written
?
yea
,
before
the
first
Adam
was
cast
out
of
Paradise
,
August
.
Quaest.
114
ex
Vtroque
t●stamento
mi●tum
.
)
Per
traducem
antiquitatis
commendatur
fallacia
,
Falshood
(
and
guile
,
)
is
(
many
times
)
commended
through
the
Pipe
(
or
deuices
)
of
antiquity
.
Secondly
,
thatour
Religion
is
wronged
,
when
it
is
charged
to
be
new
;
Non
quod
sequimur
nouum
est
,
Ambros.
cont.
Sym.
Nulla
aetas
ad
pe●
discendum
ser
a
est
,
nullus
pudor
est
ad
meliora
transire
;
No
age
is
too
late
to
learne
,
it
is
no
shame
to
proceed
to
the
better
.
Saint
Peter
was
at
the
first
of
opinion
,
that
it
was
vnlawfull
for
a
Iewe
,
to
keepe
company
,
or
come
to
one
of
another
Nation
.
So
Act.
15.
(
Nazarites
,
)
beleeued
,
thought
,
and
taught
,
that
we
must
be
circumcised
,
and
keepe
the
Law
of
Moses
,
euen
the
Ceremoniall
Law
,
or
else
we
cannot
be
saued
.
But
afterward
St.
Peter
was
let
to
vnderstand
,
(
and
so
were
those
beleeuing
Pharises
too
,
)
that
Circumcision
is
nothing
,
and
vncircumcision
nothing
,
but
Christ
is
all
in
all
;
and
as
many
as
be
in
Christ
,
are
deliuered
from
the
curse
of
the
Law
,
and
from
the
bondage
also
.
So
Saint
Paul
,
whilest
he
was
in
Iewishnesse
,
was
most
zealous
of
the
Traditions
of
the
Fathers
,
and
a
most
bitter
enemy
to
the
Gospell
;
who
but
he
?
but
after
it
pleased
God
,
(
who
separated
him
from
his
mothers
wombe
,
and
called
him
by
his
grace
,
)
to
reueile
his
Sonne
vnto
him
,
and
to
make
knowne
to
him
the
Doctrine
of
the
Gospell
,
whereby
hee
might
saue
himselfe
,
and
those
that
heard
him
;
did
he
once
communicate
with
flesh
and
blood
?
or
did
he
asmuch
as
deliberate
,
whether
a
cancred
and
inueterate
error
were
to
be
forsaken
and
changed
,
for
a
new
and
sauing
truth
?
No
,
no
:
but
presently
he
ioyned
himselfe
to
the
true
Church
,
howsoeuer
he
had
scorned
,
nay
,
detested
it
,
and
raged
against
it
before
;
and
chose
rather
to
be
a
dore-keeper
in
Gods
house
,
then
to
be
a
great
Rabby
in
the
Synagogue
of
mis-beliefe
.
Thus
Saint
Paul
was
not
ashamed
of
the
Gospell
,
for
all
the
nouelty
thereof
,
(
as
the
world
counted
nouelty
.
)
No
more
let
any
of
vs
be
at
this
day
for
the
like
imputation
,
Where
was
the
Gospell
before
Luther
,
who
liued
within
these
hundred
yeeres
?
or
before
the
Bohemians
,
(
of
whom
Iohn
Hus
,
and
Hier●me
of
Prague
were
chiefe
,
)
who
liued
within
these
two
hundred
and
sixty
yeeres
at
the
most
;
before
Wickliff
,
who
liued
within
these
three
hundred
yeeres
at
the
most
;
before
the
Waldenses
,
and
Pauperes
de
Lugduno
,
who
liued
within
these
foure
hundred
at
the
most
;
before
Henry
of
Tholous
,
who
liued
within
these
fiue
hundred
yeeres
at
the
most
;
before
Iohannes
Scotus
,
and
Bertram
,
who
liued
within
these
six
or
seuen
hundred
yeeres
vpward
towards
Christs
time
,
and
of
fiue
or
sixe
hundred
yeeres
from
Christ
downeward
?
Adde
these
times
together
,
and
then
what
great
prescription
,
not
onely
antiquity
,
can
our
aduersaries
bragge
of
?
It
is
certaine
,
that
as
God
neuer
left
himselfe
without
witnesses
vnder
the
Law
,
no
more
did
hee
vnder
the
Gospell
;
And
as
he
raised
vp
true
Prophets
which
opposed
themselues
to
the
false
prophets
,
that
brought
in
damnable
Doctrines
;
and
(
Keraim
)
Textuall
,
men
that
stucke
to
the
Word
written
,
that
withstood
the
Pharises
,
which
made
voyd
the
Commandements
of
God
with
their
Traditions
:
So
did
he
in
these
later
corrupt
times
,
(
for
in
the
first
foure
or
fiue
hundred
yeeres
,
we
claime
and
can
proue
,
that
the
learnedst
,
and
grauest
writers
,
be
,
in
the
chiefe
Controuersies
of
Religion
,
wholy
on
our
side
,
)
alwayes
stirre
vp
some
that
professed
&
maintained
the
truth
that
now
we
stand
vpon
,
&
by
the
like
grounds
out
of
the
Word
of
God
:
and
this
we
can
shew
out
of
our
Aduersaries
writings
,
who
you
may
be
sure
will
not
speake
or
write
the
best
of
them
.
And
haue
we
then
any
cause
to
be
ashamed
of
the
Gospell
,
which
,
howsoeuer
it
hath
beene
troden
downe
,
yet
it
was
not
so
in
the
best
times
,
&
yet
neuer
so
,
but
that
God
left
himselfe
still
a
remnant
,
that
could
not
be
brought
to
bowe
the
knees
to
Baal
,
or
to
worship
the
Beast
?
Now
,
as
we
are
not
to
be
ashamed
of
it
,
neither
for
the
falsely
so
called
newnesse
,
nor
for
that
some
of
our selues
were
peraduenture
for
a
great
while
of
another
perswasion
:
so
ought
we
not
chiefely
for
the
holines
,
purenesse
,
and
soundnesse
thereof
.
The
Pharises
,
and
as
many
as
were
carnally-minded
,
would
haue
Christ
to
restore
the
temporall
Kingdome
to
Israel
,
and
to
free
them
from
the
yoke
of
the
Romanes
:
but
now
the
Gospell
assureth
vs
,
that
God
hath
deliuered
vs
from
the
power
of
darkenesse
,
and
translated
vs
into
the
Kingdome
of
his
deare
Sonne
,
in
whom
wee
haue
redemption
in
his
blood
,
euen
the
forgiuenesse
of
sinnes
.
And
whether
is
more
spirituall
?
The
carnally-minded
Iewes
would
haue
Ierusalem
onely
to
be
the
place
,
where
men
ought
to
worship
,
&
the
Tribe
of
Leui
onely
to
be
the
Sacrificers
,
and
the
flesh
of
Bulls
,
and
Goates
,
and
Lambes
,
and
Rammes
to
be
the
speciall
Sacrifices
:
But
now
the
Gospell
teacheth
vs
,
that
not
in
Ierusalem
,
nor
in
the
Mountaine
,
but
the
true
worshippers
worship
God
in
sincerity
and
truth
,
and
that
we
are
all
become
a
Royall
Priest-hood
,
an
holy
Nation
,
a
peculiar
people
to
offer
vp
spirituall
Sacrifices
,
(
the
Sacrifice
of
righteousnesse
,
the
Sacrifice
of
a
contrite
heart
,
the
Sacrifice
of
thankesgiuing
,
the
Sacrifice
of
Almes
,
)
acceptable
to
God
in
Iesus
Christ
.
And
whether
is
more
pure
?
The
Pharises
and
their
Disciples
taught
and
beleeued
,
●ac
.
cap.
2.
add
.
1.
Ribbith
letorah
,
he
must
supererogate
,
and
doe
more
then
the
Law
hath
prescribed
,
witnesse
the
Iewish
books
;
briefely
,
that
by
Korban
,
by
that
which
they
offer
to
their
boxe
,
men
might
be
discharged
of
their
bounden
duty
to
their
Parents
;
That
by
fasting
twice
a
weeke
,
by
vsing
much
washing
,
by
Touch
not
,
Tast
not
,
Handle
not
,
&c.
they
were
more
iust
then
others
,
witnesse
the
Scribes
.
But
now
the
wisedome
of
the
Gospell
speaketh
on
this
wise
,
touching
Free-will
,
No
man
commeth
to
Christ
,
except
the
Father
drawe
him
;
we
are
not
sufficient
of
our selues
to
thinke
a
good
thought
,
as
of
our selues
,
&c.
Touching
the
keeping
of
the
Law
,
that
if
a
man
will
liue
thereby
,
he
is
a
debtor
to
abide
in
all
the
Commandements
of
God
,
to
doe
them
,
that
if
a
man
keepe
the
whole
Law
,
and
faile
in
one
,
he
is
guilty
of
all
,
&c.
Touching
workes
of
Supererogation
,
and
voluntary
obseruation
,
that
howsouer
they
haue
a
shew
of
wisedome
,
yet
for
as
much
as
they
are
after
the
Commandements
and
doctrines
of
men
,
they
doe
all
perish
with
our
vsing
,
Coloss.
2.
For
in
vaine
doe
they
worship
me
,
De
nullo
gloriandum
,
quia
nostrum
nihil
est
,
saith
Saint
Cyprian
;
&
v●e
laudabili
vitae
nostrae
,
si
remota
misericordia
consideretur
,
as
excellently
Augustin
;
and
whether
Doctrine
,
I
pray
you
,
more
sound
,
more
sauouring
of
piety
,
more
tending
to
humility
?
Thus
we
haue
shewed
the
excellency
of
the
Gospell
aboue
all
Pharisaisme
,
and
Iewishnesse
,
and
therefore
that
there
was
no
cause
,
why
any
in
those
dayes
should
be
ashamed
of
it
.
Shall
I
now
let
sinke
my
speech
,
and
enter
into
a
comparison
betweene
the
Gospell
and
new
Pharisaisme
,
(
Popery
,
I
meane
?
)
Beloued
,
I
doe
not
call
sowre
,
sweet
,
to
adorne
the
Doctrine
that
by
authority
is
set
forth
within
this
Realme
,
with
the
title
of
the
Doctrine
of
the
Gospell
;
neither
doe
I
call
good
euill
,
to
liken
our
Aduersaries
positions
to
the
leauen
,
wherewith
the
Pharises
would
haue
marred
the
rellish
of
the
Gospell
taught
,
and
preached
by
our
Sauiour
and
his
Apostles
:
for
we
are
able
to
proue
,
that
howsoeuer
we
be
termed
by
them
Nouatores
,
New-fanglers
,
such
as
haue
forsaken
the
path
of
our
Fore-fathers
,
and
gone
beyond
the
bounds
which
our
Elders
haue
put
,
yet
that
we
broach
none
other
Doctrine
,
but
that
which
we
find
in
the
fountaine
of
the
Prophets
&
Apostles
,
which
are
the
onely
authenticke
Pen-men
,
and
Registers
of
the
holy
Ghost
;
and
that
their
Doctrine
,
howsoeuer
they
would
grace
it
with
the
grauity
of
Antiquity
,
yet
it
is
no
more
ancient
then
the
Country
and
habitation
of
the
Gibeonites
was
,
farre
remote
and
distant
from
the
Land
of
Can●an
,
for
all
that
they
tooke
to
themselues
old
sacks
,
and
old
bottles
,
and
old
shooes
,
&c.
we
are
able
so
cleerely
to
proue
,
that
wee
feare
not
any
indifferent
iudgement
.
Let
vs
take
a
short
view
of
some
of
the
most
materiall
differences
betweene
them
and
vs
.
The
Supremacy
of
the
Pope
,
is
an
Article
which
they
chiefely
stand
vpon
,
him
to
be
Christs
Vicar
,
Paramount
,
Supereminent
,
and
Vniuersall
,
aboue
all
persons
of
the
world
;
they
make
it
a
matter
of
faith
,
his
decisions
to
yeeld
vnto
,
as
proceeding
from
irrefragable
authority
;
they
make
it
a
matter
of
conscience
;
his
precepts
simply
to
put
in
execution
,
they
import
a
flat
breaking
of
the
Commandement
of
God
;
they
thinke
themselues
tyed
in
obedience
,
Gloss.
in
decret.
1.1
.
tit
.
7.
Causa
17.
quaest.
4.
§.
Siqui●
.
lussa
sequi
tam
velle
mihi
quàm
posse
necesse
est
,
nec
ciuis
meus
est
,
in
quem
tua
Classica
Caesar
audiero
.
Papa
habet
●oeleste
arbitrium
.
De
iudicio
summi
Pontificis
alicui
disputare
non
licet
.
What
word
for
this
?
That
which
Nicholas
the
third
alleageth
De
electione
,
cap.
fundamenta
in
Sexto
,
&
Leo
distinct
.
19.
Their
sound
went
into
all
the
world
,
&c.
And
why
?
This
maketh
rather
against
them
,
then
for
them
;
for
it
is
said
,
their
sound
,
as
of
many
,
not
his
sound
,
as
of
one
,
that
is
,
Peter
:
But
yet
principally
of
Peter
,
that
from
him
as
from
a
certaine
head
,
he
might
shead
his
gifts
as
it
were
into
the
whole
body
.
Thus
the
foresaid
Ni●holas
in
the
foresaid
cap.
Fundamenta
.
Beloued
,
that
Christ
ascending
vp
on
high
,
gaue
gifts
to
men
,
and
that
of
Christs
fulnesse
wee
receiue
grace
for
grace
,
I
read
,
Ephes.
4.
and
Iohn
1.
But
that
Saint
Peter
should
be
the
head
,
or
the
necke
either
,
by
which
they
should
distill
,
Scriptum
esse
doceat
Hermogenis
of
ficina
.
Oh
,
but
Christ
said
not
in
vaine
,
Feede
my
Sheep
,
feed
my
Lambes
.
O
,
but
he
said
no
more
then
Saint
Paul
said
to
all
the
Elders
of
Ephesus
,
Feed
the
flocke
of
Christ
,
whereof
the
holy
Ghost
hath
made
you
ouerseers
.
But
what
feeding
is
meant
?
A
Ciuill
rule
and
gouernment
,
with
the
sword
and
Scepter
,
after
the
manner
of
Princes
?
O
no
:
Disce
Sarculo
tibi
opus
esse
,
non
Sceptro
,
vt
opus
facias
Prophetae
,
I
haue
set
thee
ouer
the
Kingdomes
,
to
plucke
vp
and
toroo●e
out
,
and
throw
downe
,
and
to
build
,
)
is
to
be
vnderstood
;
namely
,
not
carnally
by
force
of
armes
,
or
brachio
seculari
,
for
when
did
the
Prophet
exercise
any
such
authority
?
He
denounced
Gods
iudgements
against
the
impenitent
Nations
:
but
as
for
force
,
he
vsed
not
any
,
or
made
head
against
the
least
of
Nabuchadnezzars
Captaines
:
his
weapons
therefore
were
not
carnall
,
no
more
then
the
Apostles
were
,
yet
mighty
through
God
▪
to
cast
down
holds
.
What
holds
?
Casting
down
imaginations
,
&
euery
high
thing
that
is
exalted
against
the
knowledge
of
God
,
and
bringing
into
subiection
euery
thought
to
the
obedience
of
Christ
:
So
doth
Lyra
himselfe
interpret
that
place
in
Ieremy
(
Thou
shalt
plucke
vp
,
&
plant
,
&
destroy
,
&c.
)
that
is
,
Thou
shalt
denounce
thatthey
shal
be
destroyed
.
So
doth
Ambrose
interpret
this
later
of
St.
Paul
,
He
bringeth
into
captiuity
euery
thought
,
while
he
doth
by
reason
ouercome
the
gaine-sayer
,
&
induceth
him
to
the
faith
of
Christ
,
&c.
You
see
therfore
,
that
howsoeuer
the
Popes
Supremacy
be
a
Doctrine
that
soundeth
forth
from
Rome
,
&
is
their
Gospell
,
or
gladsome
tydings
,
yet
it
is
not
part
of
the
Gospell
of
Christ
,
whereof
St.
Paul
was
not
ashamed
;
he
would
haue
bin
ashamed
of
this
sauouring
only
of
the
pompe
of
this
world
,
nay
,
exceeding
the
pompe
of
the
proudest
Tyrant
,
&
not
of
the
humility
of
Iesus
Christ
,
Not
that
we
are
Lords
of
your
faith
,
but
helpers
of
your
i●y
,
2.
Cor.
1.
Then
St.
Paul
disclaimeth
Soueraignty
,
euen
in
spirituall
matters
;
So
doth
S.
Peter
,
The
Elders
I
beseech
,
which
am
a
fellow
Elder
.
I
beseech
,
I
doe
not
command
,
your
fellow
Elder
,
Not
your
Lord
or
Soueraigne
.
And
for
the
obedience
to
the
Ciuill
Magistrate
,
they
are
both
plaine
.
Let
euery
soule
be
subiect
to
the
higher
powers
,
Rom.
13.
Euery
soule
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Though
thou
be
an
Apostle
,
though
an
Euangelist
,
&c.
saith
●hrysostome
,
(
if
an
Apostle
must
be
subiect
,
then
he
that
calleth
himselfe
Apostolike
,
much
rather
,
)
&
1.
Pet.
2.
Submit
your selues
to
all
manner
ordinance
of
man
.
Which
if
it
be
so
,
then
to
Kings
,
as
to
the
chiefest
.
Shall
we
cauill
with
Innocent
III.
and
his
Glosse
,
cap.
Solitae
decret.
sect.
prim
.
That
because
it
is
said
(
Tanquam
praecellenti
,
)
therefore
that
it
is
a
similitude
onely
of
preeminency
,
and
not
preeminency
indeed
,
(
Be
subiect
to
Rulers
as
sent
of
him
,
)
Rulers
were
not
sent
indeed
,
but
as
it
were
sent
.
Which
is
so
shallow
a
shift
,
that
it
is
not
worth
the
confuting
.
Of
like
moment
is
the
other
,
which
Innocent
,
and
the
Glosse
hath
in
the
same
place
,
that
it
is
a
Counsell
and
not
a
Commandement
(
for
the
Lords
sake
;
)
If
we
will
supererogate
,
we
may
,
but
we
are
not
bound
▪
Whereas
it
is
euident
to
euery
one
that
hath
but
halfe
his
eye
open
,
that
Saint
Peter
hath
the
same
meaning
that
St.
Paul
,
namely
,
to
yeeld
obedience
,
not
only
for
feare
of
man
and
of
punishment
,
but
also
,
and
especially
,
for
loue
towards
God
,
and
for
conscience
sake
.
But
I
haue
stood
ouerlong
vpon
this
point
of
the
Romish
Gospell
,
touching
the
authority
of
the
Bishop
of
that
See
,
and
touching
his
shamelesse
eluding
of
such
places
as
make
for
the
Princes
Soueraignty
.
It
is
well
said
by
Optatus
,
Cùm
supra
Imperatorem
not
sit
nisi
solus
Deus
,
&c.
Tertullian
.
de
praescript
.
ex
diuer
sitate
&
contrarietate
suapronuntiabit
,
non
Apostoli
alicuius
authoris
esse
,
neque
Apostolici
,
&c.
Their
Doctrine
it selfe
being
compared
with
the
Apostles
Doctrine
,
by
the
diuersity
and
contrariety
thereo●
,
will
pronounce
that
it
came
not
from
any
Apostle
,
nor
Apostolike
man
.
So
if
wee
lust
to
enter
the
comparison
,
wee
shall
soone
finde
how
much
their
Doctrine
differeth
from
the
Gospell
,
and
how
agreeable
ours
is
to
it
.
We
teach
that
Christs
true
Church
,
being
his
body
,
and
a
Communion
of
Saints
,
consisteth
onely
of
such
as
belong
to
God
;
They
,
that
it
comprehendeth
bad
as
well
as
good
,
Reprobate
,
as
well
as
Elect
:
They
,
that
the
visible
Church
is
discerned
by
multitudes
,
and
succession
of
Bishops
,
&c.
We
,
that
it
should
be
rather
by
purity
of
Doctrine
,
and
sincerity
of
ministring
the
Sacraments
.
Whether
truer
,
and
more
consonant
to
the
Gospell
of
Christ
?
Doth
not
our
Sauiour
teach
,
that
when
he
commeth
,
he
shall
scarsely
find
faith
in
the
earth
?
Where
then
be
multitudes
,
and
the
visibility
thereof
?
Doth
not
Saint
Paul
,
that
after
his
departure
,
there
should
enter
grieuous
Woolues
?
What
reckoning
then
of
Succession
?
Malè
v●s
pari●tum
amor
caepit
,
&c.
Your
loue
that
you
beare
to
the
walls
(
of
the
Church
,
)
is
but
a
bad
loue
.
You
doe
euill
to
reuerence
the
Church
by
roofes
and
buildings
,
&c.
Anné
ambiguum
est
in
ijs
Antichristum
esse
sessurum
?
Is
there
any
doubt
,
but
Antichrist
will
sit
there
?
Montes
mihi
&
Spinae
,
&
Lacus
,
&
Carceres
,
&
Voragines
,
tutiores
sunt
;
i●
illis
enim
Prophetae
,
aut
manentes
,
aut
demersi
Dei
Spiritu
prophetabant
:
Mountaines
,
and
Woods
,
and
Lakes
,
and
Prisons
,
and
deepe
Caues
,
are
safer
for
me
,
(
I
may
more
safely
haue
recourse
to
them
for
direction
and
safety
,
)
for
in
them
the
Prophets
did
either
abide
,
or
being
drencht
there
,
did
prophecy
.
Thus
Hilary
against
Auxen●ius
.
Hilar.
con
.
Aux
.
As
for
the
Word
(
the
Food
of
the
Church
,
)
how
many
wayes
(
blessed
God!
)
doe
they
adulterate
it
,
or
make
it
vnprofitable
,
and
so
make
it
no
Gospell
at
all
?
They
equall
their
Traditions
,
(
they
call
them
the
Apostles
Traditions
,
)
but
while
they
cannot
shew
them
in
the
writings
of
the
Apostles
,
Non
accipio
quod
extra
Scripturam
de
tuo
infers
,
as
Tertullian
saith
,
)
with
the
written
Word
of
God
.
Tertullian
▪
(
So
doth
the
Councell
of
Trent
,
)
yea
,
the
Decretall
Epistles
of
the
Popes
:
Inter
Canonicas
Scripturas
Decretales
Epistolae
connumerantur
.
So
hath
my
Gratian
,
dist.
19.
in
the
Title
,
and
the
Glosse
also
taketh
it
so
.
I
know
not
whether
they
be
ashamed
of
it
,
and
haue
corrected
it
in
the
later
Editions
.
This
is
one
way
.
Againe
,
they
keepe
it
in
an
vnknowne
tongue
,
as
it
were
vnder
locke
and
key
,
or
a
booke
that
is
sealed
;
or
if
it
be
translated
by
Godly
Learned
men
,
they
storme
as
much
as
Alexander
did
,
when
he
heard
that
Aristotles
bookes
,
Aul.
Gellius
.
(
wherein
he
would
be
onely
cunning
)
were
published
:
nay
as
much
as
Herod
was
troubled
,
and
all
Ierusalem
with
him
,
vpon
the
newes
that
Christ
was
borne
,
for
that
now
their
Kingdome
was
neere
to
an
end
.
They
pretend
that
it
is
not
well
translated
by
our
men
,
and
therefore
they
are
so
much
against
it
:
but
why
doe
not
they
translate
it
better
?
Why
in
their
forty
seuen
yeeres
of
leisure
(
for
so
many
it
is
since
they
left
their
Country
)
haue
they
set
forth
the
New
Testament
onely
,
and
that
in
such
sort
,
as
all
men
may
plainely
see
,
how
much
against
their
hearts
it
is
,
that
the
people
should
haue
any
knowledge
of
the
Word
of
God
,
whereby
they
might
discouer
&
reproue
the
falshood
of
their
Doctrine
?
They
that
would
not
haue
a
Lyon
,
or
an
Elephant
to
stirre
,
they
hudwinke
them
.
They
of
Mitelene
,
when
they
would
vse
their
subiects
like
slaues
,
and
oppresse
them
with
tyrannie
,
tooke
order
that
they
should
not
put
their
sonnes
to
schoole
,
and
that
they
might
learne
nothing
,
witnesse
Aelianus
.
The
like
practice
Nahash
the
Ammonite
attempted
with
them
of
Iabesh-Gilead
,
Origen
,
Cyprian
,
Chrysostome
,
Augustin
,
and
which
not
of
the
ancient
Fathers
doe
teach
?
)
the
Keyes
of
the
Kingdome
of
heauen
,
not
of
the
earth
,
not
of
any
place
vnder
the
earth
.
They
giue
authority
to
their
Pope
,
to
dispose
of
earthly
Kingdomes
at
his
pleasure
,
and
full
Iurisdiction
ouer
Purgatory
,
which
they
take
to
be
vnder
the
earth
.
Christ
teacheth
vs
to
pray
vnto
God
for
forgiuenesse
of
sinnes
,
(
Forgiue
vs
our
trespasses
.
)
They
fall
downe
before
their
ghostly
Father
,
and
craue
of
him
Absolution
.
Against
the
iudgement
of
Cyprian
,
Veniam
peccatix
,
quae
i●
D●minum
commissa
sunt
,
solus
potest
ille
largiri
,
Cyprian
.
Serm.
5.
de
la●sis
.
qui
peccata
nostra
portauit
,
&c.
He
onely
can
grant
pardon
to
our
sinnes
,
which
wee
haue
committed
against
the
Lord
,
who
onely
bare
our
sinnes
.
Against
the
iudgement
of
Hierome
,
who
plainely
teacheth
(
in
Math.
16.
)
That
as
the
Priest
in
the
old
Law
did
not
make
any
cleane
or
vncleane
,
This
day
shalt
thou
be
with
me
in
Paradise
:
Thou
shalt
be
translated
from
death
to
life
,
and
forthwith
too
,
without
suffering
any
thing
,
any
where
after
this
life
.
They
teach
,
that
though
the
sinne
be
forgiuen
in
the
Sacrament
of
Penance
,
yet
that
the
punishment
must
be
indured
in
Purgatory
,
if
there
be
not
satisfaction
made
,
either
here
,
by
giuing
of
Almes
,
gadding
in
Pilgrimage
,
&c.
or
hence
by
the
Priests
Masses
,
or
by
the
Popes
Pardons
;
prouided
,
that
both
be
well
paid
for
.
What
is
to
make
merchandize
of
the
Word
of
God
?
what
to
make
merchandize
of
the
soules
of
men
,
if
this
be
not
?
Neither
is
their
doctrine
sounder
touching
the
exercise
of
the
Church
,
Prayer
,
and
Inuocation
.
Saint
Paul
saith
,
that
hee
had
rather
speake
in
the
Church
fiue
words
with
his
vnderstanding
,
that
he
might
instruct
others
,
then
a
thousand
with
a
strange
tongue
.
Yea
,
Lyra
himselfe
,
though
he
liued
in
a
most
darke
time
,
yet
saw
thus
much
,
Si
populus
intelligat
orationem
Sacerdotis
,
Euri●id
.
in
Cyclo●s
.
This
for
the
manner
of
their
prayer
.
So
for
the
obiect
,
Saint
Paul
would
haue
vs
to
lift
vp
pure
hands
to
God
,
1.
Tim.
2.
And
our
Sauiour
,
whatsoeuer
yee
aske
the
Father
in
my
Name
,
hee
will
giue
it
to
you
.
And
Augustine
,
Quis
andiuit
aliquando
fidelium
stantem
Sacerdotem
ad
Altare
,
&c.
de
Ciuit.
Dei
,
cap.
27.
Who
hath
heard
at
any
time
a
Christian
Priest
standing
at
the
Altar
,
&c.
and
say
in
his
prayer
,
O
Peter
,
O
Paul
,
O
Cyprian
,
I
offer
vnto
thee
a
Sacrifice
,
whereas
in
the
Oratories
dedicated
to
their
memories
,
the
offering
is
made
to
God
,
who
made
them
both
men
,
and
Martyrs
?
If
no
Sacrifice
be
to
be
offered
,
then
not
the
Sacrifice
of
prayer
;
if
an
outward
or
visible
Sacrifice
be
not
to
be
offered
to
them
,
much
lesse
then
an
inuisible
and
spirituall
.
But
now
how
is
it
with
our
Aduersaries
?
As
the
Prophet
vpbrayded
the
Iewes
,
According
to
the
number
of
thy
Cities
,
be
thy
gods
,
O
Israel
;
So
may
wee
say
to
them
,
According
to
the
number
of
thy
Prouinces
,
nay
of
thy
Townes
,
nay
of
thy
Churches
,
nay
of
thy
Trades
,
nay
of
thy
persons
,
be
thy
gods
,
thy
Saints
,
thy
Tutelares
dij
.
God
the
Father
was
shunned
and
abhorred
,
as
one
that
dwelled
in
the
light
that
no
man
can
haue
accesse
vnto
;
nay
,
as
one
that
had
Foenum
in
Cornu
,
and
with
whom
there
was
no
dealing
.
God
the
Sonne
was
forgotten
,
as
one
that
was
gone
into
a
farre
Countrey
,
or
that
was
asleepe
,
and
needed
to
be
awaked
(
like
Baal
,
)
or
that
was
wearyed
with
hearing
suites
himselfe
,
and
therefore
,
for
his
ease
had
appointed
certaine
Deputies
vnder
him
,
as
Darius
did
,
or
certaine
Masters
of
Requests
,
to
report
vnto
him
the
seuerall
suites
of
his
subiects
,
as
many
Christian
Princes
haue
;
whereas
for
power
,
He
is
God
,
and
can
perfectly
saue
them
that
come
to
him
themselues
;
and
for
will
,
He
became
man
,
and
weake
,
and
was
tempted
,
that
Hee
might
be
touched
with
a
feeling
of
our
infirmity
.
And
for
credit
with
his
Father
▪
you
know
what
is
written
,
Math.
3.
This
is
my
beloued
Son
,
in
whom
I
am
well
pleased
.
Therefore
,
as
Saint
Peter
saith
,
Lord
,
to
whom
shall
wee
goe
,
thou
hast
the
words
of
euerlasting
life
?
This
for
the
matter
of
Doctrine
and
instruction
;
so
for
the
matter
of
prayer
and
supplication
,
we
may
,
and
ought
to
be
of
Augustines
resolution
,
Tutius
&
incundius
loquor
ad
meum
lesum
,
quàm
ad
aliquem
Sanctorum
Spirituum
Dei
:
August
.
de
visit
.
mort
.
l.
2.
cap.
2.
I
find
it
more
safe
and
sweet
,
to
speake
vnto
my
God
,
then
to
any
of
the
Saints
of
God
.
Now
for
the
causes
of
our
saluation
,
and
the
meanes
thereof
;
doth
the
Scripture
set
downe
any
other
meritorious
cause
,
then
the
Death
,
and
Passion
of
our
Sauiour
Christ
?
or
any
other
meane
,
or
instrument
,
to
take
hold
of
the
same
,
then
Faith
?
God
hath
giuen
vs
eternall
life
in
his
Son
,
(
Iohn
5.
)
The
blood
of
Iesus
Christ
cleanseth
vs
from
all
sinne
.
Socrat.
li.
2.
&
Suidas
.
since
the
Ladder
of
Iacob
will
not
serue
the
turne
.
Will
you
know
how
they
shift
off
such
a
cloud
of
Testimonies
,
and
what
is
their
doctrine
?
When
they
are
pressed
with
those
places
that
doe
plainely
make
Christ
to
be
the
Alpha
,
and
Omega
,
the
beginning
and
ending
of
our
Saluation
,
&c.
they
grant
he
is
so
in
this
sense
,
that
he
giueth
grace
to
men
to
worke
righteousnesse
,
and
to
merit
for
themselues
;
but
as
for
the
imputing
of
Christs
righteousnesse
vnto
vs
beleeuing
,
that
they
make
a
iest
at
,
euen
as
their
forefathers
the
Heathen
did
,
Irridere
fidem
Christianorum
&
iocularibus
facetijs
lancinare
,
As
by
the
disobedience
of
one
man
,
many
were
made
sinners
;
so
by
the
obedience
of
One
,
many
shall
be
made
righteous
.
How
were
wee
made
sinners
by
one
mans
disobedience
,
that
is
,
Adams
?
Was
not
the
same
imputed
to
vs
,
and
laid
to
our
charge
,
as
if
we
had
beene
actuall
transgressors
with
Adam
,
and
had
bin
in
Paradise
with
him
,
and
had
eaten
of
the
forbidden
fruit
,
as
well
as
he
?
Euen
so
we
must
haue
Christs
obedience
and
sufferings
imputed
to
vs
,
as
though
we
had
suffered
,
and
done
as
much
as
the
Law
requireth
in
our
persons
,
or
else
we
cannot
be
presented
blameles
in
Gods
sight
.
Neither
hath
this
Doctrine
seemed
strange
to
the
Fathers
;
Pro
delictis
nostris
ipse
precatur
,
&
delicta
nostra
,
Augustin
in
Psal.
22.
sua
delicta
facit
,
vt
Iustitiam
suam
nostram
iustitiam
faceret
:
He
prayeth
for
our
offences
,
and
maketh
our
offences
,
to
be
his
owne
offences
,
that
he
might
make
his
righteousnesse
to
be
our
owne
righteousnesse
.
Thus
●ugustin
.
Bernard
also
,
that
I
trouble
you
with
no
more
,
was
of
th●
same
mind
:
Cur
non
aliunde
iustitia
,
Bern.
in
Cant.
Se●m.
23.
cùm
aliunde
reatus
?
Why
may
not
righteousnesse
come
from
another
,
as
well
as
guiltinesse
comes
from
another
?
As
if
he
said
,
Might
the
first
Adams
sinne
be
imputed
to
vs
,
and
may
not
the
second
Adams
righteousnesse
be
imputed
as
well
?
But
to
whom
.
The
Scripture
is
so
plaine
;
God
so
loued
the
world
,
that
he
gaue
his
onely
begotten
Sonne
,
that
as
many
as
beleeued
in
him
,
should
not
perish
,
but
haue
euerlasting
life
.
Yee
are
saued
by
grace
through
faith
,
and
that
,
not
of
your selues
,
it
is
the
gift
of
God
,
not
of
workes
,
lest
any
man
should
boast
himselfe
,
lest
any
man
should
boast
;
signifying
,
that
because
God
would
barre
all
flesh
from
glorying
in
his
sight
,
&
haue
all
the
glory
himselfe
therefore
;
therefore
that
works
are
wholy
excluded
from
being
causes
or
instruments
of
our
sauing
.
But
there
must
be
an
end
of
the
former
part
of
our
discourse
,
except
we
will
haue
the
later
altogether
vntouched
.
Come
we
therefore
to
the
reason
or
ground
of
St.
Pauls
resolution
.
[
For
it
is
the
power
of
God
to
saluation
,
to
euery
one
that
beleeueth
,
&c.
]
Euery
word
of
this
reasonisa
reason
;
how
strong
therfore
is
the
reason
?
I
cannot
be
ashamed
,
saith
S.
Paul
,
of
power
,
specially
of
such
power
as
is
Diuine
,
specially
of
such
Diuine
power
as
saueth
,
specially
of
such
that
saueth
not
him
that
meriteth
,
but
him
that
beleeueth
,
specially
,
such
as
saueth
not
two
or
three
beleeuers
,
but
euery
one
without
exception
.
And
such
a
thing
is
the
Gospell
,
therefore
I
cannot
be
ashamed
of
it
.
The
major
of
whose
Argument
we
will
first
consider
of
briefely
;
and
then
wee
may
insist
vpon
the
minor
more
at
large
.
Phocion
,
that
worthy
Athenian
,
being
sent
and
employed
by
Chabrias
,
(
then
in
the
chiefest
office
)
to
gather
the
tribute
of
the
Ilanders
,
and
with
twenty
ships
;
made
answer
:
That
if
he
were
sent
to
fight
,
the
Nauy
was
too
small
;
if
to
friends
and
companions
,
in
waste
;
it
was
too
great
,
one
ship
might
serue
the
turne
.
The
like
is
written
of
Tigranes
King
of
Armenia
,
that
when
he
espyed
the
Romane
Army
containing
not
aboue
eluen
thousand
of
horse
and
foote
,
his
being
of
aboue
200000.
he
despised
them
in
his
heart
,
saying
,
If
they
come
as
Embassadours
,
they
are
too
many
;
if
as
Soldiers
,
too
few
.
So
in
the
Booke
of
God
,
namely
,
1.
Reg.
20.
When
Benhadad
,
The
gods
doe
so
and
so
vnto
me
,
if
the
dust
of
Samaria
be
enough
to
all
the
people
that
follow
me
,
for
euery
man
an
handfull
;
and
was
otherwise
,
so
puissant
,
that
thirty
two
Kings
did
helpe
him
;
When
he
,
(
I
say
)
sawe
the
seruants
of
the
Princes
,
as
it
were
a
forlorne
Company
embatteld
against
him
,
Whether
they
be
come
out
for
peace
,
take
them
aliue
,
or
whether
they
be
come
out
to
fight
,
to
take
them
aliue
.
So
also
Numb
.
13.
Thou
art
not
able
to
goe
and
fight
with
yonder
Philistine
,
(
said
Saul
to
Dauid
,
1.
Sam.
17.
)
For
thou
art
a
boy
,
and
he
is
a
man
of
warre
from
his
youth
.
So
,
lest
any
should
say
to
our
Apostle
,
You
threaten
to
come
to
the
Romanes
,
—
Rerum
Dominos
gentemque
togatam
,
and
to
bring
your
Gospell
with
you
.
Alas
,
what
can
you
doe
?
what
can
it
doe
?
Your
bodily
presence
is
but
weake
,
your
speech
rude
,
your
words
but
wind
,
nay
distastefull
,
and
vnwelcome
to
all
the
world
.
Is
it
not
euery
where
spoken
against
?
Doth
any
of
the
Rulers
,
Consuls
,
Tribunes
,
Pretors
,
&c.
beleeue
on
Christ
,
but
onely
a
few
of
the
rascality
,
which
know
not
the
Law
?
Lest
any
,
I
say
,
should
say
so
,
the
Apostle
answereth
for
himselfe
,
that
he
knoweth
what
he
doth
,
the
Word
that
hee
bringeth
,
is
not
his
owne
,
but
His
that
sent
him
:
the
Gospell
that
he
preacheth
,
is
not
weake
,
but
mighty
in
operation
,
able
to
cast
downe
strong
holds
,
and
whatsoeuer
opposeth
it selfe
to
it
:
It
is
power
,
and
therefore
what
can
it
not
doe
?
Yea
,
it
is
the
power
of
God
,
that
is
,
such
a
powerfull
Instrument
,
as
whereto
God
promiseth
a
blessing
,
and
force
for
euer
,
therefore
shall
it
stand
out
to
the
end
.
What
if
the
Romanes
be
mighty
?
Yet
he
that
dwelleth
in
the
heauens
,
is
mightier
.
What
if
he
be
a
strong
man
armed
,
that
keepeth
the
house
?
Yet
when
a
stronger
then
he
commeth
,
he
will
take
away
his
armour
wherein
he
trusted
,
and
rifle
him
.
If
God
be
on
our
side
,
Paul
,
In
nothing
doe
I
feare
mine
enemies
,
neither
am
I
ashamed
or
weary
of
the
Gospell
,
it
will
haue
the
preeminence
,
it
will
preuaile
in
the
end
,
maugre
all
aduerse
power
and
policy
.
We
see
therefore
,
that
the
first
part
,
or
major
of
Saint
Pauls
reason
is
firme
,
namely
,
that
wee
are
not
to
bee
ashamed
of
that
which
is
powerfull
.
Now
for
the
Minor
or
second
part
of
the
Argument
,
namely
,
that
the
Gospell
is
the
power
of
God
.
That
,
that
I
say
,
is
no
lesse
cleere
,
it
will
many
wayes
appeare
.
First
à
pronunciatis
.
Saint
Paul
that
could
not
lie
,
hauing
the
seale
of
his
Apostleship
,
and
of
infallible
truth
from
the
holy
Ghost
,
sayes
it
is
so
in
my
Text
,
therefore
it
is
so
,
euen
a
Diuine
power
and
powerfull
Instrument
,
able
to
conuert
soules
to
God
.
Secondly
,
à
genere
:
The
whole
Scripture
is
giuen
by
inspiration
from
God
,
As
the
lightning
commeth
out
of
theEast
,
&
shineth
to
the
West
,
Math.
24.
And
as
the
Sunnes
going
forth
is
from
the
end
of
heauen
,
and
his
compasse
vnto
the
end
of
the
same
,
and
none
hid
from
the
heate
thereof
,
Psal.
19.
So
the
efficacy
and
working
of
the
Gospell
was
so
sudden
,
and
so
wonderfull
,
that
Saint
Paul
could
say
for
his
part
only
,
that
from
Ierusalem
round
about
vnto
Illyricum
,
he
caused
to
abound
the
Gospell
of
Christ
,
Rom.
15.
And
for
his
time
,
that
the
Gospell
was
come
vnto
all
the
world
,
and
was
fruitfull
,
euen
as
it
was
among
them
.
These
wonderfull
effects
it
wrought
,
euen
while
the
Apostles
were
aliue
:
what
maruell
then
,
if
shortly
after
th●
faith
was
so
generally
spred
,
that
Arnobius
could
say
,
Nationibus
sumus
in
cunctis
;
We
Christians
are
in
all
Nations
?
Arnobius
cont.
Gentes
.
Iustus
Martyr
.
ad
Diognet
.
And
an
hundred
yeeres
before
him
,
Iustin
Martyr
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
which
the
soule
is
in
the
body
,
that
wee
Christians
are
in
the
world
;
the
soule
is
scattered
through
all
parts
of
the
body
,
so
are
Christians
in
all
Cities
of
the
world
,
&c.
And
betweene
them
both
Tertullian
in
his
book
against
the
Iewes
,
Tertull.
ad●
.
Iudae●s
.
(
that
I
speake
of
no
more
,
)
saith
,
Euen
the
Getulians
,
Moores
,
Spaniards
,
Galles
,
&
Britannorum
inaccessa
Romanis
l●ca
,
And
the
Britans
Land
,
which
the
Romanes
could
not
haue
any
footing
in
,
the
Sarmatians
also
,
Germans
,
and
Scythians
,
doe
beleeue
in
Christ
,
before
whom
the
Gates
of
all
Cities
are
throwne
open
,
and
none
are
shut
against
him
;
before
whom
also
the
Iron
lockes
are
broken
,
and
the
brazen
Gates
are
opened
,
that
is
,
the
hearts
of
very
many
that
were
holden
fast
locked
by
the
Deuill
,
are
now
vnlocked
by
the
faith
of
Christ
.
Thus
Tertullian
.
You
see
therefore
how
the
Gospell
did
shew
it selfe
plainely
to
bee
the
power
of
God
by
the
hasty
&
generall
spreading
of
it
.
The
same
may
appeare
also
by
the
strength
of
the
forces
,
that
it
did
ouercome
and
throw
downe
.
If
it
had
had
to
doe
with
Infants
lately
weaned
from
the
brest
,
that
had
receiued
no
former
impression
,
that
were
not
seasoned
with
this
or
that
liquor
,
it
had
beene
no
mastery
to
haue
brought
them
to
the
faith
of
Christ
,
who
were
not
rooted
or
grounded
in
any
other
,
nor
could
make
resistance
to
any
perswasion
,
—
Argilla
quiduis
inuitaberis
vda
,
saith
he
.
And
no
hard
matter
for
Turkes
to
make
our
Christian
children
Mahumedists
,
when
they
snatch
them
from
their
parents
in
their
tender
yeeres
,
before
they
can
discerne
betweene
good
and
euill
;
as
it
was
no
matter
for
the
Spaniards
to
conquer
the
naked
Indians
:
Benzo
,
an
Italian
traueller
,
that
had
beene
long
in
those
Countries
,
reporting
,
that
he
durst
be
one
of
the
twenty
fiue
that
would
fight
with
ten
thousand
,
nay
,
twenty
thousand
of
them
.
Salmacida
spolia
sine
sanguine
&
sudore
.
But
now
to
encounter
not
ignorance
onely
,
but
error
,
not
easily
taken
out
of
a
deepe
die
;
strong
illusions
of
Satan
,
long-continued-will-worship
,
generally-receiued
superstition
,
Oracles
,
enchantments
,
Idolatries
,
(
and
the
same
flourished
ouer
by
wit
and
eloquence
,
counte●anced
by
authority
,
strengthened
by
miracle
,
vpholden
by
Tyranny
;
)
What
could
this
be
lesse
then
the
wisedome
of
God
,
and
the
power
of
God
,
who
was
mighty
in
his
Gospell
,
and
through
his
Gospell
,
specially
since
it
had
to
wrestle
not
with
flesh
and
blood
onely
,
but
with
Principalities
,
and
Powers
,
euen
with
the
whole
Host
of
hell
?
When
the
Centurion
saw
the
earthquake
,
and
the
things
that
hapned
at
our
Sauiours
Passion
,
hee
confesseth
,
saying
,
Truely
this
was
the
Sonne
of
God
.
Nay
,
the
Sorcerers
,
Exod.
8.
when
they
saw
the
dust
turned
into
Lice
vpon
Aarons
smiting
the
ground
,
they
readily
acknowledged
that
it
was
the
finger
of
God
.
Nay
,
Protogenes
(
in
Plinie
,
)
vpon
the
sight
of
one
small
line
drawne
in
his
painting
Table
,
Plin.
Nat.
Hist.
lib.
35.
cap.
10.
s●pposed
presently
that
Apelles
was
in
Towne
;
Therefore
we
cannot
escape
iust
reprehension
to
(
speak
the
least
)
if
being
compassed
with
such
a
cloud
of
witnesses
,
and
hearing
such
a
volly
of
reasons
,
prouing
and
demonstrating
the
power
of
the
Gospell
,
wee
shall
not
iustifie
the
assertion
of
Saint
Paul
,
and
euen
as
the
people
cryed
out
vpon
proofe
that
Helias
made
,
The
Lord
,
he
is
God
,
The
Lord
,
he
is
God
:
So
we
may
exclaime
,
The
Gospell
is
the
power
of
God
,
It
is
so
,
it
is
so
.
What
are
we
to
learne
hereby
,
that
the
Gospell
is
the
power
of
God
?
Truly
,
we
of
the
ministry
thus
much
,
that
howsoeuer
many
times
,
when
we
looke
vpon
the
froward
opposition
that
the
world
vseth
to
make
,
and
vpon
our
owne
wants
,
we
begin
to
draw
backe
with
Moses
,
or
to
runne
away
with
Ionah
,
or
to
forsweare
prophesying
and
preaching
with
Ieremy
,
&c.
since
we
shall
but
speake
in
the
aire
,
we
shall
labour
in
vaine
and
for
nothing
.
Who
will
beleeue
our
report
?
To
whom
will
the
Arme
of
the
Lord
be
reuealed
?
Shall
horses
runne
vpon
the
rockes
,
or
will
men
plow
there
with
Oxen
?
Shall
we
goe
about
to
teach
them
that
doe
glory
in
ignorance
?
(
Amant
ignorare
,
cùm
alij
gaudeant
cognouisse
,
Peter
,
What
God
hath
cleansed
,
(
hath
sanctified
to
a
speciall
vse
,
)
doe
not
thou
call
common
;
or
as
hee
doth
in
Esay
,
Let
not
the
Eunuch
say
,
Behold
,
I
am
a
dry
tree
;
or
as
he
doth
in
Ieremy
,
Is
not
my
Word
euen
like
a
fire
,
and
like
a
hammer
that
breaketh
the
stone
?
As
if
he
said
,
Let
them
haue
hearts
as
hard
as
a
flint
,
yet
the
hammer
may
breake
them
,
at
the
least
,
the
fire
may
consume
them
.
Finally
,
as
he
doth
by
our
Apostle
in
my
Text
,
The
Gospell
it
is
the
power
of
God
,
beleeue
that
,
&
doubt
not
of
successe
▪
What
weapon
or
instrument
euer
was
too
weake
to
effect
Gods
will
,
if
he
tooke
it
in
hand
?
Was
not
Aarons
rod
sufficient
to
worke
miracles
in
Egypt
?
and
to
ouerthrow
Pharaoh
and
his
Host
in
the
red
Sea
?
Did
not
the
walles
of
Iericho
fall
downe
at
the
blowing
of
Rammes
hornes
?
The
Madianites
murder
euery
one
his
fellow
,
at
the
clinking
of
the
Pitchers
?
The
great
Gyant
falls
groueling
to
the
ground
,
by
the
pat
of
a
sling-stone
?
And
surely
,
though
we
haue
this
treasure
in
earthen
vessels
,
and
the
Gospell
that
we
teach
,
be
as
contemptible
as
Dauids
sling-stone
,
yet
,
the
Lord
will
doe
his
worke
,
his
strange
worke
,
And
bring
to
passe
his
act
,
his
strange
act
;
He
will
doe
,
I
say
,
what
he
hath
appointed
,
by
the
weakest
meanes
sometimes
,
Mine
owne
hand
hath
saued
me
.
The
same
Confessor
,
that
vndertooke
to
dispute
with
the
subtill
Philosopher
in
Constantines
time
,
(
the
Story
is
in
Ruffinus
,
Ruffinus
&
Sozomen
.
and
Sozomen
,
)
was
not
the
greatest
Clerke
,
nay
he
seemed
to
know
nothing
else
,
but
Iesus
Christ
,
and
him
crucified
;
yet
by
reciting
the
summe
of
his
faith
,
being
agreeable
to
the
Gospell
,
with
great
spirit
and
zeale
,
he
so
foyled
and
grounded
his
Aduersary
,
that
he
forced
him
to
recant
,
and
become
a
Christian.
So
Simplicianus
,
and
whosoeuer
else
,
did
perswade
Victorinus
,
to
take
Gods
booke
,
Annas
Burges
in
Paris
,
in
the
dayes
of
Francis
the
first
,
and
Henry
the
second
,
Walter
Myll
in
Scotland
,
(
that
I
trouble
you
with
no
more
forraine
examples
,
and
abstaine
from
domestique
altogether
,
)
were
not
the
subtillest
and
acutest
disputants
in
those
times
,
nay
,
some
of
them
are
noted
to
haue
bin
but
plaine
men
:
yet
such
was
the
goodnesse
of
the
cause
,
such
was
the
power
of
Gods
grace
,
working
with
his
Gospell
,
that
by
these
mens
confessions
of
faith
,
partly
vttered
by
word
of
mouth
,
partly
read
;
very
many
of
those
Doctors
,
that
were
imployed
against
them
,
were
conuerted
to
the
truth
,
and
by
most
that
were
in
the
assemblies
,
the
Lords
Name
was
glorified
.
Now
I
aske
(
Brethren
,
)
is
God
a
God
of
the
Iewes
onely
,
and
not
of
the
Gentiles
also
?
And
he
that
was
mighty
through
Peter
,
may
not
he
be
mighty
through
Paul
?
May
not
he
giue
a
blessing
to
the
Gospell
preached
now
,
as
well
as
he
did
in
former
times
?
Truly
,
as
Saint
Paul
saith
,
How
knowest
thou
,
O
man
,
whether
thou
shalt
saue
thy
wife
?
and
how
knowest
thou
,
O
woman
,
whether
thou
shalt
saue
thy
husband
?
Nay
,
as
Dauid
said
to
Saul
,
I
haue
slaine
a
Lyon
,
and
a
Beare
already
,
and
truly
,
this
vncircumcised
Philistine
shall
be
as
one
of
them
.
So
we
may
perswade
our selues
probably
,
nay
,
be
resolued
and
out
of
doubt
,
that
our
labour
shall
not
be
in
vaine
in
the
Lord
.
Finally
,
but
that
the
Lord
will
make
manifest
the
power
of
the
Gospell
,
and
adde
vnto
the
Congregation
daily
such
as
shall
be
saued
.
Therefore
let
vs
of
the
Ministery
comfort
our selues
with
these
words
,
and
bestirre
our selues
against
the
day
of
Haruest
.
The
people
also
are
to
learne
somewhat
by
this
,
(
That
the
Gospell
is
called
,
The
power
of
God
,
)
namely
,
that
they
doe
not
resist
this
power
,
lest
they
hale
downe
vpon
themselues
condemnation
.
You
know
what
Laban
and
Bethuel
said
in
a
farre
meaner
case
then
the
case
of
Saluation
:
This
thing
is
proceeded
of
the
Lord
:
Wee
cannot
therefore
say
vnto
yee
either
euill
or
good
.
If
this
worke
be
of
God
,
yee
cannot
destroy
it
,
lest
yee
be
found
fighters
against
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hom.
Il.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Indeed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
It
is
hard
kicking
against
the
pricke
:
and
if
thou
hast
run
with
the
footmen
,
and
they
haue
wearyed
thee
▪
If
thou
smart
for
disobeying
the
Princes
commandement
,
thinkest
thou
to
escape
,
if
thou
stand
out
against
God
?
It
was
the
saying
of
a
worthy
Learned
man
,
that
the
Orthodoxe
Church
is
an
Anuill
,
that
will
rather
breake
the
hammer
that
beateth
vpon
it
,
then
be
broken
by
it
.
And
we
may
be
bold
to
say
of
the
Word
of
truth
▪
the
Gospell
of
our
Saluation
,
that
it
is
of
such
power
,
as
that
same
stone
cut
without
hands
,
Dan.
2.
which
brake
the
Image
all
to
pieces
,
so
the
siluer
and
the
gold
became
like
the
chaffe
of
the
Summer
flowres
,
&c.
And
the
same
stone
became
a
great
mountaine
,
and
filled
the
earth
.
Darkenesse
may
couer
the
earth
for
a
time
,
&
thicke
darkenesse
the
people
:
The
true
Professors
also
may
be
driuen
to
the
wall
for
a
season
,
and
lie
among
the
pots
,
as
it
is
in
the
Psalme
,
but
yet
in
the
end
the
day-starre
will
shine
in
mens
he●rts
,
yea
the
Sun
of
righteousnes
will
arise
aboue
our
Horizon
,
and
then
shall
euery
man
haue
praise
of
God
;
yea
then
they
shall
be
as
the
wings
of
the
Doue
which
are
couered
with
siluer
,
&
their
feathers
with
fine
gold
.
There
is
no
resisting
the
Lord
or
his
power
,
he
is
stronger
then
you
;
Gods
will
shall
be
done
either
by
you
,
or
vpon
you
,
as
Augustine
saith
.
If
his
Gospell
proue
not
vnto
you
to
be
the
sauour
of
life
vnto
life
,
then
it
will
proue
the
sauour
of
death
vnto
death
.
Therefore
let
no
man
any
longer
despise
him
that
speaketh
,
&
bringeth
vnto
him
the
Gospell
;
for
if
they
escaped
not
that
despised
him
that
spake
from
earth
,
(
that
was
the
Minister
of
the
Law
,
)
much
lesse
shall
any
of
vs
escape
,
if
wee
despise
him
that
speaketh
from
heauen
,
that
bringeth
the
more
heauenly
Doctrine
.
But
some
man
will
say
,
If
the
Gospell
be
such
power
,
euen
the
power
of
God
,
how
can
it
be
withstood
?
Why
be
there
any
Recusants
?
Why
doth
it
not
inforce
all
to
embrace
it
?
I
answere
with
Nazianzen
,
Nazianz.
Arnobius
cont.
Gentes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
with
Arnobius
2.
contra
Gentes
:
Vis
ergo
est
ista
,
non
gratia
,
&c.
This
were
force
,
not
grace
,
neither
Princely
liberalitie
in
God
,
but
a
kind
of
childish
and
vaine
emulation
to
get
the
mastery
,
&c.
And
with
Tertullian
,
in
Apologet.
Nemo
se
ab
inuito
coli
vellet
,
ne
hom●
quidem
:
Tertull.
in
Apol.
There
is
not
a
man
in
the
world
,
but
he
despiseth
forced
seruice
.
Indeed
the
Lord
did
not
commend
Zipporah
for
circumcising
her
sonne
,
when
she
was
thereto
forced
.
Neither
yet
Balaam
,
for
staying
his
iourney
,
when
he
was
therefrom
letted
by
his
Angell
.
Thy
people
shall
come
willingly
,
Psalme
110.
This
is
thanke-worthy
with
God
.
Et
hoc
ipsum
quod
fit
,
rectum
est
,
si
sit
voluntarium
.
Nothing
is
iust
,
but
that
which
is
voluntary
:
this
is
the
common
esteeme
euen
of
men
.
Therefore
as
Marius
answered
Silo
Popedius
,
when
he
braued
him
,
and
challenged
him
,
saying
,
If
thou
be
a
worthy
Captaine
,
Marius
,
fight
with
me
;
nay
,
if
thou
be
a
worthy
Captaine
,
make
me
to
fight
with
thee
against
my
will
.
So
may
God
seeme
to
answer
them
that
are
so
lusty
with
him
,
as
to
say
,
Shew
the
power
of
thy
Gospell
,
Let
it
make
me
beleeue
whether
I
will
or
no
;
Let
it
saue
me
whether
I
will
or
no
:
Nay
,
rather
may
God
answer
,
Doe
thou
shew
that
it
is
my
honor
to
doe
so
as
thou
requirest
.
Is
it
not
enough
that
Gods
wisedome
doth
reach
from
one
end
to
another
mightily
,
and
disposeth
all
things
sweetly
,
or
commodiously
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Open
to
me
,
my
Loue
,
my
Doue
,
my
vndefi●ed
one
,
&c.
What
,
would
you
haue
him
to
burst
open
the
dores
,
and
come
vpon
you
by
force
?
Indeed
the
Kingdome
of
heauen
suffereth
violence
,
and
the
violent
take
it
by
force
:
they
that
are
violent
,
and
striue
with
might
and
maine
to
get
it
,
they
are
commended
:
but
when
did
God
thrust
it
vpon
any
by
force
?
No
,
he
is
debtor
to
none
,
and
therefore
will
be
brought
into
subiection
to
none
.
Therefore
let
no
man
so
thinke
of
the
power
of
the
Gospell
,
as
that
he
be
wanting
to
himselfe
,
and
looke
for
extraordinary
illuminations
and
incitements
,
and
thinke
it
is
no
matter
how
seldome
he
heareth
it
,
but
rather
let
him
thus
thinke
of
it
,
that
it
is
a
power
perswasiue
,
not
compulsiue
,
alluring
,
not
enforcing
,
and
all
that
it
doth
,
it
doth
by
the
power
of
Gods
Spirit
,
which
must
be
begged
of
the
Father
,
and
by
most
ardent
prayer
,
and
well
vsed
also
,
that
it
be
not
grieued
;
and
fostered
,
that
it
be
not
quenched
.
And
let
so
much
be
spoken
of
the
first
attribute
,
that
is
giuen
to
the
Gospell
in
my
Text
,
and
what
both
Preacher
and
hearer
ought
to
learne
thereby
.
Now
the
Apostle
thinketh
it
not
enough
to
commend
it
by
its
attribute
,
but
setteth
downe
the
worthy
act
,
or
efficacy
thereof
,
namely
,
that
it
saueth
.
To
the
same
purpose
speaketh
Saint
Iames
,
Receiue
with
meeken●sse
the
Word
that
is
gr●ffed
in
you
,
which
is
able
to
saue
your
soule
.
It
is
an
Art
of
Arts
,
(
sai●h
Gregory
)
to
rule
soules
;
And
surely
it
is
an
act
of
acts
,
a
worke
of
workes
,
to
saue
soules
.
Is
not
the
life
more
worth
then
meate
,
saith
Christ
?
Is
it
to
any
purpose
to
winne
the
whole
world
,
and
to
lose
his
owne
soule
?
No
,
God
knoweth
;
yet
such
is
our
vnhappinesse
,
that
we
labour
least
for
that
meat
that
endureth
to
euerlasting
life
,
and
care
least
to
learne
the
skill
to
saue
our
soules
.
The
Latine
Orator
complaineth
,
that
there
being
so
many
Professors
of
Philosophy
in
his
time
as
they
were
,
yet
the
most
had
rather
Dis●um
audire
quàm
Philosophum
:
And
the
Greeke
Orator
he
complaineth
in
his
time
,
they
chose
rather
to
heare
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
a
most
vile
Comedie
,
then
most
worthy
Sentences
.
But
what
speake
I
of
naturall
men
?
The
holy
Prophet
complaineth
of
his
Country-men
,
the
people
of
God
,
That
they
spent
their
m●ney
,
and
not
for
bread
,
and
their
labour
without
being
satisfied
,
Esay
55.
And
so
doth
Ieremy
,
That
they
forsooke
God
,
the
Fountaine
of
liuing
water
,
and
digged
to
themselues
pits
,
broken
pits
that
would
hold
no
water
,
Ieremy
2.
And
so
doth
Saint
Paul
,
that
some
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Louers
of
pleasure
,
That
some
did
treasure
vp
to
themselues
,
and
were
rich
,
but
not
in
God
.
If
the
Gospell
had
power
to
make
vs
rich
,
or
noble
,
or
mighty
,
or
to
get
the
vpper
hand
of
our
Aduersaries
,
or
to
saue
,
&
preserue
vs
from
sicknesse
,
or
misaduenturs
,
&c.
then
we
would
hearken
to
it
a
little
better
,
we
would
say
,
How
beneficiall
are
the
feet
of
them
that
bring
glad
tidings
of
peace
,
&
bring
glad
tydings
of
good
things
?
We
would
hang
vpon
the
necke
of
the
Preacher
,
as
they
did
vpon
our
Sauiour
:
Yea
,
wee
would
say
with
the
woman
of
Samaria
,
Sir
,
giue
mee
of
that
water
,
that
I
may
not
thirst
:
Or
with
them
in
the
6.
of
Saint
Iohn
,
Lord
,
giue
vs
eue●
more
this
bread
.
Money
,
that
is
the
thing
that
maketh
a
man
,
(
said
one
:
)
while
thou
art
poore
,
thou
art
no
body
.
And
Simonides
by
the
report
of
Theodorit
,
Th●odor
.
Therap.
11.
The
best
thing
that
a
man
can
desire
,
is
health
,
and
the
second
thing
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
well
fauoured
,
or
discended
;
the
third
,
is
to
be
rich
.
So
that
if
Piety
,
or
knowledge
of
God
will
haue
any
place
,
it
must
be
cast
at
the
Cartes
taile
,
and
come
after
these
.
This
is
the
corrupt
iudgement
of
sinfull
flesh
and
blood
;
though
the
holy
Ghost
doe
seriously
inculcate
meat
for
the
belly
,
and
the
belly
for
meat
,
and
God
shall
destroy
both
.
And
againe
,
No
mans
life
consisteth
in
the
multitude
of
the
things
that
he
possesseth
:
and
,
The
fashion
of
this
world
vanisheth
away
:
and
to
be
short
,
That
we
haue
not
here
an
abiding
City
,
but
are
to
looke
for
another
.
What
account
then
shall
we
make
of
those
things
which
we
are
not
sure
of
while
we
liue
here
,
and
we
are
sure
to
leaue
when
we
depart
hence
?
A
mans
soule
,
that
is
himselfe
,
and
that
is
true
life
,
not
which
lasteth
for
a
day
or
two
,
(
Who
will
make
account
of
the
life
of
a
Summer
Bird
,
nay
,
of
a
Summer
flowre
,
that
is
fresh
to
day
,
and
to
morrow
cut
downe
?
)
but
that
which
abideth
for
euer
.
Therefore
giue
me
that
Doctrine
,
let
me
learne
that
which
will
saue
my
soule
,
and
that
is
the
Gospell
which
we
preach
vnto
you
.
Lac●tius
in
vita
Socrat.
Socrates
is
thought
to
haue
brought
Philosophy
downe
from
heauen
,
because
hee
trained
men
to
the
study
of
vertue
,
and
to
the
reformation
of
their
owne
liues
,
without
embusying
themselues
so
much
to
find
out
the
naturall
causes
of
things
.
So
Moses
is
commended
to
haue
beene
in
speciall
fauour
with
God
,
for
being
trusted
with
the
Law
,
which
is
but
a
Schoole-master
to
Christ
;
So
Iohn
Baptist
is
preferred
to
all
the
sonnes
of
men
,
for
pointing
to
our
Sauiour
more
demonstratiuely
then
any
other
.
But
now
in
the
Gospell
we
may
behold
Christ
with
open
face
,
yea
,
wee
may
taste
Christ
,
how
good
he
is
,
yea
,
we
may
feele
and
feed
vpon
the
vertue
of
his
death
,
&
the
power
of
his
resurrection
,
&
the
fellowship
of
his
afflictions
,
&
euen
be
changed
into
his
Image
,
nay
,
be
made
partakers
of
his
Diuine
Nature
,
2.
Pet.
1.
And
consequently
be
saued
;
Therefore
,
the
Gospell
,
(
that
is
,
the
Doctrine
of
our
Saluation
by
Christ
,
)
should
be
our
first
study
,
and
our
last
,
our
plaine-song
,
and
our
discant
,
it
should
be
all
in
all
vnto
vs
.
If
the
vessell
be
saued
,
though
the
wares
be
spoyled
with
the
Sea-water
,
or
cast
ouer
ship-boord
,
yet
we
may
arriue
vnto
the
hauen
,
and
there
be
in
safety
:
So
if
the
field
bee
gotten
by
vs
,
as
Alexander
told
Parmenio
,
our
baggage
&
horses
will
be
recouered
againe
with
aduantage
.
So
if
a
tree
be
sound
at
the
root
,
there
is
hope
,
that
it
will
sprout
forth
,
notwithstanding
it
should
be
lopped
and
shred
neuer
so
much
;
but
now
if
it
be
rotten
at
the
root
,
then
fare
it
well
.
In
like
maner
if
the
soule
be
safe
,
if
it
liue
by
faith
in
the
Sonne
of
God
,
if
it
fight
the
good
fight
of
faith
,
and
winne
the
field
,
all
other
losses
are
not
to
be
reckoned
of
;
wee
are
more
then
gainers
,
more
then
conquerours
;
but
if
the
soule
perish
,
(
and
it
will
perish
,
except
it
be
fed
with
the
Word
of
the
Gospell
,
and
it
will
make
shipwracke
,
if
Christ
sit
not
at
the
Sterne
,
and
it
will
be
ouercome
in
the
day
of
battell
,
if
Christ
be
not
his
Captaine
,
his
Sauiour
,
his
deliuerer
,
)
then
all
the
world
is
gone
with
vs
,
it
had
beene
good
for
vs
if
we
had
neuer
beene
borne
.
One
thing
is
necessary
,
saith
our
Sauiour
,
Mary
hath
chosen
the
better
part
:
That
is
the
thing
that
will
sticke
by
vs
,
euen
the
fauour
of
God
,
apprehended
by
faith
in
the
Gospell
,
when
all
the
world
besides
can
doe
vs
no
good
.
What
may
I
doe
to
be
saued
?
That
was
the
thing
that
the
Gaoler
in
the
Acts
was
desirous
to
learne
,
when
he
was
affrighted
with
the
earth-quake
,
&c.
Send
men
to
Simon
Peter
,
hee
shall
speake
words
vnto
thee
,
whereby
both
thou
,
and
all
thy
hous●hold
shall
be
saued
.
That
is
the
true
wisedome
and
knowledge
;
that
is
the
true
blessing
&
happinesse
,
and
without
it
nothing
is
worthy
to
be
accounted
of
.
Therefore
(
Beloued
)
accept
this
,
the
greatest
fauour
that
God
euer
vouchsafed
you
,
that
he
hath
reuealed
his
Sonne
vnto
you
in
the
Gospell
,
whereby
you
may
learne
to
liue
and
beleeue
in
him
,
and
be
saued
by
him
,
euen
saued
perfectly
,
not
onely
directed
,
(
as
the
Pelagians
taught
,
)
not
onely
holpen
,
as
the
Papists
.
The
Gospell
is
the
power
of
God
vnto
Saluation
,
and
no
lesse
:
but
now
,
whom
doth
it
saue
,
or
how
doth
it
saue
?
not
by
being
tyed
about
the
necke
,
or
carryed
in
the
bosome
for
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
Sorcerers
and
silly
superstitious
people
haue
vsed
the
matter
,
)
but
being
beleeued
and
embraced
by
faith
.
If
thou
couldest
beleeue
,
all
things
are
possible
to
the
beleeuer
,
saith
Christ
.
The
Word
did
not
profit
some
,
because
they
did
not
mingle
it
with
faith
,
saith
the
Apostle
.
Indeed
the
Gospell
consisteth
not
in
sound
,
but
in
sense
,
not
in
hearing
,
but
in
beleeuing
.
He
that
beleeueth
in
the
Sonne
,
hath
euerlasting
life
:
he
that
obeyeth
not
the
Sonne
,
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
.
Whereby
we
see
,
that
though
faith
be
a
free
assent
and
perswasion
;
assent
to
the
truth
of
God
,
perswasion
of
his
goodnesse
toward
vs
in
his
Sonne
:
yet
for
all
that
,
we
are
not
free
,
nor
at
liberty
,
whether
wee
will
beleeue
,
or
no
;
no
,
for
this
is
the
worke
of
God
,
(
which
he
especially
requireth
,
)
that
we
beleeue
on
him
whom
he
hath
sent
;
&
except
you
beleeue
,
surely
you
shall
not
be
established
;
and
he
that
beleeueth
not
,
is
condemned
already
,
because
hee
beleeueth
not
in
the
Name
of
the
onely-begotten
Sonne
of
God
.
Therefore
,
wee
must
not
forget
,
that
the
Apostle
speaketh
here
expressely
,
and
precisely
,
that
the
Gospell
saueth
such
as
beleeue
;
them
,
and
none
other
.
For
what
if
a
man
reuerence
the
vtter
side
of
the
Bible
,
as
if
he
were
to
handle
a
heauenly
thing
,
and
care
not
for
the
contents
thereof
,
(
which
fault
Chrysostome
noteth
in
some
,
)
or
doe
put
it
to
their
head
,
for
the
head-ake
,
Chrysost.
hom.
2.
in
Math.
Augusti
.
tract.
7.
in
Ioh.
as
Augustine
witnesseth
,
that
some
did
in
his
time
;
or
doe
make
as
much
of
it
in
outward
semblance
,
as
the
Iewes
doe
of
the
booke
of
the
Law
,
which
they
giue
a
good
summe
of
money
to
be
preferred
to
the
handling
of
,
and
doe
bragge
,
that
they
haue
handled
of
the
Tree
of
life
,
for
so
they
call
it
,
Gnets
hachaijm
?
What
,
I
say
,
if
we
haue
in
singular
esteeme
,
the
barke
,
the
rinde
,
the
sheath
,
the
superficies
of
the
Gospell
,
will
that
saue
you
?
No
,
no
,
as
it
maketh
no
matter
how
neere
we
come
to
God
with
our
lippes
,
if
our
hearts
be
farre
off
,
and
as
when
the
multitude
thronged
vpon
our
Sauiour
,
yet
one
onely
,
(
a
woman
that
had
faith
)
touched
him
;
and
as
the
most
blessed
Virgin
her selfe
was
not
so
blessed
for
bearing
Christ
in
her
wombe
,
as
for
beleeuing
on
him
,
as
Saint
Augustin
speaketh
.
August
.
lib.
de
Sancta
Virg●●it
.
cap.
3.
So
if
we
meane
to
be
saued
by
the
Gospell
,
we
must
bring
faith
to
the
hearing
of
it
,
to
the
reading
of
it
,
to
the
embracing
of
it
,
to
the
digesting
of
it
;
and
without
it
we
shall
but
deceiue
our selues
,
claspe
the
ayre
in
stead
of
a
body
,
feed
vpon
ashes
in
stead
of
bread
,
imbrace
a
cloud
in
stead
of
Iuno
,
as
Ixion
did
.
Neither
is
Gods
mercy
in
the
Gospell
the
lesse
free
,
because
it
requireth
the
duty
of
faith
,
(
to
come
now
to
the
third
point
of
my
amplification
,
)
for
who
will
except
against
a
mans
charitablenesse
,
because
he
saith
to
the
poore
man
that
craueth
an
almes
,
Reach
thy
hand
,
or
hold
open
thy
lap
?
Or
who
wil
deny
that
God
gaue
the
Israelites
victory
against
the
Medianites
,
because
they
brought
Pitchers
into
the
field
,
and
light
in
the
Pitchers
?
Or
that
God
did
not
feed
them
with
bread
from
heauen
,
and
water
out
of
the
rocke
,
for
that
they
gathered
the
one
,
and
brought
vessels
,
(
at
the
least
their
mouthes
,
)
to
receiue
the
other
?
It
is
one
thing
to
be
the
true
cause
of
a
thing
,
the
conduit-pipe
,
or
fountaine
,
another
thing
to
bring
a
bucket
,
nay
,
not
so
much
as
that
,
but
to
bring
onely
a
mouth
or
a
hand
to
take
it
.
Indeed
i●
God
should
say
to
vs
as
Marius
did
to
his
Souldiers
,
I
can
helpe
you
to
water
,
but
you
must
buy
it
with
blood
;
or
as
Saul
did
to
Dauid
,
1.
Sam.
18.
Thou
shalt
haue
my
daughter
in
marriage
,
but
shee
must
cost
thee
an
hundred
foreskins
of
the
Philistims
;
or
as
Caleb
said
to
his
men
,
Ioshua
15.
I
will
bestow
my
daughter
vpon
one
of
you
,
but
hee
that
will
haue
her
,
must
first
win
Kiriath-Sepher
,
hee
must
quit
himselfe
like
a
man
,
and
fight
valiantly
;
then
it
were
another
matter
;
then
might
some
say
,
The
way
of
the
Lord
is
righteous
onely
,
it
is
not
liberall
,
it
is
but
hire
for
seruice
,
wages
for
merit
:
He
loued
vs
,
for
we
loued
him
first
;
doth
for
vs
,
for
we
did
for
him
.
But
now
when
he
saith
vnto
vs
,
Beleeue
onely
,
and
the
Lord
will
doe
great
things
for
thy
soule
:
trust
perfectly
in
the
grace
of
God
,
that
is
brought
vnto
thee
in
the
Gospell
,
and
thou
shalt
become
a
child
of
Abraham
,
an
heire
of
God
,
and
fellow
heire
with
Christ
,
euen
a
vessell
of
Saluation
;
who
can
impeach
or
blemish
Gods
bounty
and
liberality
,
with
the
least
note
of
mercinarinesse
?
for
he
that
saith
,
Beleeue
the
Gospell
,
and
it
will
saue
thee
,
seemeth
to
say
in
effect
no
more
then
this
,
He
that
hath
an
eare
to
heare
,
let
him
heare
,
as
it
is
in
the
Gospell
;
or
Open
thy
mouth
wide
,
and
I
will
fill
it
;
as
it
is
in
the
Psalme
;
or
Wash
thy selfe
in
Iordan
and
be
cleane
,
as
it
is
in
the
holy
Story
.
Now
as
this
maketh
much
against
our
Aduersaries
that
are
merit-mongers
:
So
it
maketh
nothing
at
all
for
Gospellers
,
that
turne
the
grace
of
God
into
wantonnesse
,
and
thinke
,
that
because
they
pretend
a
faith
,
that
they
may
doe
all
things
,
and
be
excused
for
all
things
.
This
therefore
shall
be
the
twofold
vse
of
this
Circumstance
,
of
the
quality
that
ought
to
be
in
the
persons
to
be
saued
by
the
Gospell
,
both
for
confutation
,
that
the
Aduersaries
of
our
free
iustification
,
by
Christ
preached
in
the
Gospell
,
be
proued
to
be
false
Teachers
,
deceitfull
workemen
,
&c.
And
for
reprehension
,
that
if
any
man
thinkes
he
may
vse
the
cloake
of
faith
,
for
a
colour
of
vnrighteousnesse
,
that
he
be
vnmasked
.
Which
points
I
cannot
stand
now
to
enlarge
vnto
you
,
hauing
already
pressed
vpon
your
patience
,
but
will
referre
the
handling
thereof
to
some
other
time
.
To
God
the
Father
,
God
the
Sonne
,
and
God
the
holy
Ghost
,
three
Persons
,
but
one
euerlasting
,
and
indiuisible
God
,
be
ascribed
all
power
,
might
,
Maiestie
,
and
Dominion
,
now
,
and
for
euer
,
Amen
,
Amen
.
A
SERMON
VPON
THE
SECOND
OF
KINGS·
THE
FIFTH
SERMON
.
2.
KINGS
18.13
.
Moreouer
,
in
the
foureteenth
yeere
of
King
Hezekiah
,
Sennacherib
,
King
of
Asshur
,
came
vp
against
all
the
strong
Cities
of
Iudah
,
and
tooke
them
.
THE
Prophet
hauing
declared
in
the
foure
verses
immediatly
going
before
my
Text
,
what
griefe
King
Hezekiah
,
and
his
faithfull
subiects
had
suffered
,
by
hearing
what
Gods
enemies
had
done
to
their
brethren
,
those
of
the
ten
Tribes
,
in
destroying
their
Country
,
burning
their
Cities
,
killing
a
great
number
of
them
,
&
carrying
away
the
remnant
of
them
into
captiuity
;
&
all
this
,
because
oftheir
wickednes
&
rebellion
against
God
.
Now
here
at
the
13.
verse
,
he
beginneth
to
shew
what
,
and
how
much
they
suffered
in
themselues
;
And
what
was
that
?
Surely
they
were
not
onely
afflicted
with
present
euils
,
as
of
the
spoiling
and
sacking
of
most
of
their
Townes
,
of
the
exhausting
of
their
Treasures
,
both
prophane
and
sacred
,
and
with
blasphemous
reuilings
of
them
and
of
the
true
God
,
whom
they
worshipped
,
&c.
but
also
with
feare
of
future
euils
,
as
namely
,
that
the
mother-Citie
it selfe
,
the
glory
of
that
Kingdome
,
Hierusalem
,
should
be
taken
,
their
Temple
destroyed
,
their
King
and
Nobles
led
away
;
their
young
men
slaine
with
the
sword
,
their
women
abused
,
&c.
And
which
did
most
of
all
vexe
the
soule
of
the
righteous
,
that
they
that
were
so
sawcy
with
God
,
as
to
blaspheme
him
before
the
victory
,
would
,
if
they
should
preuaile
,
be
hardned
in
their
villanies
,
and
say
of
a
truth
,
that
the
Iewes
worshipped
a
thing
of
nought
.
This
is
the
summe
of
the
euils
mentioned
in
this
Chapter
,
and
in
part
of
the
next
;
partly
suffered
indeed
of
the
faithfull
,
partly
suffered
in
feare
,
and
expectation
.
Now
what
mercy
the
Lord
shewed
them
in
the
end
,
and
what
confusion
he
brought
vpon
their
enemies
,
the
same
is
described
towards
the
later
end
of
the
Chapter
following
.
Let
vs
now
take
the
Story
in
order
as
it
lyeth
;
hauing
thus
before-hand
pointed
at
the
generall
heads
.
The
first
thing
that
I
note
vnto
you
,
is
,
The
continuance
and
progresse
of
troubles
to
the
Church
,
noted
in
this
word
,
[
Moreouer
.
]
Good
Lord
,
might
one
say
,
what
a
world
is
this
?
one
depth
calleth
on
another
,
one
misery
in
the
necke
of
another
;
Finis
alterius
mali
,
gradus
est
futuri
,
The
end
of
one
mischiefe
is
a
step
to
another
,
as
Seneca
saith
;
Seneca
.
Sophocle●
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Labour
bringeth
labour
vnto
labour
,
as
it
is
in
Sophocles
.
Why
,
no
sooner
came
Hezekiah
to
the
Kingdome
,
but
hee
must
presently
in
hand
with
a
reformation
;
and
what
reformation
?
Surely
not
of
slight
matters
,
which
might
be
borne
with
,
but
of
things
which
immediatly
concerned
the
glory
of
God
:
he
was
to
purge
out
Idolatry
,
which
had
taken
deepe
roote
in
the
time
of
his
wicked
father
,
and
to
settle
an
order
for
the
right
seruice
of
God
,
which
for
a
long
time
was
decayed
.
This
,
and
more
hee
was
to
doe
,
which
purchased
to
him
great
charges
,
great
jarres
,
and
great
contradiction
.
Now
he
was
no
sooner
out
of
this
,
but
his
neighbours
,
nay
his
brethren
according
to
the
flesh
,
the
Israelites
,
are
inuaded
by
the
common
enemie
.
These
hee
dare
not
helpe
,
lest
hee
should
bring
present
mischiefe
vpon
himselfe
.
Againe
,
he
must
see
them
perish
before
his
eyes
,
though
hee
knew
that
his
owne
day
was
comming
,
and
after
that
the
enemy
had
done
with
them
,
then
he
would
haue
a
saying
to
him
.
This
was
bitter
,
euen
as
bitter
as
death
,
but
yet
for
all
this
,
the
wrath
of
the
Lord
is
not
turned
away
,
but
his
iealousie
burneth
like
fire
,
and
catcheth
hold
vpon
the
Iewes
themselues
.
[
In
the
foureteenth
yeere
of
Hezekiah
,
Sennacherib
came
vp
against
all
the
Cities
of
Iudah
,
&c.
]
Loe
,
not
long
after
they
had
beene
the
beholders
of
a
Tragedie
,
they
were
made
to
be
Actors
,
that
is
,
sufferers
in
it
themselues
.
This
is
the
image
of
mans
life
,
yea
,
this
is
the
image
of
the
afflicted
state
of
the
Church
,
here
in
this
world
.
These
things
haue
I
spoken
vnto
you
,
that
in
me
yee
mighht
aue
peace
:
(
In
him
indeed
the
Church
hath
peace
,
that
is
,
comfort
of
the
Spirit
,
and
assurance
of
their
reconcilement
to
God
,
according
to
that
which
Saint
Paul
hath
,
Being
iustified
by
faith
,
we
haue
peace
with
God
,
through
Iesus
●hrist
our
Lord
,
Rom.
5.
)
In
the
world
yee
shall
haue
affliction
;
yea
,
affliction
vpon
affliction
,
●he●eof
you
shall
not
know
the
morning
,
(
as
the
Prophet
saith
,
)
nor
yet
the
euening
.
The
Children
of
Israel
,
when
they
had
escaped
the
red
Sea
,
and
seene
their
enemies
the
Egyptians
dead
,
they
thought
all
was
cocke-sure
,
and
therefore
sang
Epicinia
,
songs
of
reioycing
for
the
victory
.
But
what
followed
within
a
while
?
The
Lord
stirred
vp
another
enemy
against
them
,
from
out
their
bowels
,
as
it
were
,
which
was
hunger
,
and
this
pinched
them
sorer
,
they
thought
,
then
the
Egyptian
.
But
was
this
the
last
?
No
,
after
the
hunger
,
came
thirst
,
and
this
made
them
to
murmure
as
much
as
the
former
,
and
after
the
thirst
,
came
fiery
Serpents
,
and
fire
,
and
Pestilence
,
and
Amalekites
,
and
Madianites
,
and
what
not
?
Thus
hath
it
beene
with
the
Church
,
not
onely
vnder
the
Law
,
but
also
vnder
Christ
;
as
it
might
be
easily
declared
vnto
you
.
Neither
hath
it
beene
better
with
the
seuerall
members
thereof
;
they
likewise
haue
beene
made
conformable
to
the
body
,
and
to
the
Head
.
What
a
fight
of
temptations
did
Abraham
endure
?
so
Iacob
,
so
Ioseph
,
so
the
Patriarkes
,
so
the
Prophets
?
Yea
,
and
all
they
that
would
liue
godly
in
Christ
Iesus
,
though
their
sorrow
in
the
end
were
turned
to
ioy
,
yet
they
wept
and
lamented
first
.
Though
they
were
brought
at
the
length
to
a
wealthy
place
,
yet
they
passed
thorow
fire
and
water
first
.
And
thus
much
doth
Hierome
,
(
I
remember
,
)
paint
forth
in
the
life
of
Paul
the
Eremite
,
and
of
Hilarion
,
whether
they
were
Stories
or
fables
.
Hezekiah
,
[
Moreouer
,
]
more
troubles
in
the
middest
of
his
Raigne
,
besides
those
which
he
suffered
in
the
beginning
and
vpward
,
more
and
more
;
so
it
may
be
said
of
all
the
Children
of
God
,
They
are
troubled
on
euery
side
from
time
to
time
,
fightings
without
,
feares
within
:
And
therefore
,
if
wee
would
be
counted
children
,
there
is
no
cause
that
we
should
count
it
for
a
strange
thing
,
if
the
like
temptation
take
hold
on
vs
.
But
I
may
not
stand
so
long
vpon
euery
circumstance
.
The
next
thing
that
I
will
come
vnto
,
shall
be
the
person
of
Sennacherib
,
and
his
acts
mentioned
in
the
Text.
[
Hee
came
vp
against
all
the
strong
Cities
of
Iudah
,
and
tooke
th●m
.
]
What
,
did
hee
take
all
,
euery
one
?
No
,
for
then
Lachish
being
a
City
of
Iudah
had
beene
taken
,
which
yet
he
was
in
besieging
himselfe
;
yea
,
and
then
too
Hierusalem
had
beene
taken
before
it
was
besieged
by
them
whom
he
sent
.
But
by
All
,
is
meant
in
this
place
,
a
great
many
,
as
it
is
also
in
diuers
other
places
of
the
Scripture
.
All
the
Cattell
of
Egypt
dyed
,
Exod.
9.
and
yet
Pharaoh
had
a
great
number
of
horses
to
chase
the
Children
of
Israel
with
.
So
,
Iohn
3.
He
to
whom
thou
bearest
witnesse
,
behold
,
he
baptizeth
,
and
all
men
come
vnto
him
.
All
;
that
is
,
an
exceeding
great
number
:
otherwise
if
you
will
vnderstand
it
,
De
singulis
generum
,
What
place
in
the
world
is
so
great
,
that
it
could
containe
the
hundreth
part
of
the
commers
?
I
will
spend
no
more
time
in
opening
the
litterall
sense
.
For
the
morall
sense
,
or
that
which
may
be
picked
out
for
our
instruction
,
thus
we
may
profit
by
the
example
of
Sennacherib
.
First
,
he
and
his
Souldiers
may
teach
vs
,
what
a
dangerous
thing
it
is
for
any
people
to
entertaine
strangers
into
their
Land
,
to
helpe
them
against
their
enemies
,
and
to
fight
their
battels
for
them
.
They
that
doe
so
,
commonly
pull
more
vpon
them
with
one
hand
,
then
they
can
put
off
with
both
.
They
may
come
in
readily
for
your
pleasure
,
but
they
will
not
goe
forth
so
easily
.
The
men
of
Iudah
in
Ahaz
his
time
,
thought
they
had
dealt
politickly
,
to
get
the
Assyrians
to
take
their
part
against
the
Israelites
,
and
those
others
that
fought
against
them
;
but
what
sayes
the
Oracle
of
God
,
2.
Chron.
28.
verse
20.
Tiglath
Pilnesser
,
King
of
Ashur
,
came
vnto
Ahaz
,
but
he
troubled
him
,
and
did
not
strengthen
him
,
yea
,
though
Ahaz
gaue
him
great
gifts
,
yet
it
helped
him
not
.
Why
,
might
one
say
,
Tiglath
Pilnesser
inuaded
the
enemies
of
Ahaz
,
both
them
of
Israel
,
and
them
of
Aram
,
and
made
a
great
slaughter
of
their
people
,
and
a
great
spoile
of
their
Countries
;
therefore
it
would
seeme
that
hee
strengthned
him
greatly
,
in
thus
reuenging
him
of
his
enemies
,
and
weakening
of
their
forces
.
Thus
indeed
it
would
seeme
at
the
first
blush
,
and
to
a
simple
man
,
but
the
Prophet
,
as
a
man
of
another
kind
of
reach
,
had
a
respect
vnto
the
end
,
and
to
the
mischiefe
that
came
thereby
.
For
the
Assyrians
tasting
by
this
meanes
the
goodnesse
of
the
Land
,
and
the
weakenesse
of
the
people
,
thought
both
that
the
Countrey
was
too
good
a
Countrey
for
circumcised
ones
,
and
the
people
vnworthy
to
enioy
their
liberty
,
and
therefore
sought
by
all
meanes
,
&
from
time
to
time
,
to
bring
them
vnder
their
yoke
.
Thus
profitable
was
Ahaz
to
his
Countrey
,
by
hyring
of
the
Assyrians
.
And
surely
in
like
sort
haue
they
sped
,
and
in
like
sort
haue
they
benefited
their
Countrey
,
whosoeuer
haue
sought
in
any
age
,
either
to
defend
themselues
,
or
to
reuenge
themselues
by
strange
forces
.
I
cannot
tell
whether
it
be
worth
while
to
bring
forth
examples
,
because
they
be
so
common
,
as
that
which
is
most
common
.
King
of
Ashur
,
came
vp
against
all
the
strong
Cities
of
Iudah
and
tooke
them
.
Why
,
might
one
say
,
did
his
Ancestors
leaue
him
nothing
to
doe
at
home
,
that
he
must
find
himselfe
some
worke
abroad
?
As
though
it
were
not
as
busie
a
piece
of
worke
,
yea
,
and
as
honorable
too
,
to
establish
well
,
that
which
was
gotten
to
his
hands
,
as
to
get
more
?
or
was
that
Kingdome
that
came
to
him
by
inheritance
,
too
straight
and
too
little
,
that
he
must
seeke
a
larger
to
maintaine
his
estate
?
(
as
Philip
said
to
his
sonne
,
Aliud
tibi
R●gnum
quaerendum
est
,
Macedonia
iam
non
capit
.
)
Why
,
the
Kingdome
of
the
Assyrians
was
in
those
dayes
the
mightiest
Monarchy
that
was
in
the
world
,
and
verily
a
great
part
of
the
East
were
tributary
to
them
,
how
then
could
they
be
destitute
of
possessions
and
rents
?
We
see
●herefore
,
that
it
was
neither
want
of
worke
,
nor
want
of
wealth
.
What
was
it
then
?
Mary
,
this
is
that
,
that
the
Prophet
Hacacuk
said
,
Chapter
2.
The
proud
man
is
as
hee
that
transgresseth
by
wine
,
hee
enlargeth
his
desire
as
hell
,
and
is
as
death
,
and
cannot
be
satisfied
.
What
,
should
you
tell
him
how
much
he
hath
?
All
the
while
there
is
any
thing
which
hee
hath
not
,
he
thinketh
himselfe
a
poore
man
.
Doth
not
the
fire
catch
fagot
vpon
fagot
,
nay
,
whatsoeuer
fewell
it
may
reach
vnto
,
and
is
neuer
weary
?
Such
is
Ambition
,
doth
not
the
Wolfe
,
P●ini
.
Hist.
nat.
●i
.
S
cap.
22.
(
as
Plinie
writeth
,
)
forget
the
meat
before
him
,
if
hee
doe
but
once
looke
backe
?
and
doth
he
not
seeke
for
a
new
prey
,
as
though
hee
had
had
nothing
?
This
is
Coue●ousnesse
.
Indeed
,
as
He
that
desireth
siluer
,
shall
not
be
satisfied
with
siluer
,
Eccles.
5.
So
he
that
desireth
Dominion
,
shall
not
be
satisfied
with
Dominion
.
Iulius
Caesar
got
so
many
victories
as
none
did
before
him
,
or
since
;
and
yet
it
is
written
of
him
,
that
,
that
which
he
had
done
,
he
thought
of
as
onely
the
foundation
,
as
it
were
,
and
the
beginning
of
the
glorious
frame
that
he
would
reare
.
The
Romanes
could
not
indure
to
haue
their
desires
bounded
out
by
the
Ocean
,
but
needs
they
would
haue
a
sight
of
this
Iland
.
Nor
Alexander
coetent
himselfe
with
the
whole
World
;
but
thought
it
was
too
little
for
him
.
Aestuat
infoelix
angusto
limite
mundi
.
What
maruell
then
,
if
the
Assyrians
,
Plus
vltra
.
Howbeit
,
He
that
setteth
bounds
to
the
Sea
,
and
saith
,
Hitherto
shalt
thou
goe
,
and
no
further
;
and
,
Here
shall
it
stay
thy
proud
waues
;
the
same
holdeth
all
the
Tyrants
of
the
earth
in
a
chaine
,
and
will
not
suffer
them
to
goe
one
inch
beyond
his
appointment
,
to
doe
the
least
point
of
their
owne
will
.
Thou
couldst
haue
no
power
against
me
,
except
it
were
giuen
thee
from
aboue
,
said
Christ
to
Pilate
.
And
Sennacherib
did
not
stirre
a
foot
out
of
doores
,
before
God
in
his
secret
counsell
,
did
send
him
against
that
people
of
his
wrath
,
as
it
is
to
be
seene
,
Esay
10.
Feare
him
that
casteth
confusion
vpon
Princes
,
and
lifteth
vp
the
simple
from
the
dust
,
and
teacheth
the
hand
to
warre
,
and
the
fingers
to
fight
,
the
Lord
of
Hostes
is
his
Name
.
Him
let
vs
feare
and
study
to
make
on
our
side
,
and
then
we
need
not
care
what
man
can
doe
vnto
vs
.
Sennacherib
was
not
onely
the
Lords
sword
,
as
all
wicked
Tyrants
be
,
Psalme
17.12
.
but
also
a
sharp
sword
:
for
so
his
Name
signifieth
,
&
so
his
edge
,
&
his
malice
declared
.
But
yet
what
of
that
?
The
Lord
that
dwelleth
in
the
heauens
,
was
sharper
:
He
it
is
,
that
hath
the
power
of
life
and
death
,
killeth
and
no
man
saueth
,
Elephas
grandis
est
,
&
occidi●ur
:
Leo
fortis
est
,
&
occiditur
,
&c.
The
Elephant
is
a
great
beast
,
yet
is
he
slaine
:
the
Lyon
is
a
stout
beast
,
yet
hee
is
slaine
too
,
&c.
And
therefore
as
Dauid
saith
,
He
that
deliuered
me
from
the
paw
of
the
Lyon
,
and
from
the
paw
of
the
Beare
,
He
shall
deliuer
me
from
the
hand
of
the
Philistine
;
So
may
wee
●ay
,
So
may
we
say
;
The
Lord
that
hitherto
hath
taken
our
part
against
them
that
rose
vp
against
vs
;
he
also
will
stand
by
vs
still
,
and
will
not
deliuer
vs
ouer
for
a
prey
vnto
their
teeth
.
But
inough
of
the
second
note
.
The
3.
and
last
note
from
the
person
of
Sennacherib
,
shall
be
this
:
Sennacherib
menaceth
the
Land
of
Iudah
with
an
huge
Army
,
&
there
reuelleth
,
and
burneth
,
and
spoileth
,
while
there
is
any
thing
to
spoile
.
Thus
he
sheweth
himselfe
to
be
an
enemy
,
and
exerciseth
all
kind
of
hostility
.
But
where
were
the
Heraulds
or
Embassadors
that
were
sent
to
demand
satisfaction
for
the
wrongs
that
Hezekiah
had
done
,
if
he
had
done
any
?
Why
did
he
not
obserue
the
Law
of
Armes
,
namely
,
to
denounce
warre
,
and
to
send
defiance
before
hee
inuaded
them
with
fire
and
sword
?
Indeed
in
the
Law
it
is
written
,
Deut.
20.
When
thou
commest
neere
to
a
Citie
to
fight
against
it
,
thou
shalt
offer
it
peace
,
&c.
Also
lest
you
should
say
,
that
this
was
a
written
Law
onely
,
and
proper
to
the
Iewes
;
The
Romanes
themselues
,
who
were
with●ut
the
Law
written
,
yea
,
and
without
God
himselfe
,
they
in
their
better
times
were
so
farre
from
oppressing
any
vpon
the
sudden
,
without
sending
them
defiance
,
that
as
Dionysius
and
Liuy
write
,
they
did
not
make
warre
vpon
them
,
before
the
Herauld
Fecialis
,
hauing
brought
vnto
the
Romanes
the
answer
of
their
en●mies
,
did
returne
backe
vnto
the
enemies
Countrey
,
and
there
in
the
presence
of
diuers
,
cast
a
Speare
into
it
,
in
token
of
defiance
.
This
solemnity
and
this
conscience
the
Romanes
learned
of
Nature
,
and
therefore
the
Assyrians
could
not
plead
ignorance
,
except
they
would
smother
the
light
that
was
in
them
.
Ius
mihi
obiectas
gladio
accincto
?
Dost
thou
tell
me
of
the
Law
,
that
haue
the
sword
in
my
hand
?
So
this
Tyrant
Sennacherib
and
his
people
,
made
no
reckoning
of
honesty
,
or
honor
,
or
Law
of
Armes
,
so
that
they
might
wreake
their
anger
vpon
the
Iewes
,
and
bring
them
into
subiection
to
them
,
quo
iure
,
quaque
iniuria
,
either
honourably
,
or
dishonourably
,
they
cared
not
.
So
Caracalla
,
when
he
had
no
helpe
to
preuaile
ag●inst
the
Parthians
by
force
,
he
pretended
that
he
was
a
suiter
to
marry
the
Kings
daughter
,
and
meant
nothing
but
peace
▪
nay
,
the
greatest
friendship
that
might
be
.
But
when
he
had
thus
bleared
their
eyes
,
&
saw
his
opportunity
,
he
then
compassed
a
great
number
of
them
with
his
Army
,
and
slew
them
without
pitie
or
mercy
.
But
the
Romanes
gained
nothing
by
this
;
for
when
afterward
they
fell
into
the
Parthians
and
Persians
hands
,
they
cryed
quittance
with
them
to
the
full
,
and
taking
the
Emperour
of
the
Romanes
prisoner
,
they
vsed
him
in
the
vilest
manner
that
might
be
,
making
him
to
serue
their
Princes
turne
for
a
foot-stoole
,
as
oft
as
he
should
get
vp
vpon
his
horse
.
Thus
much
the
Romanes
degenerating
got
by
their
falsehood
.
Now
for
these
men
that
professed
not
God
,
nor
knew
him
,
thus
to
distaine
themselues
with
vniust
and
perfidious
practices
,
it
was
no
maruell
;
(
for
who
will
looke
for
other
then
euill
fruit
from
an
euill
tree
,
and
filthy
water
from
an
vncleane
fountaine
,
&
c
?
)
But
now
for
them
who
glory
in
the
Law
,
and
trust
in
God
(
in
outward
shew
)
and
say
,
that
they
are
Catholiques
,
and
that
all
others
are
Heretiques
,
and
the
Synagogue
of
Satan
;
for
them
to
seeke
to
surprize
Christian
Common-weales
,
which
are
at
league
with
them
,
without
proclaiming
warre
first
,
nay
,
at
such
time
to
intertaine
vs
with
an
hope
of
peace
,
when
their
Armado
was
now
lanched
,
nay
,
aduanced
forward
,
nay
,
vpon
our
coastes
almost
;
this
was
such
a
feate
,
as
posterity
,
which
will
iudge
of
things
incorruptly
,
and
render
to
euery
Prince
the
honor
that
he
deserues
;
posterity
,
I
say
,
if
there
shall
be
any
posterity
,
will
record
,
not
among
the
stratagems
of
noble
Warriours
,
but
amongst
the
attempts
of
false-dissembling
Tyrants
.
For
mine
owne
part
,
I
rest
vpon
Tullies
iudgement
,
Nemo
qui
fortitudinis
gloriam
consecutus
est
,
&c.
Vnhonest
craft
is
not
the
way
to
attaine
the
honor
of
Knight-hood
:
and
I
honour
from
my
heart
,
the
disposition
of
those
elder
Romanes
mentioned
by
Liuy
,
who
when
certaine
commended
those
Ambassadours
,
Liu.
dec.
4.
lib.
2.
whom
they
had
sent
into
Macedonia
,
for
deceiuing
the
King
thereof
vnder
an
hope
of
peace
,
greatly
misliked
this
new
policy
of
theirs
,
alleaging
,
that
their
Ancestors
atchieued
their
conquests
not
by
craft
,
but
by
prowesse
,
and
were
wont
to
giue
t●eir
enemies
warning
,
what
they
should
trust
to
.
Thus
whilest
there
was
either
loue
of
fame
,
or
feare
of
shame
,
or
sparke
of
vertue
in
mens
hearts
,
they
denounced
warres
,
before
they
waged
Warre
,
and
if
there
had
beene
any
friendship
betweene
the
parties
,
they
solemnly
renounced
the
same
.
But
now
in
this
weake
old
age
of
the
world
,
where
the
Lyons
skin
will
not
reach
,
there
they
itch
it
with
the
Fox
skin
,
and
nothing
seemeth
vnhonest
that
will
serue
their
turne
;
nay
,
as
children
are
deceiued
with
huckle-bones
,
or
with
Puppets
,
so
many
seeke
to
circumuent
Princes
vnder
pretences
.
This
is
the
new
Diuinity
that
our
enemies
haue
learned
,
and
this
they
and
we
may
thanke
the
Iesuits
and
the
Councell
of
Trent
for
:
the
Councell
of
Trent
,
as
being
the
broachers
;
the
Iesuits
,
as
the
practizers
.
The
Councell
of
Trent
,
they
defined
,
that
whosoeuer
would
not
receiue
their
Decrees
,
had
forfeited
their
Kingdomes
,
ipso
facto
,
and
might
lawfully
be
inuaded
by
whomsoeuer
.
The
Iesuits
,
they
grin
like
a
Dogge
,
and
goe
about
the
Citie
,
as
it
is
in
the
Psalme
,
nay
,
like
the
Enemy
of
mankind
,
mentioned
in
the
1.
of
Iob
,
they
compasse
the
earth
round
about
,
Vir
fugiens
iterum
pugnabit
,
one
said
so
(
I
grant
,
saith
Tertullian
)
but
he
was
a
cowardly
runne-away
himselfe
.
So
may
it
be
said
truly
,
that
he
that
would
not
haue
faith
or
promise
to
be
kept
to
a
man
of
a
contrary
Religion
,
is
a
man
void
of
faith
himselfe
.
For
if
it
be
not
necessary
to
keepe
our
promise
,
(
made
in
the
name
of
God
,
and
by
swearing
by
him
,
)
then
it
is
not
lawfull
to
make
any
such
promise
.
Otherwise
,
in
that
we
sweare
,
we
shew
our selues
to
be
afraid
of
him
to
whom
we
sweare
,
that
is
of
man
;
but
in
violating
the
same
oath
,
we
shew
our selues
not
to
be
afraid
of
Him
by
whom
we
sweare
,
that
is
,
God
himselfe
.
This
by
the
way
to
their
Doctrine
and
practice
,
who
are
moued
with
no
conscience
to
inuade
them
,
whom
they
hold
to
be
out
of
their
faith
,
not
onely
without
defiance
sending
,
but
euen
against
a
League
solemnly
made
.
And
let
so
much
be
noted
from
the
example
&
person
of
Sennacherib
the
Inuader
.
First
,
what
a
dangerous
thing
it
is
to
drawe
strangers
into
a
Land
:
Then
,
how
vnsatiable
a
thing
Ambition
is
.
Lastly
,
what
a
violent
thing
it
is
.
Now
,
let
vs
come
to
the
person
that
was
inuaded
,
Hezekiah
by
name
,
and
see
how
wee
may
profit
by
him
.
[
In
the
foureteenth
yeere
of
Hezekiah
.
]
So
my
Text.
This
Hezekiah
(
wel-beloued
)
was
not
an
ordinary
man
,
but
comparable
to
any
of
the
Kings
of
Iudah
that
were
before
him
,
or
after
him
.
If
Piety
be
to
be
respected
,
He
did
vprightly
in
the
sight
of
the
Lord
,
according
to
all
that
Dauid
his
father
had
done
,
verse
3.
If
Zeale
,
He
tooke
away
the
high
places
,
and
brake
the
Images
,
and
cut
downe
the
groues
,
&c.
verse
4.
If
Faith
and
assurance
,
He
trusted
in
the
Lord
God
of
Israel
,
and
was
peerelesse
in
that
respect
,
verse
5.
Further
,
if
Constancy
and
perseuerance
,
He
claue
to
the
Lord
,
and
departed
not
from
him
,
&c.
verse
6.
Finally
,
if
valiant
acts
,
and
good
successe
in
warre
;
The
Lord
was
with
him
in
all
that
he
tooke
in
hand
,
and
he
got
a
famous
victory
of
the
Philistims
his
bordering
enemies
,
verse
7
,
8.
This
manner
of
Prince
was
Hezekiah
,
so
religious
,
so
zealous
,
so
faithfull
,
so
vertuous
,
so
constant
,
so
valiant
,
so
successefull
.
And
who
would
haue
thought
,
that
he
being
so
precious
in
Gods
eyes
,
should
haue
beene
so
much
honoured
in
the
world
,
and
hauing
deserued
so
well
of
his
owne
subiects
,
should
for
the
same
haue
beene
no
lesse
beloued
and
regarded
of
his
neighbour
Princes
?
Indeed
it
pleaseth
God
many
times
to
reward
vertue
,
and
specially
piety
,
with
such
reuerence
from
men
,
that
either
for
feare
or
for
loue
,
they
are
suffered
to
enioy
their
owne
quietly
.
So
Salomon
had
peace
forty
yeeres
together
almost
round
about
him
on
euery
side
,
and
Iudah
and
Israel
dwelt
without
feare
,
euery
man
vnder
his
Vine
,
and
vnder
his
Fig-tree
,
all
the
dayes
of
Salomon
,
1.
Reg.
4.
So
Abimelech
King
of
the
Philistims
,
When
a
ma●s
wayes
please
the
Lord
,
he
maketh
his
very
enemies
to
be
his
friends
.
And
which
Satan
enuyed
to
Iob
,
Doth
Iob
feare
God
for
nought
?
Hast
thou
not
made
a
hedge
about
him
,
and
about
his
house
,
and
about
all
that
he
hath
on
euery
side
?
Howbeit
,
though
it
spiteth
the
Deuill
to
the
heart
,
to
see
the
faithfull
,
specially
faithfull
Princes
,
to
be
guarded
and
protected
by
God
,
and
to
be
regarded
,
and
reuerenced
in
the
world
,
yet
for
all
that
,
the
Lord
vouchsafeth
them
that
grace
many
times
.
As
the
example
of
Constantine
(
at
the
first
stablishing
of
the
Gospell
,
)
proueth
;
To
whom
the
King
of
Persia
,
nay
,
most
of
the
barbarous
Kings
of
those
dayes
,
(
as
Eusebius
shewth
)
sent
presents
,
and
desired
his
friendship
.
As
the
example
of
Fredericke
,
surnamed
the
Wise
,
Euseb
li.
4.
ca.
7.
De
vita
Constan.
and
Fredericke
surnamed
the
Confessor
,
Dukes
of
Saxony
,
in
the
time
of
restoring
the
Gospell
in
those
later
times
,
(
that
I
may
not
name
Gostaue
of
Sweathland
,
and
the
free
Cities
of
Germany
,
to
whom
the
Lord
shewed
such
mercy
,
that
they
were
suffered
without
trouble
almost
,
to
build
a
Temple
for
the
Lord
as
it
were
,
I
meane
to
enact
Lawes
for
the
true
seruice
of
God
,
&
for
the
abolishing
of
Superstition
,
)
doe
abundantly
declare
.
It
is
very
true
therefore
,
that
as
God
hath
made
many
hills
so
high
,
that
there
is
no
wind
to
be
felt
vpon
the
top
of
them
;
and
some
stones
so
hard
,
(
as
the
Adamant
,
)
that
they
will
not
be
broken
with
any
hammer
;
and
some
trees
also
so
fat
,
and
so
oyly
(
as
the
Bay-tree
,
)
that
the
Winter
stormes
haue
little
power
on
them
,
though
they
make
the
most
trees
besides
to
let
fall
their
leaues
,
So
there
haue
beene
some
in
the
world
so
graced
,
and
priuiledged
by
God
,
that
euen
those
things
which
doe
vsually
strike
thorow
other
men
,
(
Enuy
and
Malice
,
I
meane
,
)
haue
had
no
power
to
enter
vpon
them
at
all
.
They
haue
beene
placed
by
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
gunneshot
vnder
his
owne
wings
,
as
it
were
,
and
vnder
his
feathers
,
they
haue
not
beene
confounded
,
neither
of
the
Pestilence
that
walketh
in
the
darkenesse
,
(
this
is
secret
Enuy
,
)
neither
of
the
Plague
that
destroyeth
at
noone-day
,
this
is
open
and
professed
Malice
.
Lo
thus
haue
some
beene
blessed
,
that
feared
the
Lord
,
not
onely
they
had
fauour
with
their
owne
people
,
but
also
they
haue
beene
awed
of
their
very
enemies
.
Some
haue
beene
so
blessed
,
some
few
—
pauci
quos
aequus
amauit
Iupiter
,
atque
ardens
euexit
ad
aether
a
virtus
,
sayes
the
Poet.
Some
few
that
haue
beene
extraordinarily
tendered
by
God
,
and
which
haue
beene
mirrors
of
all
vertue
and
goodnesse
.
Howbeit
,
that
you
may
not
thinke
the
worse
of
our
Hezekiah
,
nor
derogate
from
the
perfection
of
his
vertues
hereby
,
for
that
he
was
inuaded
by
Sennacherib
,
and
not
suffered
to
liue
in
peace
:
You
are
to
vnderstand
,
that
as
in
naturall
and
artificiall
workings
,
it
is
not
enough
,
that
the
Agent
haue
vertue
and
vigor
in
it
,
but
the
patient
also
,
or
that
which
it
should
worke
vpon
,
must
be
rightly
disposed
and
capable
of
the
working
:
as
for
example
:
How
long
would
it
be
before
you
could
mould
Iron
,
or
make
mortar
of
sand
,
or
make
a
piece
of
dadocke-wood
to
flame
,
&
c
?
So
likewise
for
the
price
and
estimation
of
vertue
,
it
is
not
enough
,
that
there
be
excellency
in
the
doer
,
but
there
must
be
some
inclination
and
affection
to
it
in
the
beholder
or
witnesse
.
In
the
great
battell
that
was
fought
betweene
the
Romans
and
the
Parthians
,
wherein
there
were
so
many
thousands
of
the
Romanes
so
miserably
slaine
,
there
were
twenty
Romane
Souldiers
,
(
as
Plutarch
writeth
)
that
fought
so
valiantly
,
Quidam
laudem
merentur
,
quidam
habent
,
as
though
it
were
not
alwayes
giuen
to
whom
it
is
due
,
but
others
that
doe
not
deserue
it
,
will
goe
away
with
it
sometimes
.
You
see
therefore
that
it
is
not
a
certaine
rule
to
iudge
of
mens
worth
by
their
renown
.
For
although
Wisedome
,
and
so
Vertue
and
Piety
,
be
iustified
of
her
children
,
that
is
,
of
them
that
be
wise
,
vertuous
,
and
godly
;
yet
for
all
that
,
with
them
that
are
wicked
,
it
is
not
of
that
price
,
but
contrariwise
despised
,
scorned
,
abhorred
.
No
maruell
then
,
if
Hezechiah
were
not
esteemed
of
Sennacherib
,
according
to
his
vertuous
acts
,
all
the
while
Sennacherib
was
so
bad
a
man
as
he
was
;
first
,
an
Idolater
,
then
proud
,
then
couetous
,
then
crafty
,
then
puffed
vp
with
successe
of
his
warres
else-where
,
&c.
For
the
contrary
were
rather
to
be
maruelled
at
,
if
darknesse
could
abide
light
,
sowre
sweet
,
or
euill
good
.
The
same
is
to
be
said
to
those
that
are
tempted
thus
,
to
thinke
in
their
hearts
,
Why
,
if
our
Prince
were
so
peerelesse
a
Lady
as
we
make
her
,
so
godly
▪
so
wise
,
so
iust
,
so
clement
▪
also
,
if
the
reformation
which
she
hath
wrought
,
were
according
to
the
Word
of
God
,
as
it
is
pretended
,
then
surely
the
Lord
would
haue
caused
the
feare
of
her
to
be
vpon
all
the
Nations
round
about
vs
,
and
no
man
should
be
so
hardy
or
so
malicious
as
to
assaile
vs
all
the
time
of
her
gouernment
.
Answer
as
the
truth
is
,
&
as
hath
beene
partly
shewed
already
,
that
God
sometimes
for
the
comfort
of
his
weake
ones
,
and
that
his
bounty
may
be
the
more
sensibly
felt
,
euen
with
carnall
hands
,
doth
grant
peace
and
quietnesse
to
his
Church
,
and
restraine
the
hearts
of
Tyrants
,
so
that
they
haue
neither
power
nor
heart
to
doe
any
euill
to
his
Sanctuary
.
Howbeit
,
this
commeth
by
priuiledge
,
and
is
not
ordinary
.
Againe
,
for
some
certaine
time
it
is
granted
,
but
not
for
ones
life
.
Salomon
indeed
had
peace
round
about
for
the
greatest
part
of
his
raigne
:
but
had
Dauid
likewise
?
No
,
he
had
both
his
hands
full
all
the
dayes
of
his
life
;
and
yet
who
comparable
to
Dauid
?
So
Hezechiah
a
great
part
of
his
raigne
was
free
from
any
inuasion
by
the
enemy
,
and
though
his
neighbours
Lands
were
on
a
fire
,
yet
in
his
owne
he
felt
no
losse
:
but
did
he
remaine
in
that
securitie
?
No
:
about
the
middest
of
his
raigne
,
he
was
brought
in
ieopardy
of
his
Estate
by
the
Assyrians
,
who
could
not
keepe
in
any
longer
the
malice
that
boyled
in
their
brests
.
But
some
man
will
say
,
Yet
by
your
leaue
,
Hezechiah
was
to
blame
,
so
to
prouoke
Sennacherib
as
he
did
,
a
Prince
of
farre
greater
puissance
and
strength
then
himselfe
;
for
did
he
not
deny
him
his
tribute
,
and
so
bring
vpon
himselfe
and
his
people
an
vnnecessary
warre
?
Indeed
if
it
were
so
,
Hezechiah
was
much
to
blame
,
and
Sennacherib
was
before
him
,
not
onely
for
strength
of
Forces
,
but
also
for
goodnesse
of
cause
,
and
therefore
a
very
euill
match
made
.
But
(
wel-beloued
,
)
iudge
nothing
before
the
time
,
but
iudge
with
righteous
iudgement
,
and
as
Dauid
saith
,
Psalme
40.
so
say
I
,
Blessed
is
he
that
iudgeth
wisely
of
the
poore
or
afflicted
,
whom
God
hath
visited
.
In
the
53.
of
Esay
,
the
godly
confesse
their
fault
,
for
iudging
Christ
to
haue
beene
plagued
and
smitten
of
God
for
his
owne
sinnes
.
Master
,
who
did
sinne
,
this
man
,
or
his
parents
,
that
he
was
borne
blind
?
The
like
reproch
doth
belong
vnto
vs
,
if
we
take
the
like
course
of
mis-iudging
,
either
of
Hezechiah
,
or
of
them
that
be
in
like
case
with
Hezechiah
.
Hezechiah
did
not
pay
him
tribute
.
Why
?
Because
he
did
owe
him
none
;
for
if
he
had
owed
any
,
then
he
had
sinned
in
not
rendring
it
;
according
to
that
of
the
Apostle
,
Rom.
13.
Giue
to
all
men
their
duty
,
Tribute
to
whom
Tribute
,
Custome
,
to
whom
yee
owe
Custome
.
Now
that
he
did
not
sinne
therein
,
may
appeare
,
not
onely
by
the
silence
of
the
Prophet
Esay
,
who
in
all
likely-hood
,
would
haue
perswaded
him
to
haue
submitted
himselfe
to
the
King
of
Ashur
,
as
well
as
Ieremy
afterward
perswaded
Sedechia
,
to
yeeld
to
the
King
of
Babylon
;
but
also
by
the
very
order
of
the
Text
,
here
in
this
18.
Chap.
of
the
second
of
Kings
:
For
if
you
looke
vpon
the
7.
verse
of
that
Chap.
there
you
shall
see
,
that
it
is
reckoned
amongst
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
among
his
good
deeds
,
his
worthy
acts
;
that
he
rebelled
against
the
King
of
Ashur
,
and
serued
him
not
.
Now
that
it
is
called
rebellion
,
let
no
man
be
offended
thereat
,
or
thinke
that
hee
hath
warrant
thereby
to
condemne
Hezechiah
.
For
it
is
not
called
so
,
because
the
Lord
did
so
esteeme
it
,
but
because
Sennacherib
would
haue
it
so
reputed
.
As
in
the
43.
of
Gen.
it
is
said
,
The
Egyptians
might
not
eate
bread
wih
the
Hebrewes
,
for
that
was
an
abomination
to
the
Egyptians
.
It
was
not
so
indeed
,
it
did
not
defile
them
at
all
,
but
yet
the
Egyptians
counted
it
so
,
and
therefore
so
it
is
called
.
So
then
,
because
Hezechiah
will
not
fall
downe
before
Sennacherib
,
and
suffer
him
to
goe
ouer
him
,
and
tread
vpon
him
,
because
he
will
not
enthrall
his
Land
vnto
him
,
and
lay
vpon
the
neck
of
his
subiects
such
a
yoke
,
as
neither
they
nor
their
posterity
should
be
able
to
beare
,
Hinc
illae
lachrymae
,
hereupon
Hezechiah
is
a
Rebell
,
and
deserueth
to
be
persecuted
with
fire
and
sword
.
And
is
not
her
Maiesties
cause
the
like
,
and
the
quarrell
of
her
enemy
the
same
?
What
point
of
Tyranny
,
(
because
warres
are
commonly
vndertaken
by
great
Princes
,
)
may
she
be
charged
with
?
except
this
be
Tyranny
,
to
cast
downe
Images
which
were
perking
in
the
Rood-lofts
,
and
to
purge
her
Churches
from
Idolatry
,
according
to
the
Commandement
of
God
,
and
the
example
of
good
Hezechiah
?
And
what
point
of
wrong
can
shee
be
conuicted
to
haue
done
to
the
Spaniard
,
except
this
be
wrong
,
to
preuent
his
lying
in
wayte
,
and
to
seeke
to
saue
her
owne
life
,
and
the
liberty
of
her
subiects
?
There
was
in
Rome
one
called
●imbria
,
a
mad
fellow
,
and
a
violent
,
if
euer
there
were
any
.
The
same
man
hauing
a
quarrell
to
one
Scaeuola
,
a
worthy
man
,
and
of
speciall
reckoning
,
sought
to
murder
him
,
&
did
indeed
stab
him
into
the
body
very
dangerously
.
Well
,
the
wound
proued
not
to
be
deadly
,
and
Scaeuola
escaped
with
his
life
;
now
what
doth
Fimbria
?
He
maketh
no
more
adoe
,
but
indicts
Scaeuola
;
and
why
?
Quòd
totum
telum
corpore
non
exciperet
,
Because
he
brayded
aside
,
and
did
not
suffer
himselfe
to
be
slaine
out-right
.
So
Caligula
complained
of
the
iniquity
of
the
time
,
that
one
doubting
to
be
poysoned
of
him
,
did
take
a
counterpoyson
,
or
a
remedy
against
it
.
What
,
sayes
he
,
Vrania
lib.
8.
that
when
Themistocles
would
needs
haue
money
of
them
,
and
to
that
purpose
,
said
,
that
he
had
brought
two
Goddesses
with
him
,
Perswasion
,
and
Necessity
.
The
men
of
Andrus
answered
him
,
that
they
all
had
two
great
Goddesses
with
them
,
which
did
forbid
them
to
giue
him
money
,
and
those
were
Pouerty
and
Impossibility
.
So
say
we
,
If
they
haue
need
of
our
Lands
,
and
of
our
commodities
,
we
cannot
spare
them
;
and
if
they
bring
a
sword
against
vs
,
to
enforce
,
I
hope
we
shall
find
a
Buckler
,
and
a
sword
too
to
resist
.
Well
,
this
is
our
comfort
,
that
Hezechiah
is
inuaded
,
that
is
,
such
a
one
as
hath
abolished
false
worshippings
,
(
her
Maiestie
I
meane
,
)
for
which
cause
,
the
Lord
seemeth
to
haue
had
a
speciall
care
of
her
,
and
so
I
hope
He
will
haue
vnto
the
end
.
Againe
,
this
is
our
comfort
,
that
Ierusalem
is
inuaded
,
England
,
I
meane
,
wherin
though
otherwise
abounding
with
sin
,
yet
God
hath
had
his
Sanctuary
now
a
good
while
;
and
will
He
now
bring
it
,
that
it
should
be
destroyed
,
and
layd
on
ruinous
heapes
?
No
surely
,
if
yet
we
shall
repent
,
and
turne
vnto
him
.
Lastly
,
this
is
our
comfort
,
that
Sennacherib
is
the
Inuader
,
that
is
,
such
a
one
as
doth
not
so
much
please
himselfe
in
the
multitude
of
his
ships
,
and
in
the
expertnesse
of
his
men
,
and
in
the
heapes
of
his
treasures
,
that
is
,
in
his
arme
of
flesh
;
as
he
doth
certainely
offend
God
by
his
desire
of
ioyning
Dominion
to
Dominion
,
which
is
vnsatiable
,
by
his
raising
of
tumults
,
&
nourishing
of
broyles
in
all
his
neighbour
Countreyes
,
which
is
most
malicious
,
and
specially
through
his
wicked
zeale
to
aduance
Idolatry
,
and
to
set
vp
the
Kingdome
of
Antichrist
,
which
is
abominable
.
If
any
man
thinke
that
I
offer
the
Spaniard
hard
measure
,
to
match
him
with
Sennacherib
:
first
,
one
out
of
the
Church
,
then
a
Persecutor
of
the
Church
,
&c.
Let
the
same
know
that
although
superstition
be
not
altogether
so
bad
in
it selfe
,
as
Atheisme
,
(
albeit
Nazianzene
is
bold
,
and
sayes
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
were
as
good
to
worship
no
God
,
as
to
haue
many
in
Gods
sight
,
)
yet
for
all
that
,
to
the
Church
commonly
it
is
no
lesse
hurtfull
or
dangerous
.
For
did
any
godlesse
Tyrant
make
more
hauocke
of
the
faithfull
Seruants
of
God
,
then
did
Idolatrous
Iezabel
?
This
before
Christs
time
.
And
after
;
Is
not
the
second
beast
which
came
vp
out
of
the
earth
,
Reuel.
13.
(
by
which
Antichrist
is
meant
,
)
said
to
doe
all
the
first
beast
could
,
(
that
is
,
the
Romane
Tyrants
,
)
and
to
be
alike
enraged
vpon
the
Saints
of
God
?
Therefore
to
the
Church
,
you
see
,
they
be
alike
cruell
,
&
therefore
no
great
wrong
done
to
our
enemy
in
this
respect
.
But
now
for
other
respects
,
his
dealing
hath
beene
lesse
honourable
.
For
Sennacherib
had
some
colour
of
a
cause
to
make
warre
vpon
Hezechiah
,
for
denying
the
pension
which
his
father
paid
,
though
indeed
it
dyed
with
his
father
:
but
this
man
by
no
colour
can
demand
any
such
thing
.
Sennacherib
was
no
way
beholding
to
the
Iewes
,
for
any
merit
or
seruice
they
had
done
him
.
This
man
got
Saint
Quintins
by
our
meanes
,
and
when
we
lost
Casis
in
his
quarrell
,
he
left
vs
in
the
lash
,
and
gaue
vs
the
slip
.
Thirdly
,
Sennacherib
was
not
tyed
to
Hezechiah
by
any
band
of
affinity
,
or
consanguinity
.
This
man
,
besides
the
name
of
Brother
and
Sister
,
which
goeth
betweene
Christian
Princes
currant
,
marryed
her
Maiesties
owne
sister
,
(
and
afterwards
would
haue
marryed
her
,
)
and
so
should
l●ue
her
euen
naturally
.
Lastly
,
Sennacherib
inuaded
Hezekiah
in
his
flourishing
times
,
surely
in
his
best
times
;
He
,
a
woman
,
(
I
need
not
adde
,
)
well
stricken
in
yeeres
,
whose
very
sex
pleadeth
weakenesse
enough
.
Yet
well
fare
Iustinian
the
Emperour
,
for
he
was
so
farre
from
setting
vpon
Amalosuntha
,
that
vertuous
and
wise
learned
Queene
of
the
Gothes
,
that
dwelt
in
Italy
,
(
though
he
might
well
haue
pretended
that
Italy
belonged
to
the
Empire
,
and
therefore
,
that
she
was
after
a
sort
an
Vsurper
)
that
contrariwise
,
(
as
Procopius
writeth
,
)
he
shewed
himselfe
to
be
very
carefull
of
her
safety
,
and
to
be
enemy
to
her
enemies
first
and
last
.
But
what
speake
I
of
Iustinian
,
a
Christian
Emperour
,
and
a
ciuill
?
Cosroes
himselfe
,
that
cruell
King
of
Persia
,
a
Barbarian
,
and
for
ought
I
reade
,
a
Pagan
;
he
,
though
his
fingers
were
itching
to
be
medling
with
the
Empire
,
yet
vpon
the
Empresse
Sophia
her
letters
(
as
Euagrius
writeth
)
declaring
that
the
gouernment
was
in
her
hands
,
and
that
he
should
get
no
great
hon●ur
in
conquering
a
woman
,
&c.
he
was
perswaded
to
be
quiet
,
and
to
sit
at
home
.
But
this
man
had
rather
be
like
that
dis-honourable
miscreant
Caesar
Borgia
,
his
countrey-man
by
blood
,
who
would
not
suffer
Catharine
●fortia
,
a
Lady
of
Italy
,
to
enioy
her
Signiories
in
quiet
,
but
would
needs
seeke
a
conquest
,
and
a
triumph
ouer
her
▪
and
like
to
his
father
and
vncle
,
who
would
needs
haue
warre
with
that
Queene
of
Hungary
(
King
Iohns
widdow
,
)
though
all
Christend●me
,
yea
,
and
Turky
too
,
did
hisse
at
●hem
both
for
it
.
Well
,
God
,
that
taketh
vpon
him
the
protection
of
Widdowes
and
Orphans
,
he
also
doth
in
a
more
neere
respect
tender
the
s●fety
of
his
anoynted
Queene
:
and
so
I
hope
our
enemies
shall
find
and
feele
,
to
their
perpetuall
shame
,
if
they
shall
be
so
hardy
,
as
to
inuade
vs
,
the
Lord
that
fought
for
Hezekiah
and
Ierusalem
,
against
Sennacherib
,
will
also
fight
for
her
Maiesty
,
and
this
Realme
,
against
the
Spaniard
;
they
shall
not
come
forth
against
vs
so
proudly
,
but
they
shall
flee
from
vs
as
fearefully
,
&c.
Which
God
for
his
mercy
sake
grant
:
to
whom
be
praise
for
euer
,
Amen
.
A
SERMON
VPON
THE
SEVENTY
SIXTH
PSALME
.
THE
SIXTH
SERMON
.
PSALME
76.
verse
9
,
10.
When
God
arose
to
Iudgement
,
to
saue
all
the
meeke
of
the
earth
.
Selah
.
10.
Surely
the
wrath
of
man
shall
prayse
thee
,
the
remainder
of
wrath
shalt
thou
restraine
.
PRAISE
is
not
comely
in
the
mouth
of
the
foolish
,
(
saith
the
Wiseman
,
)
but
it
becommeth
well
the
iust
to
be
thankefull
,
sayes
the
Psalmist
.
Thankefulnesse
is
a
most
necessary
duty
,
and
a
principall
part
of
Iustice
,
sayes
the
Philosopher
:
therefore
he
that
is
vnthankefull
,
is
iustly
odious
both
to
God
and
man
.
What
a
staine
is
that
to
Pharaoh
his
Butler
,
that
he
forgat
Ioseph
?
To
Ioas
King
of
Iudah
,
that
he
forgat
the
kindnesse
of
●ehoiada
,
by
whose
meanes
he
attained
the
Kingdome
?
I
will
trouble
you
with
no
more
such
examples
.
On
the
other
side
,
Iethroes
gratitude
towards
Moses
,
for
helping
his
daughters
to
water
their
flockes
,
Dauids
towards
Barzillai
,
for
furnishing
him
and
his
men
with
victuall
,
(
I
might
recite
diuers
others
out
of
the
Scriptures
,
)
is
greatly
renowned
.
Now
if
we
ought
thus
to
be
thankefull
to
men
,
and
to
suffer
no
benefit
to
be
spilt
vpon
the
ground
like
water
,
but
to
proclaime
as
Dauid
did
,
Who
is
left
of
the
Linage
of
Ionathan
,
that
I
may
doe
good
vnto
him
for
Ionathans
sake
,
who
hath
made
me
beholding
to
him
,
that
I
may
requite
them
?
If
,
I
say
,
we
are
bound
to
be
thankefull
to
men
for
small
fauours
,
then
how
much
rather
are
we
bound
to
God
,
for
giuing
vs
life
and
breath
,
and
all
things
to
enioy
?
and
if
we
cannot
be
thankefull
enough
to
God
for
ordinary
blessings
,
in
that
in
him
we
liue
,
moue
,
and
haue
our
being
,
in
that
he
causeth
his
Sun
to
shine
vpon
vs
,
and
his
raine
to
fall
downe
vpon
our
Lands
;
then
what
doe
we
owe
him
,
and
how
can
we
possibly
be
thankefull
enough
,
for
deliuering
our
soules
from
death
,
our
eyes
from
teares
,
and
our
feet
from
falling
,
for
catching
the
wicked
in
his
owne
snare
,
and
bringing
the
mischiefe
that
he
imagined
vpon
his
owne
head
?
The
Israelites
hauing
escaped
the
hands
of
the
Egyptians
,
and
the
danger
of
the
red
Sea
,
sung
praises
to
God
with
ioyfull
lippes
.
So
did
Deborah
and
Barack
,
for
the
victory
which
God
gaue
them
against
Iabin
King
of
Canaan
,
and
his
Captaine
Sisera
:
so
the
women
came
out
of
all
the
Cities
of
Israel
,
singing
and
dancing
to
meet
King
Saul
,
and
Dauid
after
he
had
slaine
the
Philistine
;
and
which
commeth
neerest
our
purpose
;
the
Iewes
in
the
Kingdome
of
Persia
,
that
had
escaped
the
bloody
practices
of
Haman
,
were
not
content
to
reioyce
for
the
present
time
for
a
day
,
but
ordained
it
for
a
Law
,
that
such
two
dayes
should
be
kept
festiuall
euery
yeere
.
Crantzius
lib
9.
Vandal
cap.
14.
And
because
that
Conspiracy
doth
much
pourtray
forth
,
and
fore-describe
that
same
hellish
one
,
that
was
lately
vndertaken
by
our
cruell
&
vnnaturall
ones
,
(
for
the
confusion
of
whom
we
praise
God
this
day
,
)
let
me
briefely
tell
you
the
summe
of
it
,
as
it
is
set
downe
by
Crantzius
.
Some
foure
male-contneted
wretches
,
sons
of
Belial
,
enuying
that
the
Gouernours
had
that
which
they
wanted
,
&
commanded
ouer
them
,
&
kept
them
vnder
;
gat
as
many
partizans
as
they
could
,
&
bound
themselues
by
an
oath
to
be
true
one
to
another
,
&
to
keep
one
anothers
counsell
.
Their
plot
was
to
destroy
the
Senators
,
&
to
take
their
pleasure
of
their
wiues
&
daughters
,
&
to
rifle
the
City
,
&
to
make
themselues
Lords
of
it
.
The
day
appointed
for
this
Tragedy
,
was
S.
Lamberts
,
at
8.
of
the
clocke
in
the
morning
,
when
the
gates
should
be
opened
.
Of
this
practice
,
though
there
were
some
muttering
abroad
,
yet
in
the
City
there
was
not
the
least
inkling
,
vntill
the
very
euening
before
it
should
be
designed
.
The
euening
before
,
God
wrought
so
vpon
ones
conscience
,
that
perduenture
was
priuy
to
the
designe
▪
but
had
beene
sworne
before
to
keep
it
secret
,
that
hee
came
vnto
the
house
of
the
Burgo-masters
Deputy
,
and
missing
him
at
home
,
found
his
sonne
there
,
that
was
of
good
yeeres
and
discretion
,
to
whom
he
deliuered
his
mind
,
in
these
words
:
Your
father
,
(
said
he
,
)
is
in
Councell
,
and
there
is
now
as
great
need
of
Counsell
and
circumspection
,
as
euer
there
were
any
where
.
With
that
he
called
fo●
a
glasse
of
beere
:
&
when
it
was
brought
,
he
said
,
I
tell
thee
,
thou
glasse
,
bu●
I
tell
no
body
else
,
that
if
there
be
not
the
better
care
taken
,
and
preuention
vsed
,
to
morrow
next
before
noone
,
this
City
will
become
the
sepulcher
of
the
chiefe
Burgesses
,
and
of
all
that
be
of
worth
,
the
treason
is
so
dangerous
,
and
there
be
so
many
Traitors
.
When
he
had
thus
spoken
,
he
threw
the
glasse
against
the
wall
,
and
hastily
betooke
himselfe
out
of
doores
,
and
rode
away
.
When
this
was
done
,
it
was
no
boote
to
bid
the
Deputies
sonne
to
hasten
to
the
Councell-house
,
nor
yet
for
the
Senators
to
looke
about
them
.
They
presently
tooke
order
for
a
strong
and
substantiall
watch
and
ward
,
and
seizing
vpon
one
of
the
Conspirators
,
(
for
so
he
proued
to
be
)
they
forced
him
by
torture
,
or
feare
,
to
reueale
the
whole
plot
:
and
so
by
Gods
mercifull
Prouidence
,
that
danger
was
remoued
,
and
the
State
preserued
from
ruine
and
confusion
.
I
need
not
paralell
our
danger
with
theirs
;
Male-contentednesse
bred
both
,
oathes
and
imprecations
kept
both
secret
,
both
were
at
the
point
to
haue
beene
accomplished
,
and
nothing
,
but
Gods
mercy
,
defeated
both
.
There
were
onely
two
speciall
differences
,
that
the
Traytors
of
Lubecke
sought
the
destruction
,
but
of
a
few
States-men
in
comparison
,
euen
of
one
City
,
Ours
of
the
Nobles
,
and
chiefe
Commons
of
the
whole
Realme
.
They
had
one
among
them
that
compassionated
their
Countrey
;
ours
had
neuer
a
one
that
was
touched
with
any
remorse
to
their
Countrey
,
but
onely
bare
some
priuate
affection
towards
one
of
our
Nobles
,
&
gaue
him
warning
to
keepe
himselfe
away
.
But
much
honoured
be
that
honorable
man
,
that
would
not
scape
himselfe
alone
,
but
would
his
King
,
and
Peeres
,
and
Countrey
,
to
escape
too
.
Yea
,
I
thinke
he
would
not
haue
thanked
them
for
his
life
,
if
none
of
rekoning
had
beene
left
aliue
but
himselfe
.
As
in
the
Romane
Story
,
when
Sylla
that
Tyrant
put
the
Praenestines
to
the
sword
,
and
would
haue
spared
his
hoste
,
he
generously
refused
it
,
thrusting
himselfe
among
them
that
were
appoynted
to
be
slaine
,
and
so
was
slaine
with
them
.
Therefore
as
Christ
said
of
Mary
Magdalens
powring
of
ointment
vpon
him
,
Verily
I
say
vnto
you
,
wheresoeuer
this
Gospell
shall
be
preached
thorowout
the
whole
world
,
this
also
that
shee
hath
done
,
shall
bee
spoken
of
in
memoriall
of
her
.
So
may
I
say
of
him
,
that
whersoeuer
this
Story
shall
be
recorded
,
the
praise
of
the
fidelity
&
carefulnes
of
this
Peere
,
shall
be
iustly
celebrated
.
But
to
returne
to
our
Traytors
,
(
for
whose
confusion
we
thanke
God
this
day
:
)
They
were
enflamed
against
vs
with
a
rage
that
reached
vp
to
heauen
,
and
made
account
to
cast
ouer
vs
the
Line
of
Vanity
,
and
the
stones
of
emptinesse
,
the
Strong
man
,
and
the
man
of
Warre
,
the
Iudge
,
and
the
Prophet
,
the
Prudent
,
and
the
Aged
,
the
Captaine
of
fifty
,
and
the
Honorable
,
and
the
Councellor
,
and
the
cunning
Worke-man
,
and
the
Eloquent
man
,
all
without
exception
,
they
deuoted
to
destruction
,
head
and
taile
,
branch
and
rush
,
à
Caluo
ad
Caluum
,
as
the
Tyrant
said
:
therefore
cursed
be
their
wrath
,
for
it
was
fi●rce
;
and
their
rage
,
for
it
was
cruell
;
I
come
at
the
length
to
my
Text
;
whereout
I
obserue
foure
things
.
-
1.
First
,
Gods
patience
,
[
When
God
ariseth
,
]
Implying
,
that
he
is
not
alwayes
vp
,
as
it
were
to
execute
Iudgement
.
-
2.
Secondly
his
Iustice
,
which
commeth
at
the
length
,
howsoeuer
it
commeth
not
so
soone
,
as
they
that
are
wronged
would
haue
it
.
-
3.
Thirdly
,
his
mercy
and
compassion
toward
the
afflicted
:
he
doth
at
the
length
helpe
them
,
yea
saue
them
.
-
4.
Fourthly
and
lastly
,
his
Wisedome
,
and
Power
:
his
Wisedome
,
in
ordaining
,
euen
the
heart
of
man
to
praise
him
:
his
Power
,
in
girding
in
,
&
restrayning
whatsoeuer
dregs
of
malice
or
cruelty
doe
remaine
in
them
.
Of
these
in
their
order
,
as
God
shall
giue
grace
,
and
the
time
leaue
.
Touching
the
first
,
As
he
that
keepeth
Israel
,
doth
neither
slumber
nor
sleepe
;
and
as
the
Lord
is
not
slacke
concerning
his
comming
,
as
some
men
count
slackenesse
;
So
no
more
doth
he
sit
downe
by
the
disgraces
that
are
done
to
his
Name
,
nor
by
the
despites
that
are
done
to
his
seruant●
,
but
is
patient
towards
all
,
because
he
would
doe
good
to
all
,
and
haue
men
to
be
saued
,
and
escape
out
of
the
snares
of
the
Deuill
.
Towards
the
wicked
he
is
patient
to
heape
coales
of
fire
vpon
their
head
,
and
to
leaue
them
without
excuse
,
yea
,
and
to
make
their
iudgement
the
heauier
,
if
being
borne
with
so
long
,
they
will
not
repent
.
Towards
the
godly
also
he
is
patient
,
and
doth
not
presently
reuenge
the
wrongs
done
to
them
,
that
being
exercised
vnder
the
Crosse
,
they
might
the
more
thirst
,
and
lo●g
,
and
cry
for
deliuerance
,
&
th●t
deliuerance
when
it
commeth
,
might
be
the
better
well-come
vnto
them
.
How
long
did
the
Lord
endure
the
old
world
?
euen
an
hundred
yeeres
,
while
the
A●ke
was
in
preparing
;
The
Amorites
,
and
the
Gergesites
,
&
c
?
till
their
wickednesse
was
ripe
.
His
owne
People
,
first
,
the
tenne
Tribes
,
then
the
other
two
?
euen
till
there
was
no
remedy
,
no
hope
of
amendment
,
till
the
Prophets
cryed
out
Noash
,
it
is
desperate
.
On
the
other
side
,
Ioseph
was
sold
for
a
bond-man
,
the
Israelites
were
strangers
in
the
Land
of
Ham
,
Gods
Heritage
were
carryed
away
captiue
into
Babylon
,
the
Christians
were
persecuted
,
and
chased
from
post
to
pillar
,
and
martyred
with
all
kind
of
martyrdome
▪
in
the
Primitiue
time
,
by
Heathen
Tyrants
;
in
th●
later
times
,
by
Antichrist
and
his
sworne
ones
;
did
the
Lord
presently
rise
vp
and
come
among
them
?
were
they
deliuered
as
soone
a●
they
groaned
?
O
no
;
The
King
sent
and
deliuered
Ioseph
,
the
Prince
of
the
people
let
him
goe
free
,
but
when
his
feet
were
first
hurt
in
the
stockes
,
the
yron
entred
into
his
soule
,
He
was
many
yeeres
in
prison
first
.
So
the
Israelites
were
hardly
dealt
with
in
Egypt
by
their
Taske-masters
,
that
th●y
cryed
out
for
the
very
anguish
of
their
hearts
;
Againe
,
in
the
Land
of
the
Chaldees
,
they
serued
tenne
Apprentiships
before
they
had
leaue
to
returne
to
their
Countrey
.
This
for
the
faithfull
before
Christs
time
.
As
for
the
faithfull
since
,
as
God
in
the
15.
of
Gen.
told
Abraham
;
Know
this
of
a
surety
,
That
thy
seed
shall
be
a
stranger
in
a
Land
that
is
not
theirs
foure
hundred
yeeres
,
and
shall
serue
them
,
and
shall
be
euill
intreated
,
but
the
Nation
whom
they
shall
serue
,
will
I
iudge
,
and
afterward
they
shall
come
out
with
great
substance
.
So
you
shall
find
that
the
Church
had
but
little
peace
or
rest
for
the
better
part
of
foure
hundred
yeeres
after
Christs
comming
in
the
flesh
:
and
in
the
later
perillous
times
(
prophesied
of
by
the
Apostles
)
Antichrist
had
no
sooner
gotten
to
high
strength
,
which
he
compassed
in
Gregorie
the
seuenths
time
,
by
superstitious
false-hood
,
established
in
Innocent
the
third
his
time
by
bloody
Lawes
;
but
the
faithfull
went
to
the
post
,
and
wandred
vp
and
downe
hungry
and
naked
,
and
had
no
dwelling
place
,
and
were
counted
as
the
filth
of
the
world
,
and
the
off-scowring
of
all
things
;
yea
the
time
was
,
that
whosoeuer
killed
them
,
thought
he
did
God
good
seruice
;
and
this
for
the
most
space
(
in
a
manner
,
)
that
the
persecution
lasted
in
the
Primitiue
time
.
This
may
suffice
to
shew
Gods
patience
,
both
towards
his
seruants
,
and
towards
his
aduersaries
.
The
second
thing
is
his
Iustice
.
For
although
God
make
a
shew
as
though
he
were
asleepe
,
and
saw
not
what
is
done
,
as
also
he
sometimes
maketh
a
shew
as
though
he
heard
not
,
yet
for
all
that
,
at
the
appointed
time
,
he
will
not
faile
an
inch
,
but
comming
he
will
come
,
and
will
not
breake
,
and
the
iust
shall
liue
by
faith
:
but
woe
be
to
the
wicked
,
it
shall
be
euill
with
him
,
the
reward
of
his
hands
shall
be
giuen
him
.
The
Lords
Seate
is
prepared
for
Iudgement
,
and
the
Lord
ruleth
ouer
all
,
if
he
whet
his
glittering
sword
,
and
his
hand
take
hold
on
Iudgement
,
hee
will
execute
vengeance
on
his
enemies
,
and
reward
them
that
hate
him
;
Hee
will
make
his
arrowes
drunke
with
blood
,
and
his
sword
shall
eate
flesh
,
&c.
Deut.
32.
This
for
his
Iustice
in
punishing
the
wicked
;
as
for
his
Iustice
to
right
the
Godly
,
and
comforting
of
them
,
you
know
what
s
written
in
the
12.
Psalme
.
Now
for
the
oppression
of
the
needy
,
and
for
the
sighs
of
the
poore
,
I
will
vp
,
saith
the
Lord
,
and
set
at
liberty
them
whom
the
wicked
hath
snared
.
It
is
a
righteous
thing
with
God
,
to
recompence
tribulation
to
them
that
trouble
you
,
and
to
you
that
are
troubled
,
rest
with
him
.
For
that
the
righteous
should
be
euen
as
the
wicked
,
be
that
farre
from
God
,
said
Abraham
,
Genes.
18.
In
this
world
many
times
there
seemeth
to
be
but
a
small
difference
betweene
the
deuout
and
profane
,
the
pure
and
polluted
,
him
that
sacrificeth
,
and
him
that
sacrificeth
not
.
Thus
all
things
seeme
to
fall
out
alike
,
to
the
one
and
to
the
other
:
nay
,
the
wicked
seeme
to
be
the
warmer
,
and
to
haue
a
greater
portion
in
this
life
.
What
then
,
is
the
way
of
the
Lord
vnrighteous
?
God
forbid
;
nay
,
let
God
be
iust
,
and
all
men
sinners
,
as
it
is
written
.
But
this
it
is
,
The
Heauen
of
Heauens
is
the
Lords
,
and
for
them
to
whom
it
was
appointed
,
euen
for
them
that
call
vpon
him
in
truth
,
and
thinke
vpon
his
Commandements
to
doe
them
;
but
the
earth
and
the
commodities
thereof
,
He
distributeth
without
respect
of
persons
,
euen
to
them
that
are
his
children
by
creation
onely
,
and
not
by
adoption
But
yet
there
is
a
difference
betweene
the
prosperity
of
the
one
and
the
other
;
for
the
ones
is
but
with
anxiety
of
heart
,
(
euen
in
laughter
their
heart
is
heauy
,
)
the
others
is
with
cheerefulnesse
and
ioy
in
the
Spirit
;
the
ones
is
a
pledge
of
the
greater
preferment
in
the
world
to
come
,
the
others
is
their
whole
portion
,
and
as
if
God
should
say
,
Let
them
take
that
and
looke
for
no
more
;
the
ones
is
with
the
blessing
of
the
people
,
who
wish
they
had
more
;
the
others
with
their
curse
and
hatred
,
who
are
grieued
that
they
haue
so
much
:
Briefly
,
the
one
flourish
but
for
a
time
,
and
often
fore-see
the
ruine
of
their
house
in
their
life-time
,
but
generally
within
a
few
Generations
their
name
is
cleane
put
out
,
but
now
the
other
hauing
their
house
built
not
with
blood
or
oppression
,
but
vpon
the
foundation
of
Iustice
,
feele
no
shaking
or
tottering
of
it
while
they
liue
,
and
when
they
are
to
leaue
the
world
,
they
are
full
of
hope
that
their
house
shall
not
be
like
the
grasse
on
the
house
tops
,
which
withereth
before
it
commeth
forth
,
Psalme
129.
but
that
it
shall
continue
for
a
long
season
,
euen
for
many
generations
.
God
ariseth
to
Iudgement
,
]
This
we
haue
considered
of
.
It
followeth
,
[
To
saue
all
the
meeke
of
the
earth
.
]
It
is
good
to
be
zealous
in
a
good
matter
alwayes
,
sayes
the
Apostle
;
to
be
wise
to
doe
good
,
and
in
euill
to
haue
no
skill
,
as
the
Prophet
doth
intimate
.
So
it
is
good
to
rise
betimes
to
serue
God
,
to
doe
the
workes
of
righteousnesse
,
of
mercy
,
and
of
our
lawfull
and
honest
vocation
,
that
is
pleasing
to
God
,
that
is
well
reported
of
by
men
.
Abraham
did
so
,
he
rose
vp
early
in
the
morning
to
offer
a
sacrifice
to
the
Lord
,
which
he
had
prescribed
.
So
Iob
rose
betimes
to
offer
for
himselfe
and
his
children
.
-
First
,
the
benefit
,
Sauing
,
and
no
lesse
.
-
Then
the
disti●ction
,
Me●k
,
and
none
other
.
-
Then
the
content
,
or
full
number
,
All.
Touching
Sauing
,
flesh
and
blood
would
gladly
part
stakes
with
God
,
ascribing
to
the
Lord
some
part
●f
the
worke
,
and
yet
assuming
to
her
owne
will
or
strength
that
he
quit
himselfe
so
well
from
his
enemy
,
or
that
he
got
the
vpper
hand
of
him
.
But
now
the
wisedome
that
is
of
Gods
Spirit
otherwise
.
God
hath
wrought
all
our
workes
in
vs
,
sayes
Esay
;
And
n●ither
is
he
that
planteth
any
thing
,
neither
he
that
watereth
,
but
G●d
is
all
in
all
,
1.
Cor.
3.
And
Augustine
,
August
.
de
bono
perseu●r
.
cap.
6.
Tutiores
viuimus
,
si
totum
Deo
damus
:
non
autem
nos
illi
●x
parte
,
&
nobis
ex
parte
committimus
,
It
is
more
for
our
safety
(
sayes
he
)
if
we
ascribe
all
vnto
God
,
and
doe
not
commit
our selues
,
partly
to
God
,
partly
to
our selues
.
And
Lactantius
most
agreeably
to
my
purpose
.
Iactan
.
lib.
1.
cap.
11.
No
man
,
saith
he
,
doth
pray
in
that
manner
,
that
God
would
helpe
him
,
but
that
he
would
saue
him
,
that
he
would
giue
him
health
,
(
or
saluation
,
)
&c.
He
addeth
,
Non
intelligit
beneficia
diuina
,
qui
se
tantummodo
à
Deo
iuuari
putat
,
He
doth
not
vnderstand
Gods
benefits
,
but
doth
vnder-value
them
,
that
thinketh
that
God
doth
onely
helpe
him
.
Thus
Lactantius
.
So
then
,
it
is
too
little
to
confesse
God
to
be
our
helper
onely
,
euen
touching
our
temporall
life
,
and
shall
we
make
our selues
helpers
with
God
for
our
euerlasting
life
?
God
forbid
.
Let
it
be
Gods
property
,
and
let
him
haue
the
honour
to
be
the
Sauiour
,
and
the
onely
Sauiour
,
as
he
saith
in
Esay
,
I
am
the
Lord
,
and
there
is
no
Sauiour
besides
me
.
Why
then
is
it
said
,
We
as
helpers
exhort
you
?
Our
helpe
is
in
the
Name
of
the
Lord
.
And
,
To
helpe
the
Lord
against
the
mighty
?
I
answere
,
that
these
phrases
are
vsed
because
of
transgression
,
that
we
should
not
be
slothfull
in
the
businesse
that
we
haue
in
hand
,
but
should
stirre
vp
the
gift
that
is
in
vs
.
For
God
hath
not
giuen
vs
wit
,
&
memory
,
and
tongue
,
and
hands
,
and
legges
in
vaine
,
but
that
we
should
vse
them
:
As
causes
to
concurre
with
God
?
No
,
but
as
instruments
that
we
should
vse
them
,
at
the
most
,
that
we
should
vse
them
so
farre
as
he
appointeth
,
If
the
Psalmist
had
said
,
that
God
will
saue
the
mighty
of
the
earth
,
the
gallant
,
the
high-minded
,
then
this
had
beene
wel-come
to
the
great
Ones
,
they
would
not
say
,
This
is
an
hard
saying
,
who
may
abide
it
?
but
,
This
is
sweet
,
giue
vs
euer-more
of
this
food
.
Againe
,
if
the
Prophet
had
said
,
God
will
helpe
all
that
bee
in
low
estate
,
that
be
in
pouerty
,
or
necessity
,
whether
they
be
righteous
,
or
vnrighteous
,
faithfull
,
or
vnfaithfull
,
he
shall
be
sure
to
haue
support
,
and
protection
from
God
,
euen
for
this
cause
,
because
he
is
poore
.
This
againe
were
a
delightsome
doctrine
to
such
,
euen
to
scatter-thrifts
,
to
slow-backs
,
&c.
But
now
there
is
no
such
respect
of
persons
with
God
:
The
rich
and
poore
meete
together
:
The
Lord
is
the
maker
of
them
both
,
Pro.
22.2
.
And
there
is
one
God
&
Father
of
all
,
Bathar
gnanijah
azelah
Gnaninthah
,
that
is
,
Meekenesse
abideth
vpon
pouerty
.
As
on
the
other
side
,
Bernard
hath
this
speech
,
Bernard
.
Epi.
42
▪
In
alto
posito
non
altum
sapere
difficile
est
,
&
omnino
inusitatum
,
sed
quantò
inusitatius
,
tantò
gloriosius
,
To
be
in
high
place
,
and
not
to
be
high-minded
,
it
is
a
hard
matter
,
and
altogether
strange
,
&
vnusuall
,
but
by
how
much
the
more
vnusuall
,
by
so
much
the
more
glorious
.
For
all
that
,
as
Saint
Paul
saith
,
The
Kingdome
of
God
is
not
meat
and
drinke
.
So
we
may
say
,
The
Kingdome
of
God
is
neither
wealth
,
nor
pouerty
,
neither
silkes
,
nor
ragges
.
A
good
rich
man
out
of
the
good
treasure
of
his
heart
,
bringeth
forth
good
things
,
and
a
bad
poore
man
,
out
of
the
bad
treasure
of
his
heart
bringeth
forth
bad
things
:
for
these
things
are
as
the
person
is
,
to
whom
God
sendeth
them
:
they
be
not
Gnaniijm
,
as
I
told
you
,
that
is
,
poore
or
afflicted
,
but
Gnanavim
,
that
is
,
meeke
,
to
whom
God
promiseth
this
blessing
,
and
saluation
for
euer
.
But
some
man
will
say
,
Why
doth
God
promise
so
much
to
the
meeke
,
as
in
this
place
,
[
God
ariseth
to
saue
the
meeke
?
]
And
in
Saint
Math.
Blessed
are
the
meeke
:
for
they
shall
inherit
the
earth
,
Math.
5.
The
meeke
shall
possesse
the
earth
,
and
shall
haue
their
delight
in
the
multitude
of
peace
,
Psalme
37.
What
is
thy
Beloued
more
then
other
beloueds
?
●ynecdoche
speciei
,
the
particular
taken
for
the
generall
,
one
vertue
for
all
vertues
,
that
the
meeke
should
signifie
the
vertuous
ones
,
or
the
godly
ones
;
or
that
it
is
a
Metonymie
,
of
the
effect
for
the
cause
,
as
the
meeke
for
the
faithful
,
because
meekenesse
is
the
fruite
of
faith
?
Indeed
,
I
take
this
promise
of
sauing
,
not
to
belong
to
the
speciall
practices
of
that
vertue
onely
,
but
to
the
whole
company
of
the
faithfull
,
euen
to
the
whole
Church
of
God
;
called
meeke
,
not
onely
because
they
beare
the
Image
and
portraiture
of
our
Sauiour
:
(
Learne
of
me
,
for
I
am
meeke
and
lo●ly
in
heart
,
Math.
11.
He
shall
not
contend
nor
cry
,
(
or
roare
,
)
neither
shall
one
heare
his
voyce
in
the
street
:
a
bruised
reed
he
shall
not
breake
,
and
the
smoking
flaxe
he
shall
not
quench
,
&c.
Math.
12.
)
But
because
the
holy
Ghost
would
signifie
by
this
word
,
the
hard
estate
of
the
Church
in
this
world
,
that
they
should
haue
need
of
meekenesse
and
patience
,
as
much
as
of
any
other
vertue
.
As
for
example
,
when
many
Nations
were
gathered
against
the
people
of
God
,
saying
,
Sion
shall
be
condemned
,
and
our
eyes
shall
looke
vpon
Sion
,
Michah
,
4.
And
Rabshakeh
shall
reuile
Gods
people
,
and
blaspheme
God
himselfe
.
Who
is
your
God
,
that
he
should
deliuer
you
out
of
my
Masters
hands
?
Iulian
,
What
is
the
Carpenter
now
in
doing
?
Further
,
when
his
seruants
should
be
persecuted
with
taunts
&
reuilings
,
but
also
with
bonds
and
imprisonments
,
and
with
cruell
death
?
When
I
say
,
they
were
to
be
led
as
sheepe
to
the
slaughter
,
had
they
not
need
to
be
as
a
Lambe
,
dumbe
before
the
Shearer
,
and
not
to
open
their
mouth
,
&
c
?
Thus
meekenesse
becommeth
Gods
Church
especially
,
and
therefore
no
maruell
,
if
vnder
the
name
of
meekenesse
be
promised
saluation
.
And
this
truely
the
Chaldee
Paraphrast
,
and
some
of
the
Rabbins
commenting
vpon
this
Text
,
did
see
that
they
were
not
to
be
appropriated
to
any
particular
ranke
of
men
,
but
to
the
visible
Church
,
(
called
otherwise
Gods
first-borne
,
Gods
flocke
,
Gods
Spouse
,
Gods
secret-ones
,
)
though
Kimhi
as
a
Iew
,
would
haue
it
to
be
vnderstood
of
Iewes
by
nature
,
and
of
Israel
according
to
the
flesh
.
You
see
at
the
length
,
who
are
marked
out
by
God
to
enioy
the
benefit
of
protection
,
and
Saluation
,
namely
the
Church
of
God
,
those
that
haue
giuen
their
names
vnto
God
,
that
tremble
at
his
threats
,
and
giue
credit
to
his
promise
,
and
are
readier
to
suffer
wrong
then
to
doe
it
.
But
how
many
of
these
will
God
protect
and
defend
?
The
Prophet
telleth
vs
,
All.
Nihil
excipitur
,
vbi
distinguitur
nihil
,
as
Bernard
saith
in
another
case
,
God
is
not
a
God
of
the
Iewes
onely
,
but
also
of
the
Gentiles
,
neither
is
he
a
God
of
the
Elder
Churches
,
I
meane
,
in
the
Primitiue
time
,
but
also
of
vs
,
vpon
whom
the
ends
of
the
world
are
come
.
For
had
not
the
Lord
himselfe
beene
on
our
side
,
may
we
well
say
,
had
not
he
himselfe
beene
on
our
side
,
when
man
rose
vp
against
vs
,
it
had
not
failed
vs
,
but
our
soules
had
beene
put
to
silence
,
they
were
so
wrathfully
disposed
at
vs
.
They
thrust
sore
at
vs
,
that
we
might
fall
,
and
the
plowers
plowed
vpon
our
backes
,
and
made
long
furrowes
,
and
thought
to
haue
swallowed
vs
vp
quicke
,
at
the
least-wise
,
to
haue
blowne
vs
vp
quicke
,
or
dead
,
that
the
name
of
a
Protestant
might
no
more
be
had
in
remembrance
.
Behold
,
we
haue
the
name
of
Herod
in
detestation
,
because
he
cut
the
throats
of
so
many
Infants
in
one
quarter
;
Of
Tarquin
,
because
he
cropt
the
heads
of
so
many
Gouernours
of
one
Towne
;
Of
Caligula
,
because
he
wished
all
the
people
of
Rome
had
but
one
head
,
that
he
might
cut
it
off
at
a
●low
;
Of
Cinna
,
and
Marius
,
for
giuing
this
watch-word
to
their
Souldiers
,
That
they
should
slay
as
many
as
they
vouchsafed
not
to
speake
to
,
or
to
take
by
the
hand
.
Also
V●sperae
Siculae
&
matutinae
Parisienses
,
&
Danish
Wassals
,
are
recorded
for
barbarous
effusion
●f
much
blood
:
but
now
our
men
(
if
monsters
might
bee
called
men
,
)
might
they
haue
done
their
worke
,
their
strange
worke
,
brought
to
passe
their
act
,
their
strange
act
;
they
●ad
far
passed
all
former
butchery
.
O
mites
Diomedis
equi
,
Busiridis
,
arae
Clementes
,
&c.
as
Claudian
sayes
.
For
why
,
Claudian
in
Ruffi●
lib.
1.
the
former
either
shed
the
blood
of
their
enemies
,
or
of
strangers
,
or
of
their
Commons
,
&
did
it
either
of
feare
,
or
in
reuenge
,
or
vpon
a
pang
and
an
heat
,
&c.
but
our
men
deliberately
,
aduisedly
,
and
with
an
high
hand
resolued
to
teare
in
pieces
,
not
the
bodies
of
our
Commons
onely
and
Peeres
,
but
(
which
my
tongue
abhorreth
to
vtter
)
of
the
King
,
and
of
the
Queene
,
and
of
the
Royall
seed
;
all
must
haue
gone
one
way
,
and
beene
wrapped
in
one
common
bundle
of
destruction
.
But
the
way
of
man
is
not
in
himselfe
,
neither
is
it
in
man
to
direct
his
way
,
much
lesse
to
effect
his
worke
.
They
tooke
counsell
,
but
it
did
not
stand
;
they
made
a
Decree
,
but
the
Lord
did
frustrate
it
.
Wee
were
within
a
step
of
death
and
the
Axe
hanged
ouer
our
head
by
a
twine
thread
;
but
the
Lord
arose
to
Iudgement
,
hee
awoke
as
a
man
out
of
sleepe
,
and
tooke
our
cause
into
his
hand
,
and
deliuered
vs
from
the
plot
,
which
they
had
plotted
,
and
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
were
with
an
Engine
from
heauen
.
Behold
,
we
account
Isa●c
happy
,
that
had
an
Angell
sent
to
hold
Abrahams
hand
that
was
lifted
vp
to
slay
him
;
also
Peter
that
had
likewise
an
Angell
to
loose
the
chaines
from
his
hands
,
and
to
set
him
at
liberty
,
euen
the
night
before
he
should
haue
beene
arraigned
,
Also
the
Prince
of
C●nde
,
the
late
French
Kings
vncle
,
happy
,
that
had
his
capitall
Enemies
stripped
of
their
authority
,
euen
in
the
very
nicke
that
they
had
meant
to
bring
him
forth
to
the
blocke
.
All
these
trusted
in
God
,
&
he
deliuered
them
,
euen
at
such
time
as
the
waters
had
like
to
haue
ouerwhelmed
them
,
and
vtterly
to
haue
sunke
them
.
And
surely
our
estate
was
not
vnlike
to
theirs
,
neither
for
danger
,
nor
for
deliuerance
.
And
therefore
as
Moses
saith
in
Exodus
,
Chap.
12.
of
the
celebrating
of
the
Passeouer
,
It
is
a
night
to
be
kept
holy
to
the
Lord
,
because
he
br●ught
them
out
of
the
Land
of
Egypt
:
this
is
that
night
which
all
the
Children
of
Israel
must
keepe
thorowout
their
Gene●ations
.
So
may
we
say
of
this
day
,
This
is
the
day
that
the
Lord
hath
made
,
let
vs
be
glad
and
reioyce
in
it
,
This
is
the
moneth
that
is
turned
to
vs
from
sorrow
to
ioy
,
and
from
mourning
to
a
ioyfull
day
.
O
let
vs
neuer
forget
this
mercy
of
the
Lord
,
(
neuer
had
any
〈◊〉
more
shewed
it
,
)
but
let
vs
write
it
in
the
tables
of
〈…〉
,
with
a
penne
of
iron
,
or
with
the
point
of
a
Diamo●●
;
Let
vs
thinke
of
it
,
when
we
lye
downe
,
and
when
we
rise
vp
,
and
talke
of
it
at
home
,
and
abroad
;
but
aboue
all
things
,
let
vs
offer
to
God
the
Sacrifice
of
righteousnesse
,
of
repentance
,
of
●●●nkefulnesse
,
of
new
life
,
that
we
neuer
prouoke
him
to
brin●●●on
vs
,
that
which
he
doth
so
often
threaten
in
his
Word
,
and
wee
haue
so
long
deserued
.
And
so
I
proceed
to
that
which
followeth
.
[
Surely
the
rage
of
man
shall
praise
thee
.
]
Which
is
not
so
meant
,
as
that
the
wicked
in
their
rage
,
should
praise
God
:
No
,
for
then
they
allow
their
tongues
,
and
teach
their
tongues
to
speake
all
words
that
may
offend
,
(
Men
boyled
in
great
heat
,
and
blasphemed
the
Name
of
God
,
Reuel
.
16.
)
But
that
their
rage
should
yeeld
great
store
of
matter
for
God
,
to
raise
his
praise
and
glory
thereby
:
I
meane
,
to
make
his
Power
,
his
Prouidence
,
his
Wisedome
,
and
his
noble
Acts
,
to
be
knowne
to
men
.
Behold
,
sath
God
by
Esay
,
I
haue
created
the
Smith
that
bloweth
the
coales
in
the
fire
,
and
him
that
bri●geth
forth
an
instrument
for
his
worke
,
and
I
haue
created
the
destroyer
,
to
destroy
:
but
all
the
weapons
that
are
made
against
thee
,
shall
not
prosper
,
and
euery
tongue
that
shall
rise
against
thee
in
Iudgement
,
thou
shall
condemne
,
&c.
For
this
cause
haue
I
stirred
thee
vp
,
to
get
me
honour
vpon
thee
,
and
vpon
thy
horsemen
,
and
vpon
thy
Chariots
,
saith
God
to
Pharaoh
,
and
God
hath
made
all
things
for
his
glory
,
euen
the
wicked
against
the
day
of
wrath
.
God
at
the
first
caused
light
to
shine
out
of
darkenesse
,
and
euer
since
there
is
no
euill
in
a
City
,
but
God
doth
it
.
How
?
by
inspiring
the
euill
into
the
heart
of
man
?
God
forbid
.
No
,
but
by
directing
and
ordering
the
same
to
the
executing
of
his
Iudgement
vpon
the
children
of
disobedience
,
yea
,
and
for
the
benefit
of
his
children
in
the
end
,
howsoeuer
they
be
in
heauinesse
for
a
time
,
as
need
requireth
,
Inimici
●mnes
Ecclesiae
(
saith
Augustin
,
August
.
li.
18.
de
Ciu.
Dei
,
ca.
15.
)
quolibet
errore
●aecentur
,
vel
malitia
deprauentur
,
&c.
All
the
enemies
of
the
Church
by
whatsoeuer
either
error
they
are
blinded
,
or
malice
depraued
,
if
they
receiue
power
to
afflict
her
corporally
,
they
ex●rcise
her
patience
;
if
they
crosse
her
by
bad
opinion
,
(
heresies
,
)
they
exercise
her
wisedome
:
her
charity
also
,
whilest
she
is
faine
to
loue
them
,
and
her
bounty
also
,
whilest
she
is
faine
to
teach
them
,
and
disciplinate
them
.
Thus
Augustine
.
And
thus
we
see
,
That
as
cut
of
the
eater
,
Samson
gate
meate
,
and
out
of
the
strong
,
sw●etnesse
,
Iudges
14.
And
as
of
the
Vipers
flesh
the
A
pothecaries
m●ke
their
Treacle
:
so
out
of
the
violentest
,
and
hardest
courses
that
are
taken
against
the
godly
,
God
gathereth
especiall
occasions
to
illustrate
his
glory
,
both
for
Wisedome
,
Mercy
,
and
Iustice
.
What
did
Sennacherib
get
for
aduancing
his
Banner
against
Gods
City
?
Saul
by
practising
so
as
he
did
against
Dauid
Gods
chosen
?
Ieroboam
,
for
lifting
vp
his
hand
against
the
man
of
God
that
came
from
Iudah
?
Nabuchadnezzar
,
for
casting
Sedrach
,
Mesach
,
and
Abednego
,
into
the
fiery
Furnace
?
Herod
,
for
casting
Peter
into
the
prison
,
and
glorying
to
heare
from
the
mouthes
of
his
flatterers
,
The
voyce
of
God
,
and
not
of
man
?
was
he
not
smitten
by
an
Angell
,
and
eaten
vp
of
wormes
,
Acts
12
?
Yea
,
as
Iosephus
writeth
,
Hee
that
looketh
vpon
me
,
let
him
(
learne
to
)
feare
God
.
So
did
Nebuchadnezzar
confesse
,
that
the
God
of
Sedrach
,
Mesach
,
and
Abednego
,
was
the
true
God
,
and
to
be
worshipped
.
Saul
,
that
Dauid
was
righteous
,
and
himselfe
faulty
.
Ieroboam
could
not
haue
his
hand
restored
,
before
he
confessed
he
had
offended
,
1.
Kings
13.
Thus
the
rage
of
man
praised
,
(
that
is
,
as
Kimhi
expoundeth
it
,
)
turned
to
Gods
praise
,
(
tashub
hodeah
lera
,
)
in
these
men
.
Kimhi
in
Psal
But
did
it
in
these
men
onely
?
Truly
,
as
the
Apostle
to
the
Hebrewes
saith
,
The
time
will
be
too
short
for
me
to
tell
of
Gedeon
,
Pontius
Pilate
,
and
the
high
Priests
,
and
Rulers
of
the
people
,
and
Saul
also
,
while
hee
was
Saul
,
get
,
by
banding
themselues
against
our
Sauiour
?
did
they
not
finde
and
feele
,
that
they
kicked
against
the
pricke
,
and
that
they
preuailed
nothing
for
all
their
stirring
?
So
Iulian
was
faine
to
confesse
in
the
end
,
Vicisti
Galilaee
;
And
before
him
Claudius
H●●minianus
being
strangely
visited
by
God
,
Aeneas
Syluius
in
Hist.
sua
Bohem
.
which
had
but
one
eye
,
and
were
all
defeated
almost
miraculously
,
(
it
is
certaine
,
that
though
they
came
forth
one
way
,
they
fled
away
tenne
wayes
,
and
though
they
came
sorth
by
thousands
,
they
went
home
by
hundreds
,
and
th●s
in
sundry
inuasions
,
lest
it
should
be
thought
to
haue
hapned
by
chance
,
)
did
they
not
cry
out
that
God
was
become
an
Hussite
?
To
be
short
;
when
in
the
yeere
1588.
the
great
Armado
was
either
sun●ke
in
the
Seas
,
or
dashed
vpon
rockes
,
or
shattered
in
pieces
by
our
Artillery
,
or
surprized
by
our
Forces
,
(
albeit
,
let
there
be
no
mention
made
of
our
Forces
in
that
fight
,
but
let
God
haue
the
whole
glory
,
)
did
not
the
Spaniards
sweare
,
and
curse
,
and
teare
God
,
and
cry
out
that
he
was
become
a
Lutheran
?
Thus
the
rage
of
man
turned
to
Gods
praise
;
and
the
more
,
and
the
mightier
,
and
the
fiercer
they
were
,
the
more
was
God
honored
,
in
taking
part
with
vs
his
weake
ones
.
This
for
defeating
of
Forces
.
So
for
defeating
of
Policies
,
we
need
not
to
goe
farther
for
an
example
,
then
to
the
Gun-powder
Treason
:
Was
there
euer
any
thing
carried
with
greater
secrecy
?
They
digged
deepe
,
euen
to
hell
almost
,
to
hide
their
Counsell
from
God
,
and
said
,
No
eye
shall
see
vs
;
we
will
giue
them
a
blow
before
they
be
aware
,
that
whosoeuer
shall
heare
of
it
,
his
eares
shall
tingle
,
but
whosoeuer
shall
heare
it
,
and
feele
it
,
he
shall
be
torne
in
pieces
.
Thus
as
King
Peter
of
Aragon
,
when
he
resolued
vpon
the
surprize
of
Sicily
,
kept
his
plot
so
secret
to
himselfe
,
that
hee
swore
hee
would
teare
his
shirt
from
his
backe
,
if
he
thought
it
were
priuy
to
it
.
And
as
N●rses
said
that
he
was
spinning
such
a
pi●ce
of
cloth
,
that
it
should
be
impossible
for
the
Empresse
with
all
her
Councell
to
vndoe
.
So
our
Traytors
perswaded
themselues
,
that
they
had
made
all
things
so
sure
,
that
their
designe
should
take
place
maugre
all
the
Angels
in
heauen
.
But
let
not
him
that
girdeth
on
his
armour
,
vaunt
as
he
that
putteth
it
off
:
neither
let
any
man
promise
himselfe
too
much
f●r
his
owne
policy
:
There
is
no
wisedome
,
there
is
no
counsell
,
there
is
no
vnderstanding
against
the
Lord
.
The
horse
is
prepared
against
the
day
of
battell
:
and
so
,
cunning
,
and
slights
,
and
vnderminings
are
vsed
,
but
the
victory
and
successe
commeth
of
the
Lord
.
Thus
much
our
Traitors
felt
to
their
woe
;
and
we
found
,
and
doe
find
to
our
vnspeakeable
comfort
.
No
Nation
vnder
heauen
more
bound
to
God
for
wonderfull
deliuerances
.
O
that
we
could
once
learne
to
be
thankefull
to
God
for
the
same
!
Thankefull
,
I
say
,
not
in
word
,
or
in
tongue
onely
,
but
in
deed
and
in
truth
.
If
he
that
sinneth
,
would
sinne
no
more
,
I
meane
,
commit
no
more
crimes
,
(
●or
what
man
is
he
that
liueth
and
sinneth
not
?
)
but
serue
the
Lord
in
feare
,
and
reioyce
before
him
in
trembling
.
If
euery
one
of
vs
would
set
his
heart
vpon
righteousnesse
,
chusing
the
thing
that
is
pleasing
to
God
,
seeking
euery
one
,
not
his
owne
good
,
but
his
brothers
good
,
and
doing
euery
one
,
not
his
owne
will
,
but
the
will
of
our
Father
which
is
in
heauen
,
&c.
then
should
our
prosperity
be
as
the
floods
,
&
our
safety
as
the
sand
of
the
Sea
;
then
should
no
euill
come
neere
our
dwelling
,
and
the
sonne
of
wickednesse
should
not
hurt
vs
;
our
enemies
should
be
smitten
before
vs
,
&
all
their
turning
of
deuices
should
be
but
as
the
Potters
clay
,
they
should
still
be
confounded
and
abashed
,
and
at
their
wits
end
,
and
ready
to
t●are
their
flesh
with
their
teeth
,
as
our
Traytors
were
,
wh●n
they
heard
their
plot
was
defeated
;
but
contrariwise
,
vpon
our
King
should
his
Crowne
flourish
,
and
peace
should
be
on
our
Israel
all
our
life
long
.
Thus
much
the
Lord
vouchsafe
to
eff●ct
,
and
if
there
be
any
remnant
of
rage
or
of
malice
in
our
forraine
enemies
,
(
if
we
haue
any
,
)
or
in
our
domestique
Vnderminers
,
(
as
I
feare
we
haue
too
many
,
)
He
vouchafe
to
crosse
,
restraine
,
and
disappoint
,
making
them
and
their
deuices
like
the
vntimely
fruite
of
a
woman
that
neuer
seeth
the
sunne
,
or
like
the
Spiders
webbe
,
or
Cockatrice
egges
,
that
either
maketh
no
cloth
,
or
tendeth
to
the
destruction
of
the
deuisers
:
Euen
the
Lord
our
God
mercifully
grant
,
and
worke
this
for
●esus
Christ
his
sake
.
To
whom
with
the
Father
,
and
the
holy
Ghost
,
be
all
praise
and
thankes-giuing
,
for
euer
.
Amen
,
Amen
.
A
SERMON
VPON
THE
TWENTYNINTH
OF
IOB
.
THE
SEVENTH
SERMON
.
IOB
,
29.
verse
14.
I
put
on
righteousnesse
and
it
clothed
me
,
my
Iudgement
was
as
a
Robe
and
a
Diadem
.
IOB
,
that
worthy
seruant
of
God
,
so
pious
and
righteous
,
euen
in
prosperity
,
that
the
Deuill
himselfe
could
not
find
a
hole
in
his
coate
,
Iob
1.
so
patient
and
constant
vnder
the
crosse
,
(
or
rather
vnder
a
world
of
crosses
,
)
that
he
is
set
forth
by
Saint
Iames
,
for
a
patterne
,
and
example
of
patient
enduring
,
Iames
the
5.
so
gracious
and
inward
with
God
,
that
the
Prophet
Ezechiel
ranketh
him
among
them
that
found
especiall
fauour
in
Gods
sight
,
euen
with
Noah
and
Daniel
,
Ezek.
14.
Briefely
,
so
rich
in
all
spirituall
knowled●●
▪
●nd
endued
with
such
a
principall
measure
of
Gods
spirit
,
tha●
Moses
himselfe
disdained
not
to
become
his
Interpreter
,
as
some
of
the
Ancients
haue
thought
;
But
as
is
probably
conceited
,
Hieronym
in
Catalog
.
so
priuiledged
,
is
the
Pen-man
of
the
words
which
I
haue
read
vnto
you
;
and
therefore
the
same
ought
highly
to
be
regarded
and
obserued
for
the
excellency
of
his
person
that
spake
so
,
as
no
doubt
,
he
was
moued
by
the
holy
Ghost
.
Now
as
Christ
saith
in
the
Gospell
,
This
voyce
came
not
for
my
sake
,
but
for
yours
.
And
as
Saint
Paul
saith
to
the
Corinthians
,
These
things
haue
I
figuratiuely
transferred
to
myselfe
,
and
to
Apollo
for
your
sakes
,
that
yee
might
learne
in
vs
,
not
to
thinke
of
men
aboue
that
which
is
written
.
So
we
ought
to
perswade
our selues
,
that
Iob
telling
vs
so
much
as
he
doth
in
my
Text
,
touching
his
vpright
carriage
in
his
place
of
Gouernement
,
did
it
not
so
much
to
magnifie
himselfe
:
no
,
nor
to
iustifie
himselfe
,
(
except
it
were
against
his
Backe-biters
,
)
as
to
set
before
vs
as
it
were
in
a
glasse
,
what
are
the
speciall
duties
of
them
that
be
in
place
of
gouernment
.
[
I
put
on
righteousnesse
,
and
it
clothed
me
,
&c.
]
As
if
he
said
;
Others
made
it
their
care
to
strowt
it
,
and
to
stout
it
,
and
to
braue
it
in
costly
apparell
,
as
though
thereby
they
would
procure
respect
and
esteeme
to
their
place
;
but
my
delight
was
to
doe
Iustice
,
and
Iudgement
;
to
helpe
them
to
right
that
suffered
wrong
,
to
relieue
the
oppressed
,
that
is
,
as
farre
as
was
possible
,
and
as
much
as
l●y
in
me
,
to
helpe
euery
one
to
his
owne
;
This
was
my
Robe
,
and
my
Diademe
,
and
my
Crowne
of
reioycing
.
This
I
take
to
be
the
meaning
,
and
summe
of
my
Text.
Now
for
the
explicating
of
the
words
,
I
doe
not
thinke
good
to
make
a
long
discourse
vnto
you
of
Robe
and
Diadem
,
(
as
Hierome
doth
some-where
of
Ephod
and
Ephod-Bad
,
Iudgement
;
Iustice
is
the
vertue
or
good
quality
,
Iudgement
the
exercise
and
practice
of
it
.
Iustice
is
considered
as
inherent
in
our selues
,
Iudgement
hath
relation
vnto
others
,
euen
to
them
with
whom
we
haue
dealing
.
Briefely
,
Iustice
is
the
letter
of
the
Law
,
and
tenor
of
right
;
Iudgement
is
taken
often
for
the
qualifying
of
it
by
conscience
and
equity
.
On
these
three
points
hang
all
the
speciall
differences
betweene
Iustice
and
Iudgement
.
Hauing
thus
holpen
some
of
you
for
the
better
vnderstanding
of
the
words
;
we
will
come
now
to
the
matter
,
and
take
it
before
vs
as
it
lieth
,
for
this
shall
be
my
method
,
and
all
the
diuision
that
I
will
make
.
I
put
on
Righteousnesse
,
&c.
In
the
Scriptures
,
(
if
you
obserue
them
,
)
you
shall
finde
the
qualities
of
the
mind
to
be
expressed
,
or
at
the
least
,
shadowed
by
the
apparell
of
the
body
;
and
the
getting
or
possessing
of
these
qualities
,
to
the
attiring
or
adorning
of
the
same
.
You
know
what
Saint
Peter
saith
,
Decke
your selues
with
lowlinesse
,
knit
it
vnto
y●u
,
make
it
your
girdles
as
it
were
.
And
Saint
Paul
to
the
Galatians
;
As
many
as
are
baptized
,
haue
put
on
Christ
.
And
to
the
Romanes
,
Put
yee
on
the
Lord
Iesus
,
make
him
your
bearing-cloth
,
as
it
were
.
So
to
the
Ephesians
,
Cast
off
conce●ning
the
conuersation
in
times
past
the
old
man
,
&c.
and
put
ye
on
the
new
man
,
make
him
your
inwa●d
garment
.
As
Elect
of
God
,
holy
and
beloued
,
put
on
the
Bowels
of
mercies
,
gentlenesse
,
humblenesse
of
mind
,
meekenesse
long
suffering
;
make
them
your
outward
garment
.
Many
such
places
may
be
found
in
the
new
Testament
.
For
the
old
,
let
one
be
in
stead
of
all
,
Let
not
mercy
and
truth
forsake
thee
,
bind
them
on
thy
necke
,
(
make
them
thy
chaine
,
)
and
write
them
vpon
the
Table
of
thine
heart
;
make
them
thy
Tablet
;
I
will
trouble
you
with
no
more
Citations
.
Now
this
and
the
like
kinde
of
phrasing
,
may
be
thought
to
be
vsed
by
the
holy
Ghost
,
for
two
causes
:
First
,
because
wee
are
dull
of
vnderstanding
,
and
cannot
conceiue
of
spirituall
matters
,
but
by
carnall
descriptions
;
secondly
,
because
he
would
draw
vs
away
from
that
which
is
viler
,
to
that
which
is
more
precious
from
that
which
is
pleasing
to
our
senses
,
to
that
which
is
profitable
to
our
soules
.
Further
,
this
phrasing
,
our
Sauiour
and
his
seruants
may
be
obserued
to
haue
vsed
in
others
matters
besides
apparell
.
Doe
you
tell
me
that
my
mother
,
and
my
brethren
would
speake
with
me
?
Hee
that
doth
the
will
of
my
Father
in
heauen
,
the
same
is
my
brother
,
sister
,
and
mother
.
He
doth
not
deny
his
carnall
kindred
,
but
preferreth
the
Spirituall
.
So
in
Saint
Iohn
,
Doe
ye
aske
me
who
hath
brought
me
meat
?
My
meate
is
to
doe
the
will
●f
him
that
sent
me
.
So
againe
,
If
the
Sonne
hath
set
you
free
,
then
are
y●u
free
indeed
,
but
if
yee
commit
sinne
,
then
are
yee
the
seruants
of
sinne
.
So
the
Apostle
;
Godlinesse
is
great
riches
,
if
a
man
be
content
with
that
he
hath
,
&c.
Would
yee
know
what
Sacrifices
be
best
?
To
doe
good
,
and
to
distribute
forget
not
,
for
with
such
Sacrifices
God
is
well
pleased
.
So
Bernard
,
Chrysostome
and
Origen
.
Prosper
.
To
fast
from
sinne
.
So
Prosper
,
The
best
keeping
of
Holy-dayes
,
is
to
feriat
from
dead
workes
.
Yea
,
out
of
the
Church
you
shall
find
this
figure
and
phrasing
to
be
vsed
.
Where
are
your
children
,
Epaminondas
?
My
children
are
my
victories
,
said
he
▪
and
namely
,
that
gott●n
at
Leuctra
,
they
will
perpetuate
my
name
.
Who
is
the
best
Patriot
?
A
good
Conscience
.
What
true
Nobility
?
Vertue
.
To
returne
to
the
faithfull
;
Nazianz●n
hath
a
good
speech
to
our
purpose
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Tert●ll
.
de
cult●s
foeminarum
.
Thus
he
:
and
Tertullian
before
him
,
Vestite
vos
Serico
probitatis
,
&c.
Put
on
the
Silke
of
honesty
,
th●●iffiny
(
as
it
were
)
of
Sanctimony
,
and
the
purple
of
Chastity
,
Taliter
pigm●ntatae
D●um
habebi●●s
amator●m
.
If
you
trimme
your selues
thus
,
nay
,
if
you
paint
your selues
with
this
kind
of
painting
,
you
shall
haue
God
himselfe
your
Louer
.
By
this
time
,
I
know
,
you
are
more
then
satisfied
,
that
●ob
,
in
saying
,
he
did
put
on
Iustice
,
(
made
it
his
garment
,
)
did
speake
no
strange
thing
,
but
that
which
many
,
both
of
the
Church
&
out
of
the
Church
,
haue
spoken
.
And
this
,
to
drawe
vs
from
that
which
is
too
much
●steemed
,
to
that
which
ought
onely
or
chiefely
to
be
esteemed
.
Certainely
gold
,
and
siluer
,
and
purple
,
and
scarlet
,
and
the
like
,
and
garments
,
and
ornaments
,
made
of
the
same
,
are
not
of
themselues
common
,
Euery
creature
of
God
is
good
,
saith
Saint
Paul
:
And
euery
Ordinance
of
man
,
(
not
repugnant
to
the
Ordinance
of
God
,
)
is
obediently
to
bee
yelded
vnto
,
saith
St.
Peter
.
2.
Chron.
29.
And
He
that
hath
set
some
aboue
their
brethren
in
dignity
,
Meates
for
the
belly
,
and
the
belly
for
meates
(
saith
the
Apostle
:
)
And
so
apparell
for
the
backe
,
God
shall
destroy
both
the
one
and
the
other
.
True
,
yet
as
he
that
wea●eth
,
should
not
despise
him
that
weareth
not
;
So
he
that
weareth
not
,
should
not
iudge
him
that
weareth
;
for
God
hath
called
vs
in
peace
.
This
I
speake
,
not
to
giue
way
to
braueing
and
flaunting
,
(
the
speciall
sinne
of
this
age
,
for
the
which
the
Land
mourneth
,
and
fadeth
,
and
seemeth
to
be
pressed
downe
with
it
,
as
a
Cart
is
pressed
that
is
full
of
sheaues
,
as
the
Scripture
speaketh
,
)
or
to
excuse
them
that
offend
that
way
:
By
no
meanes
,
but
to
remoue
superstition
,
and
to
iustifie
distinction
of
degrees
,
euen
by
outward
deportment
.
For
there
haue
beene
,
and
yet
are
,
Monks
&
Fryers
,
that
haue
pleased
themselues
,
and
bragged
to
others
,
of
the
homelinesse
of
their
Weeds
,
as
if
they
merited
thereby
,
and
were
more
perfit
then
other
men
;
when
as
generally
they
did
tread
downe
Pride
with
greater
pride
,
as
Plato
said
of
the
Cynicke
.
Againe
,
there
haue
beene
some
,
euen
the
Spartans
by
name
,
who
by
equalling
the
Plebeians
with
their
Magistrates
and
Nobles
for
habit
,
made
the
one
sort
more
contemptible
,
and
the
other
too
sawcy
and
insolent
.
The
point
that
hitherunto
I
haue
insisted
vpon
,
is
this
▪
Iustice
is
the
best
Robe
for
a
Magistrate
,
for
it
is
the
inward
,
but
yet
the
outward
is
not
to
be
condemned
,
nor
contemned
nei●her
,
for
that
was
no
part
of
Iobs
meaning
,
no
more
then
it
was
C●rists
,
to
condemne
the
moderate
care
for
the
things
of
this
life
,
by
saying
,
either
as
he
doth
Iohn
6.
Labour
not
for
the
mea●e
which
perisheth
,
but
for
that
which
endureth
to
euerlasting
life
,
which
the
●onne
of
man
will
giue
vnto
you
.
Or
as
he
doth
,
Math.
6.
Lay
not
vp
for
your selues
Treasures
on
earth
,
wh●re
the
moth
,
and
canker
doe
corrupt
,
&c.
but
lay
vp
for
your selues
Treasures
in
heauen
,
&c.
The
truth
is
,
that
though
one
thing
be
necessary
,
and
Iob
did
chuse
the
better
part
,
yet
other
things
haue
their
vse
,
Nathaniel
,
Iohn
1
?
Shall
Chris●
come
out
of
Galilee
?
Search
and
looke
:
for
●ut
of
Galilee
ariseth
no
Prophet
,
There
is
one
Prophet
more
,
Micaiah
by
name
,
but
he
neuer
prophecieth
any
good
vnto
me
:
No
more
will
hee
to
thee
,
by
all
likely-hood
.
To
this
effect
Ahab
,
1.
Kings
22.
But
what
said
Iehosaphat
?
Let
not
the
King
of
Israel
say
so
.
And
Philip
,
Come
and
see
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Prouerbe
among
the
Iewes
to
this
day
.
)
And
Nicodemus
;
Doth
our
Law
iudge
a
man
,
except
he
be
first
heard
?
The
Iudges
in
Athens
tooke
a
corporall
oath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
to
heare
both
parts
indifferently
.
And
the
saying
is
well
known
:
He
that
giueth
Sentence
,
hearing
but
one
side
,
Seneca
in
Medea
.
though
it
may
perhaps
be
iust
,
yet
himselfe
is
surely
vniust
.
It
is
not
the
manner
of
the
Romanes
,
(
said
Festus
,
Acts
25.
)
to
deliuer
any
man
to
die
,
before
he
which
is
accused
,
haue
the
accuser
face
to
face
,
and
haue
licence
to
answere
for
himselfe
,
concerning
the
c●ime
laid
against
him
.
Therefore
inexcusable
was
the
fault
of
Pilate
,
that
suffered
himselfe
to
be
borne
downe
by
the
preiudicatory
exclamation
of
Christs
enemies
,
Iohn
18.
If
he
were
not
an
euill
doer
,
wee
would
not
haue
deliuered
him
vnto
thee
.
If
it
be
enough
to
accuse
,
who
shall
be
innocent
,
said
the
Emperour
?
And
Innocency
it selfe
may
be
condemned
,
Am●●an
.
Marcell●n
.
if
Preiudice
sit
vpon
the
Bench.
The
Story
of
Caesar
would
be
remembred
:
He
had
a
preiudicate
opinion
against
Ligarius
,
Gregory
Nazianzens
,
Vide
Vlpian
.
ca.
5.
de
poe●●s
,
ex
Iacobo
Simanca
,
5.
de
Rep.
ca.
17.
pu
.
264.
(
if
their
offences
be
not
hainous
,
)
though
there
be
proofe
against
them
,
then
to
hang
one
true
man
vpon
presumption
.
For
the
Felon
escaping
at
this
time
,
may
come
into
the
net
againe
,
according
to
the
manner
,
and
then
he
may
receiue
the
wages
of
his
iniquity
,
and
no
man
pity
him
;
but
life
being
taken
away
,
cannot
be
restored
.
As
,
In
Bello
non
bis
peccatur
,
Lamachus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lege
Veget.
li.
1.
cap.
13.
Tacitus
.
No
more
is
it
in
cases
of
life
.
But
you
will
say
,
Better
to
haue
a
mischiefe
th●n
an
inconuenience
;
And
Habet
aliquid
ex
iniquo
omne
magnum
exemplum
,
quod
contra
singulos
vtilitate
publica
rependitur
:
Euery
great
example
hath
some
iniquity
in
it
,
somewhat
that
may
be
hurtfull
to
some
particular
persons
,
which
yet
is
recompensed
by
the
publicke
good
.
I
answere
,
For
pecuniary
mulcts
,
and
such
punishments
,
as
doe
not
reach
to
the
taking
away
of
life
,
or
limbe
,
in
the
name
of
God
,
let
the
Magistrate
vse
his
discretion
,
I
will
not
be
against
the
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
make
some
smart
for
example-sake
:
but
for
life
cases
,
(
when
life
is
at
the
stake
,
)
I
thinke
S.
Pauls
rule
is
to
be
followed
,
as
well
in
that
case
as
any
other
,
Wee
may
not
doe
euill
,
that
good
may
come
thereof
;
Seneca
lib.
1
de
Ira
cap.
16.
which
in
briefe
was
thus
.
A
couple
of
Souldiers
going
abroad
to
forrage
,
when
they
had
beene
forth
a
time
,
at
the
length
one
of
them
returneth
alone
without
his
fellow
.
It
was
obserued
,
complained
on
,
and
he
brought
before
the
Iudge
Martiall
,
who
charged
him
with
the
murthering
of
his
fellow
;
but
he
denied
it
,
and
besought
liberty
to
seeke
out
his
fellow
.
It
would
not
bee
granted
,
but
he
was
condemned
to
die
,
and
a
Centurion
charged
to
carry
him
out
of
the
Campe
,
according
to
the
manner
,
and
to
see
execution
done
.
When
they
came
to
the
place
of
execution
,
behold
,
the
Souldier
that
had
beene
missing
,
appeared
,
and
then
there
was
great
ioy
betweene
him
and
his
fellow
,
and
in
the
whole
presence
also
,
who
were
glad
to
haue
life
saued
:
The
Centurion
also
thought
hee
could
doe
no
lesse
,
but
bring
the
supposed
murderer
backe
,
for
as
much
as
hee
,
for
whose
sake
he
was
to
die
,
was
found
to
be
aliue
.
He
thought
also
(
I
warrant
you
,
)
that
he
should
haue
great
thanks
of
the
Iudge
for
stopping
wrong
;
but
heare
what
followed
,
heare
,
and
wonder
.
The
Iudge
,
Piso
by
name
,
(
let
him
be
named
and
remembred
to
his
perpetuall
shame
,
)
condemneth
all
three
to
die
.
The
first
,
because
he
had
condemned
him
before
;
the
second
,
because
he
was
the
cause
that
his
fellow
was
condemned
;
the
third
,
because
he
had
not
done
execution
vpon
the
condemned
.
Thus
,
said
Seneca
,
Excogitauit
quemadmodum
tria
crimina
faceret
,
quia
●ullum
inuenerat
,
He
was
so
witty
,
that
he
was
able
to
make
three
crimes
of
neuer
a
one
.
For
the
point
;
This
Piso
being
neither
absurd
for
conceit
,
nor
very
bad
for
disposition
,
(
for
so
it
is
written
of
him
,
)
had
some
reason
to
moue
him
to
doe
as
he
did
,
and
in
likely-hood
this
,
that
he
would
Sancire
Disciplinam
militar●m
,
by
the
death
of
three
:
both
to
make
Souldiers
affraid
to
straggle
,
and
Vnder-Officers
wary
to
fulfill
the
command
of
the
Superiour
,
without
staggering
.
Howbeit
though
Piso
would
wash
himselfe
in
Niter
,
as
our
Iob
speaketh
,
yet
he
cannot
blot
out
the
staines
of
hard-hartednesse
;
And
cruelty
is
cruelty
,
howsoeuer
it
be
coloured
and
plastered
.
Well
,
we
haue
seene
that
Preiudice
is
a
great
hinderer
of
Iustice
,
and
it
is
not
excused
by
pretence
of
publicke
good
.
Thus
farre
we
are
gone
.
A
second
hinderer
of
Iustice
,
(
and
staine
to
the
Magistrate
,
Partiality
.
If
there
come
into
your
company
a
man
with
a
gold
Ring
,
and
in
goodly
apparell
,
and
there
come
in
also
a
man
in
vile
rayment
,
and
yee
haue
respect
to
him
that
weareth
the
gay
clothing
,
and
say
vnto
him
,
Sit
thou
here
in
a
good
place
;
and
say
vnto
the
Poore
,
Stand
thou
there
,
or
sit
here
vnder
my
foot-stoole
,
are
ye
not
partiall
in
your
s●lues
,
and
are
become
Iudges
of
●uill
thoughts
?
Thus
Saint
Iames
concerning
priuate
Partiality
.
The
like
we
are
to
thinke
also
of
publike
.
If
they
that
are
in
Commission
should
say
,
Da
Trebio
,
Pon●
ad
Trebium
,
You
shall
haue
no
respect
of
persons
in
Iudgement
,
but
shall
heare
the
small
as
well
as
the
great
,
you
shall
not
feare
the
face
of
man
.
Mishpat
mutteh
,
that
is
,
Iudgement
turned
from
the
bias
,
as
it
were
,
as
the
Hebrew
Interpreter
doth
expound
it
.
Yea
,
and
nature
taught
the
naturall
Poet
to
condemne
it
for
a
great
sinne
in
the
Gouernours
,
when
they
doe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
depraue
Iudgements
by
partiall
inclining
to
one
side
.
What
a
shame
was
that
for
Cesar
,
to
confesse
,
Melior
causa
Cassij
,
sed
denegare
Bruto
nihil
possum
?
Cassius
his
cause
is
better
,
but
Brutus
must
goe
away
with
the
cause
,
because
he
is
neerer
vnto
me
:
Haec
caro
tangit
Brutum
.
Also
Henry
the
Emperour
(
the
seuenth
of
that
name
,
)
is
much
taxed
in
Story
,
for
that
being
appealed
vnto
by
a
couple
of
Lawyers
,
who
contended
about
the
Soueraignty
of
the
Emperour
,
making
their
agreement
betweene
them
,
that
he
for
whom
the
Emperour
should
giue
Sentence
,
sh●uld
win
an
horse
of
his
fellow
;
He
faire
pronounced
truth
to
be
on
his
side
,
that
spake
most
for
his
power
&
authority
;
whereupon
this
Prouerb
was
taken
vp
,
Alter
respondit
aequum
,
sed
alter
habet
Equum
:
Such
a
one
hath
right
on
his
side
,
but
the
other
rides
the
horse
.
Thus
you
heare
how
Partiality
hath
peruerted
right
,
&
corrupted
Iudgement
,
euen
in
the
highest
Magistrates
;
&
th●refore
not
to
be
doubted
,
but
inferiour
Magistrates
be
somtimes
tainted
.
How
can
they
chuse
,
all
the
while
they
cannot
see
all
things
themselues
,
but
must
follow
the
leading
of
others
who
may
be
deceiued
&
deceiue
?
Therefore
the
Shrieues
are
to
be
admonished
,
that
they
returne
none
for
Inquest
men
,
that
are
like
to
serue
mens
turnes
for
the
tryall
of
Nisipriusses
,
or
which
will
helpe
to
cast
away
men
vpon
displeasure
,
but
such
as
are
esteemed
men
of
vertue
,
(
or
worth
,
)
Men
fearing
God
,
hating
couetousnesse
,
and
no
way
obnoxious
.
For
as
the
inward
senses
may
be
abused
,
Who
shall
deliuer
vs
out
of
the
hands
of
these
mighty
Gods
?
and
so
,
many
haue
said
,
Who
can
withstand
an
Army
of
Angels
,
(
of
golden
Angels
?
)
But
as
Austine
said
,
Aliud
est
ridere
,
aliud
resp
ndere
:
It
is
one
thing
to
iest
,
another
thing
to
answere
:
So
I
thinke
,
such
a
sinne
as
Bribery
is
,
must
be
beaten
downe
,
and
broken
in
pieces
,
more
grauely
and
more
substantially
,
then
by
breaking
of
Iests
.
It
is
a
truth
,
that
corruption
is
a
very
old
sinne
,
euen
Hesiod
,
that
liued
seuen
or
eight
hundred
yeeres
before
Christ
,
complaineth
,
that
his
brother
went
beyond
him
,
by
bribing
of
Magistrates
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
honouring
such
as
deu●ur●d
gifts
▪
)
And
Plato
long
after
him
,
yet
long
before
Christ
,
reciteth
a
Sentence
of
an
old
Poet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
gift
is
as
a
precious
stone
in
the
eyes
of
him
that
hath
it
,
it
prospereth
whither-soeuer
he
turneth
it
.
A
mans
gift
maketh
roome
for
him
,
and
bringeth
him
befo●e
great
men
.
Yea
,
God
himselfe
by
Moses
,
in
Deut.
sheweth
the
great
strength
of
gifts
,
or
the
great
weakenesse
of
man
to
withstand
them
.
A
gift
,
(
saith
he
,
)
doth
blind
the
eyes
of
the
wise
,
and
peruerteth
the
words
of
the
iust
,
therefore
thou
shalt
not
take
a
gift
.
As
if
he
told
vs
,
that
there
was
,
I
know
not
what
poyson
in
them
,
(
and
indeed
,
men
vse
to
say
,
that
beneficia
be
venificia
,
)
that
the
very
handling
of
them
,
will
infect
a
man
;
Pliny
li.
32
c
1.
As
●liny
writeth
of
the
fish
called
Torpedo
,
that
if
a
a
man
touch
it
not
onely
with
his
hand
,
but
with
sticke
or
rod
,
or
such
like
,
it
will
benumme
him
:
And
as
Scholers
know
,
that
D●mosthenes
by
poysoning
Harpalus
his
Goblet
,
was
tempted
and
weighed
to
fauour
his
cause
,
to
the
great
danger
of
his
Countrey
,
and
vnto
his
owne
vtter
shame
.
No
man
doubteth
but
Samuel
his
sonnes
were
well
brought
vp
by
their
Father
,
and
so
was
Gehesi
,
as
well
by
his
Master
Elisha
,
and
Iudas
best
of
all
,
at
the
feet
of
our
Sauiour
:
The
Labourer
is
worthy
of
his
reward
:
And
,
Thou
shalt
not
muzzle
the
mouth
of
the
Oxe
,
that
tread●th
out
the
Corne.
And
if
we
thinke
them
worthy
their
hyre
,
that
gather
stones
out
of
the
fields
to
mend
the
high-wayes
,
or
that
doe
plucke
vp
weeds
out
of
a
Garden
,
that
the
good
herbes
may
haue
the
more
roome
,
and
grow
the
better
▪
then
how
can
we
honour
or
reward
them
too
much
,
that
doe
plow
vp
iniquity
by
the
rootes
,
and
doe
take
all
offences
out
of
Church
,
and
Common-weale
?
Therefore
such
Fees
as
are
granted
them
by
Law
,
let
them
take
in
the
Name
of
God
,
no
man
is
to
grudge
at
it
.
Onely
this
I
aduise
,
and
admonish
,
and
pray
,
that
they
that
be
in
authority
,
whether
Ciuill
persons
or
Ecclesiasticall
,
yea
,
and
their
seruants
also
would
thinke
I●hn
Baptists
charge
to
the
Souldiers
in
Saint
Luke
,
to
belong
to
themselues
,
Vse
no
violence
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tosse
no
man
to
and
fro
,
)
get
nothing
by
sycophansie
,
and
be
content
with
your
wages
,
whatsoeuer
is
taken
aboue
,
that
is
euill
.
Bernard
●
.
de
Considerat
.
returning
from
Denmarke
,
where
he
had
imployment
,
all
weary
and
spent
,
at
the
length
got
to
Florence
,
and
there
he
is
honorably
receiued
and
entertained
by
the
Bishop
,
who
also
at
his
departure
bestoweth
an
horse
vpon
him
to
carry
him
to
Pisa.
But
what
followed
?
The
next
day
,
(
the
very
next
day
,
as
I
remember
,
saith
Bernard
,
)
the
Bishop
followed
after
,
hauing
a
matter
in
the
Court
,
and
the
day
of
hearing
being
at
hand
,
he
therefore
seeketh
voyces
,
and
at
the
length
commeth
to
Martin
,
and
craueth
his
furtherance
;
to
whom
he
said
,
Decepisti
me
,
nesciebam
tibi
imminere
negotium
,
Thou
hast
deceiued
me
,
I
did
not
know
that
thou
hadst
a
cause
towards
hearing
;
take
thy
horse
againe
,
I
will
none
of
him
:
and
so
presently
rest●red
him
vnto
him
.
Bernard
,
euen
so
long
agoe
,
maruelleth
at
this
example
,
and
saith
it
was
alte●ius
seculi
,
fitter
for
a
lesse
corrupt
age
,
then
that
wherein
he
liued
.
Yet
I
doubt
not
,
but
the
like
is
vsually
practised
by
many
Iudges
of
our
time
,
and
namely
by
them
that
heare
me
this
day
:
for
I
heare
well
,
yea
,
very
well
of
them
.
But
as
Physicions
in
their
Doses
,
doe
not
intend
,
that
the
Physicke
which
they
minister
,
should
worke
an
especiall
effect
in
euery
part
of
the
Patients
body
,
but
in
that
onely
that
is
affected
:
And
as
Captaines
in
the
warres
,
doe
cause
alarmes
to
be
sounded
,
not
because
they
thinke
all
,
or
the
most
part
to
be
asleepe
,
but
lest
any
should
be
vnready
;
So
the
Preachers
duty
is
,
to
lift
vp
his
voyce
like
a
Trumpet
,
and
to
hold
forth
,
(
as
it
were
)
the
Word
of
medicinable
exhortation
:
if
any
haue
need
,
there
it
is
ready
;
if
they
haue
no
need
,
the
Preacher
hath
shewed
his
good
will
,
and
the
same
shall
returne
as
a
blessing
into
his
bosome
.
Enough
of
Bribery
,
whether
in
higher
degrees
or
lower
.
The
fourth
and
last
thing
that
I
proposed
for
a
c●rrupter
of
Iustice
,
is
Precipitancie
.
—
Qui
non
moderabitur
irae
.
infectum
volet
esse
,
dol●r
quod
suaserit
&
mens
,
Ashrei
hadaijan
sheme
chammets
dino
,
Blessed
is
that
Iudge
doth
Fermentare
,
(
is
well
aduised
of
)
his
Sentence
.
Ionathan
,
Mephibosheths
father
?
So
before
this
,
if
Putifer
had
not
beene
too
hasty
,
Histor.
Tripart
.
lib.
9.
cap.
30.
hee
had
not
committed
that
horrible
massacre
in
Thessalonica
,
which
afterwards
he
rued
and
repented
,
almost
in
sacke-cloth
and
ashes
.
Certainely
for
tryall
of
small
matters
,
such
as
are
pecuniary
and
the
like
,
it
is
not
amisse
,
that
there
be
an
hastening
to
ripenesse
,
which
when
it
is
attained
vnto
,
it
is
a
wrong
to
deferre
Iudgement
any
longer
;
lest
it
befall
the
litigants
,
as
it
did
a
certaine
Great
man
in
his
exile
,
that
they
had
cause
to
say
with
him
,
We
had
beene
vndone
,
if
we
had
beene
vndone
:
I
meane
,
and
they
meant
,
if
the
matter
had
gone
against
them
,
they
had
beene
quite
vndone
;
and
yet
though
it
goe
with
them
,
they
are
more
then
halfe
vndone
,
they
had
spent
so
much
in
the
suite
.
But
now
for
matters
of
life
and
death
,
I
am
of
his
minde
,
that
thought
and
said
,
Nulla
vnquam
de
mo●te
hominis
cunctatio
longa
,
I●uenal
.
Satyr.
6.
A
man
cannot
be
too
well
aduised
of
that
which
he
cannot
mend
,
or
make
amends
:
for
when
once
it
is
done
,
Surely
,
There
is
hope
of
a
tree
if
it
be
cut
downe
,
that
it
will
yet
sprout
againe
,
and
that
the
tender
branch
there
of
will
not
cease
;
but
man
dy●th
,
&c.
and
where
is
he
?
he
lyeth
downe
and
riseth
not
,
till
the
heauens
be
no
more
,
that
is
,
till
there
bee
an
end
of
this
world
.
What
then
?
Doe
I
speake
against
Iustice
,
or
expedition
for
,
or
in
Iustice
?
No
,
but
against
Precipitancy
in
doubfull
cases
,
and
especially
if
they
concerne
life
.
For
if
a
man
be
a
Murderer
,
Burglarer
,
or
Robber
to
day
,
he
will
be
so
to
morrow
,
and
bee
found
so
the
third
day
,
or
the
third
weeke
,
or
the
third
moneth
,
&c.
and
then
when
there
is
good
certainty
,
let
him
suffer
,
a
Gods-name
.
How
many
haue
taken
it
vpon
their
deaths
,
that
they
were
innocent
touching
the
crime
laid
to
their
charge
,
and
after
their
deaths
it
was
made
manifest
that
they
were
innocent
indeed
,
but
in
vaine
?
Their
liues
could
not
be
giuen
to
them
againe
.
Now
in
such
a
case
,
it
is
not
enough
for
the
Inquest
to
lay
the
fault
vpon
the
witnesses
,
nor
yet
for
the
Iustices
to
lay
the
fault
vpon
the
twelue
men
,
(
for
euery
man
shall
beare
his
owne
burden
;
And
as
the
righteous
shall
liue
by
his
owne
faith
,
so
the
vnrighteous
shall
die
for
his
owne
faultinesse
;
and
a
pillow
of
blood
is
a
very
hard
pillow
for
a
tender
conscience
to
take
rest
vpon
,
harder
then
the
pillow
of
stones
in
Genesis
;
They
should
seeke
and
make
search
,
and
inquire
diligently
;
and
if
it
be
true
,
and
the
thing
certaine
,
&c.
then
thou
shalt
not
faile
to
slay
them
,
&c.
And
as
Iob
professed
,
that
he
did
in
these
words
▪
The
cause
which
I
knew
not
,
I
searched
out
.
Otherwise
if
the
matter
be
not
euident
,
it
is
better
to
be
slow
then
forward
,
lest
Cinna
,
Cesars
friend
,
be
slaine
in
place
of
Cesars
enemy
,
(
that
had
railed
vpon
him
)
as
in
the
Romane
Story
;
And
lest
Histiaeus
make
the
shoo
,
and
Aristag●ras
weare
it
,
as
in
the
Greeke
Story
;
And
lest
that
one
sowe
,
and
another
reape
,
as
in
the
Gospell
;
I
meane
,
lest
one
commit
the
offence
,
and
another
be
punished
.
If
the
least
imputation
of
cruelty
did
sticke
to
your
reputation
,
(
Honorable
men
and
brethren
)
if
it
might
be
said
of
you
with
any
probability
,
which
was
said
of
Claudius
the
Emperour
,
that
his
hands
were
otherwise
weake
and
feeble
,
Salus
Reipublicae
summa
Lex
:
)
but
I
perswade
my selfe
of
you
,
that
you
propend
thereunto
by
nature
,
and
specially
by
grace
,
and
that
you
say
many
times
to
your selues
,
when
you
are
about
to
giue
Sentence
,
as
the
successor
of
Claudius
did
,
when
a
Bill
was
brought
vnto
him
for
the
execution
of
a
man
condemned
,
Quam
vellem
,
nescirem
literas
!
Oh
that
I
could
not
write
my
name
!
Oh
that
another
had
my
roome
!
I
put
on
Righteousnesse
.
]
Wherein
I
haue
shewed
,
First
,
the
meaning
,
Fitnesse
and
vsualnesse
of
the
Phrase
;
secondly
,
for
the
Vettue
,
(
the
bulke
of
the
Phrase
,
)
how
necessary
and
goodly
it
is
;
the
goodliest
Robe
that
a
Magistrate
can
put
on
;
thirdly
,
and
lastly
,
what
be
the
hinderances
and
staines
of
it
.
First
,
Preiudice
;
Secondly
,
Partiality
;
Thirdly
,
Brib●ry
;
and
lastly
,
Precipitancy
.
Now
Iob
is
not
content
to
tell
vs
,
that
he
put
on
Iustice
,
but
addeth
,
[
it
clothed
me
:
]
Meaning
,
that
he
did
not
cast
it
behind
him
like
a
cloake
,
or
throw
it
about
him
like
a
mantle
to
couer
some
p●rts
,
and
to
leaue
the
others
vncouered
,
but
that
it
couered
him
on
all
parts
from
top
,
to
toe
,
like
the
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
was
a
long
Garment
downe
to
the
feet
,
)
mentioned
in
the
Reuelation
;
Ester
.
Meteranus
in
his
Belgicke
Story
,
The
blood
of
Iesus
Christ
cleanseth
vs
from
all
sinnes
▪
He
hath
washed
vs
in
his
blood
;
Wee
must
be
found
in
him
,
not
hauing
our
owne
righteousnesse
which
is
of
the
Law
,
but
that
which
is
by
the
faith
of
Iesus
Christ
,
euen
the
righteousnesse
of
God
through
faith
.
But
this
I
dare
boldly
say
,
that
it
yeeldeth
a
pleasant
sauour
vnto
the
nostrils
of
our
heauenly
Father
,
Faire
as
the
Moone
,
pure
as
the
Sunne
,
terrible
as
an
Armie
with
Banners
;
So
haue
some
applyed
that
of
the
Canticles
.
Without
Iustice
,
neither
City
,
Towne
,
nor
house
can
continue
,
said
another
.
Nay
,
very
theeues
cannot
liue
without
Iustice
,
(
without
parting
their
booties
,
equally
,
)
it
is
confessed
generally
;
Nay
,
Remota
Iustitia
,
quid
sunt
regna
,
nisi
magna
Latrocinia
,
de
Ciuit.
Dei
,
ca.
4.
said
Augustine
?
Take
away
Iustice
,
and
what
are
Kingdomes
else
but
great
theeueries
,
great
haunts
or
meetings
of
Theeues
?
Therefore
Iustice
being
so
goodly
,
so
pleasant
,
so
profitable
,
so
by
all
meanes
necessary
,
is
it
any
maruell
,
if
Iob
were
not
content
to
say
hee
put
it
on
,
but
add
eth
,
that
it
clothed
him
,
that
is
,
he
thought
himselfe
sufficiently
well
apparelled
while
he
had
Iustice
on
,
and
without
it
,
he
thought
himselfe
,
and
all
others
naked
?
Trauellers
write
(
N●than
Chytraeus
by
name
,
)
that
in
Padway
,
Iustice
is
described
in
a
publicke
place
betweene
a
paire
of
Scales
and
a
Sword
(
according
to
the
manner
,
)
with
these
two
verses
proceeding
from
her
mouth
,
Reddo
cuique
suum
,
sanctis
&
legibus
omne
,
Concilio
mortale
genus
ne
crimine
viuat
.
The
verses
are
but
clouter-like
,
(
vnworthy
such
an
Vniuersity
as
Padway
is
renowned
to
be
,
)
but
the
sense
is
good
,
and
for
the
shortnesse
of
them
,
Nathan
Chytr
.
they
may
the
better
be
remembred
.
I
giue
(
saith
Iustice
)
to
euery
one
his
owne
,
I
procure
and
winne
all
men
to
be
obedient
vnto
godly
Lawes
,
lest
otherwise
they
should
proue
criminous
,
that
is
grieuous
transgressors
.
It
is
so
;
where
there
be
not
wholeso●e
lawes
,
(
which
are
the
parents
of
Iustice
,
the
daughters
of
Prudence
,
the
Nurses
of
Vertue
,
the
Companions
of
Peace
,
the
Harbingers
of
Prosperity
,
&c.
)
there
all
things
goe
out
of
order
,
Seruanis
on
Horse
backe
,
(
as
in
the
booke
of
the
Preacher
,
)
and
masters
,
euen
Princes
on
foote
.
Like
Priest
like
people
,
as
in
the
Prophet
Esay
:
Like
buyer
,
like
seller
,
like
borrower
,
like
lender
,
as
Esay
againe
saith
;
Nay
,
then
no
buyer
,
or
seller
,
or
borrower
,
or
lender
,
but
all
vpon
snatching
and
catching
,
and
rapine
,
and
wrong
,
&
blood
toucheth
blood
,
and
He
that
refraineth
himselfe
maketh
himselfe
a
prey
.
Therefore
blessed
be
God
for
Lawes
,
There
is
no
power
but
of
God
,
Rom.
13.
)
Secondly
,
for
the
Kings
sake
,
who
is
the
immediat
sender
of
them
,
(
Rulers
are
sent
by
the
Prince
for
the
punishment
of
those
that
doe
ill
,
and
praise
of
them
that
doe
well
,
saith
St.
Peter
.
)
Thirdly
,
for
their
worke
sake
:
for
they
watch
ouer
vs
,
&
take
paines
for
our
good
,
that
we
may
lead
a
quiet
&
peaceable
life
,
in
all
godlinesse
&
honesty
;
that
we
mayeate
euery
man
his
owne
bread
,
&
drinke
euery
one
of
his
owne
Well
,
&
cloath
our selues
euery
one
with
his
owne
Wooll
,
and
sit
euery
man
vnder
his
owne
Vine
,
&
vnder
his
owne
Fig-tree
,
from
Dan
to
Beershebah
,
euen
from
one
end
of
the
Land
,
vnto
the
other
.
These
be
the
fruites
and
commodities
of
Magistracie
and
Iustice
,
many
and
singular
euery
way
.
But
where
those
be
wanting
both
,
or
one
of
them
,
(
Magistracy
as
in
the
dayes
of
the
●udges
:
There
was
no
King
in
Israel
,
but
euery
one
did
that
which
was
good
in
his
owne
eyes
;
Iustice
and
execution
,
as
Acts
the
18.
The
Grecians
tooke
Sosthenes
and
beat
him
before
the
Iudgement
seate
,
and
yet
Gallio
(
the
Gouernour
)
cared
nothing
for
these
things
,
)
there
the
earth
is
cleane
emptied
and
vtterly
spoyled
:
(
the
words
in
the
Originall
be
sounding
,
and
like
the
voyce
of
Thunder
,
Hibbok
,
tibbok
,
hibboz
,
tibboz
,
T●rtull●an
.
Hieronym
.
doe
call
Philosophers
.
But
to
them
that
haue
learned
Christ
aright
,
to
them
that
iudge
not
according
to
the
eye
,
but
with
righteous
iudgement
,
these
things
are
but
vaine
and
vile
.
Praises
they
esteeme
for
bubbles
,
and
applauses
for
babl●s
;
eminent
places
,
but
for
scaffolds
to
be
gazed
on
,
and
a
great
deale
●f
attendance
,
for
a
great
deale
of
adoe
&
trouble
;
Titles
of
honour
,
but
for
tittle-tattles
,
Robes
of
scarlet
,
or
purple
,
for
depriments
and
detriments
.
Indeed
there
was
a
great
King
,
Plutarch
in
Pericle
.
2.
Cor.
1.
that
they
neuer
caused
any
to
weare
a
mourning
gowne
;
or
rather
,
if
they
can
say
with
Saint
Paul
,
This
is
our
reioycing
,
euen
the
testimony
of
our
consciences
,
that
in
godly
purenesse
wee
haue
had
our
conuersation
in
the
world
.
And
with
Saint
Paul
againe
,
That
they
are
pure
from
the
blood
of
all
men
,
(
I
meane
that
they
shed
no
innocent
blood
.
)
And
lastly
with
Samuel
,
whose
Oxe
haue
I
taken
,
&
c
?
Whom
haue
I
hurt
,
or
of
whose
hand
haue
I
receiued
any
bribe
to
blind
mine
eyes
withall
,
&
c
?
This
is
a
Robe
that
will
better
grace
and
adorne
them
,
then
any
Scarlet
,
and
be
more
cordiall
to
their
inwards
then
any
B●zar-stone
,
and
more
comfortable
and
warme
to
their
stomackes
,
then
any
stomacher
of
Swans
skinne
,
or
whatsoeuer
is
most
warme
and
comfortable
.
But
I
haue
beene
too
tedious
.
The
Lord
make
that
which
hath
beene
spoken
,
profitable
vnto
vs
,
for
his
Sonne
Christs
sake
;
To
whom
with
the
Father
,
and
the
holy
Ghost
,
be
all
honor
and
glory
,
for
euer
,
and
euer
.
Amen
.
A
SERMON
VPON
THE
SIXTH
OF
IEREMY
.
THE
EIGHTH
SERMON
.
IEREMY
6.
verse
16.
Thus
saith
the
Lord
,
Stand
yee
in
the
wayes
,
and
see
,
and
aske
for
the
old
pathes
,
where
is
the
good
way
and
walke
therein
,
and
yee
shall
find
rest
for
your
soules
.
WERE
they
confounded
(
saith
Ieremy
in
the
Verse
immediatly
going
before
,
)
when
they
committed
abomination
?
No
,
they
were
not
abashed
at
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
neither
knew
they
shame
,
or
to
be
ashamed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
(
the
Hiphil
taken
passiuely
,
as
many
times
it
is
,
)
therefore
shall
they
fall
among
them
that
fall
in
the
time
that
I
visit
them
,
they
shall
be
made
to
fall
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cast
downe
)
saith
the
Lord
.
In
which
words
the
Prophet
sheweth
both
the
hidiousnesse
and
transcendent
greatnesse
of
the
sinnes
of
the
Iewes
,
as
also
the
fountaine
and
well-spring
thereof
.
It
is
a
bitter
thing
and
wicked
,
to
depart
from
the
Lord
by
any
kind
of
transgression
,
either
against
the
first
Table
,
or
against
the
second
.
But
now
when
a
man
hath
done
euill
,
to
blesse
himselfe
,
as
it
were
,
and
to
say
in
his
heart
,
that
no
euill
shall
happen
vnto
him
for
the
same
,
to
harden
his
face
like
the
Adamant
,
and
to
be
touched
with
no
remorse
or
shame
,
(
no
remorse
inwardly
,
no
shame
outwardly
,
)
not
to
blush
for
the
matter
,
nor
to
seeke
as
much
as
Figge-leaues
to
couer
his
nakednesse
.
This
argueth
both
the
height
of
presumption
,
and
the
depth
of
iniquity
and
villany
:
and
this
is
that
which
maketh
sinne
to
be
aboue
measure
sinfull
and
hatefull
.
Well
,
this
was
their
desperate
malady
and
the
fearefull
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Paroxysm
thereof
.
What
was
the
cause
?
(
for
me
thinks
the
Prophet
proceedeth
after
the
manner
of
Physicians
,
from
the
disease
,
to
the
Symptomes
;
from
the
Syptomes
,
to
the
causes
;
from
the
causes
,
to
the
remedies
.
)
They
knew
not
shame
;
The
light
of
Nature
that
was
in
them
,
they
had
for
the
greatest
part
extinguished
by
their
custome
of
sinning
:
And
as
for
others
that
should
reforme
and
reclaime
them
by
setting
before
them
the
things
that
they
had
done
,
and
by
thundring
forth
Gods
Iudgements
and
plagues
against
them
,
for
holding
the
truth
in
vnrighteousnesse
;
such
,
I
say
,
as
should
doe
this
great
worke
of
the
Lord
seriously
,
and
sincerely
,
they
wanted
.
Thus
the
people
perished
for
want
of
knowledge
,
for
want
of
knowledge
of
their
sinne
and
shame
:
and
in
this
forlorne
estate
the
Iewes
are
described
to
be
,
in
the
verse
before
my
Text.
In
my
Text
is
set
downe
the
last
thing
that
Physicians
doe
,
and
is
most
acceptable
to
the
Patients
,
(
namely
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
manner
and
medicine
for
cure
,
that
should
remoue
the
disease
,
and
bring
health
to
the
Patient
,
)
in
the
words
which
I
haue
read
vnto
you
:
Stand
vpon
(
or
neere
)
the
wayes
,
and
aske
for
the
old
pathes
,
(
or
euerlasting
pathes
,
)
where
is
the
goodway
,
and
goe
therein
,
and
find
rest
for
your
soules
.
As
if
he
said
,
One
of
the
greatest
causes
of
your
shamefull
and
shamelesse
carriage
,
both
towards
God
,
and
towards
man
,
at
the
leastwise
,
one
of
the
greatest
matters
that
you
can
pretend
for
your
excuse
,
is
ignorance
,
or
want
of
knowledge
of
the
will
of
God
,
that
you
doe
not
know
the
Royall
Lawe
;
that
your
Leuites
teach
you
not
Gods
Iudgements
and
Lawes
;
that
the
Priests
rebuke
not
in
the
gate
;
that
the
Prophets
sooth
you
in
your
sinnes
,
healing
the
wound
of
the
daughter
of
Gods
people
with
soft
words
,
&c.
But
how
?
The
Lord
hath
spoken
nothing
in
secret
,
neither
is
his
Word
darkenesse
,
neither
are
you
so
blind
,
that
you
need
alwayes
to
be
led
by
the
hand
.
Why
then
,
doe
you
not
take
Gods
Booke
into
your
hand
,
and
there
search
for
the
right
way
,
for
the
good
will
of
God
,
and
acceptable
and
perfect
?
Why
doe
you
not
learne
at
the
length
to
be
your
owne
caruers
?
or
if
that
place
be
so
difficult
,
that
you
cannot
vnderstand
it
,
why
doe
you
not
consult
the
more
learned
,
them
that
haue
their
wits
exercised
and
acquainted
with
the
Word
of
God
,
that
so
you
may
finde
satisfaction
,
and
rest
for
your
soules
?
This
know
for
a
surety
,
that
the
old
way
,
that
which
was
at
the
first
chalked
out
by
God
himselfe
in
Mount
Sinai
,
and
after
laid
open
by
Moses
the
man
of
God
,
and
the
Prophets
sithence
,
which
spake
and
wrote
as
they
were
moued
by
the
holy
Ghost
:
that
is
the
Good
way
,
and
the
straight
way
,
neither
is
there
straightnesse
or
goodnesse
in
any
other
.
This
I
take
to
be
the
true
coherence
of
the
words
of
my
Text
,
with
the
former
verse
,
and
also
the
naturall
meaning
of
them
;
wherein
note
with
me
three
things
.
1.
A
perswasion
,
consisting
of
diuers
branches
;
Stand
vpon
the
wayes
,
this
is
one
.
See
,
this
is
another
.
Aske
for
the
old
way
,
this
is
the
third
.
2.
A
correction
,
or
limitation
.
Aske
not
simply
for
the
old
way
,
(
for
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
may
be
called
old
in
comparison
,
which
in
comparison
of
old
truth
is
but
new
)
but
for
the
good
old
way
,
and
be
bold
to
walke
therein
.
3.
And
lastly
,
a
motiue
or
reason
drawne
ab
vtili
,
You
shall
find
rest
for
your
soules
,
that
is
,
you
shall
be
sure
to
find
it
.
Touching
the
first
.
When
the
Prophet
saith
,
Stand
neere
the
wayes
,
or
vpon
the
wayes
,
he
meeteth
with
and
striketh
at
two
vices
,
too
frequent
and
vsuall
in
all
ages
,
Epicurisme
,
and
Superstition
.
Many
there
be
,
that
make
no
reckoning
of
Religion
,
which
end
goeth
forward
,
nay
,
whether
they
know
any
thing
of
it
or
no.
Who
is
the
Lord
(
say
they
,
)
that
we
should
serue
him
?
and
what
profit
in
learning
his
wayes
?
doe
wee
not
see
that
all
things
fall
out
alike
,
to
the
ignorant
,
and
to
the
learned
,
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
n
t
,
&
c
?
wherefore
then
should
we
weary
our selues
in
vaine
,
to
search
,
and
sift
what
is
written
in
the
volume
of
Gods
Booke
?
to
runne
to
and
fro
,
to
heare
the
Word
of
God
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
one
,
Nil
scire
in
vita
iucundissimum
,
said
another
.
Who
liueth
so
merry
as
the
ignorant
man
?
Mihi
sex
dies
sa●is
sunt
vitae
,
septimum
orco
spondeo
,
Better
a
short
life
and
a
merry
,
then
a
long
life
and
a
weary
;
Whose
Iudgement
long
agoe
was
prepared
,
and
their
damnation
sleepeth
not
,
as
Saint
Peter
speakes
.
Doe
they
indeed
prouoke
the
Lord
to
anger
,
and
not
themselues
to
confusion
of
faces
?
Who
euer
was
fierce
against
him
,
and
preuailed
?
Who
euer
despised
the
least
of
his
Commandements
,
and
escaped
vnpunished
?
or
is
it
not
the
euerlasting
will
of
God
,
that
we
should
beleeue
in
him
the
onely
God
,
and
whom
he
ha●h
sent
,
Iesus
Christ
?
And
how
this
?
but
by
forsaking
our
houses
,
that
is
,
our
naturall
,
and
imbred
ignorance
,
and
by
standing
in
the
wayes
,
that
is
,
by
resorting
to
the
Churches
,
where
Gods
honour
dwelleth
,
and
where
he
hath
set
his
Name
,
and
where
his
voyce
soundeth
.
Where
the
dead
body
is
,
thither
the
Eagles
resort
.
Be
they
Eagles
,
or
not
Dawes
rather
,
that
refuse
to
resort
to
Christ
Iesus
,
pointed
out
before
our
eyes
in
the
preaching
of
the
Gospell
,
and
among
vs
crucified
in
the
breaking
of
the
Sacrament
?
My
Sheepe
heare
my
voyce
.
Be
they
Sheepe
,
or
not
rather
Goates
,
that
despise
them
that
come
vnto
them
in
Christs
Name
,
and
bring
his
Word
with
them
,
because
(
forsooth
)
they
be
not
in
Communion
with
him
of
Rome
?
He
that
gathereth
not
with
me
,
scatters
;
doth
he
say
,
He
that
gathereth
not
with
the
Pope
?
Where
two
,
or
three
are
gathered
together
in
my
Name
,
I
am
in
the
middest
of
them
;
doth
he
say
,
In
the
name
of
any
Romish
Priest
?
yet
Peter
and
I●hn
refused
not
to
goe
into
the
Temple
at
the
set
houre
of
prayer
,
euen
when
Scribes
&
Pharises
did
most
shamefully
pollute
it
;
And
Saint
●aul
reioyced
,
when
Christ
was
preached
any
manner
of
way
,
though
they
that
preached
did
it
not
sincerely
.
But
to
whom
doe
we
preach
,
that
they
may
heare
?
Behold
,
they
stop
their
eares
like
the
deafe
Adder
,
that
they
may
not
heare
.
Behold
,
the
Word
of
the
Lord
is
vnto
them
as
a
reproach
,
they
haue
no
delight
in
it
.
Shall
we
say
as
the
Prophet
doth
,
(
Ieremy
6.
)
I
am
full
of
the
wrath
of
the
Lord
,
I
am
weary
of
h●lding
of
it
?
nay
rather
,
wee
will
pray
yet
against
their
obstinacy
,
that
the
god
of
this
world
may
no
longer
blind
their
hearts
,
and
that
the
partition-wall
which
they
haue
wilfully
built
betweene
them
and
vs
,
and
the
couering
which
by
Gods
iust
Iudgement
remaineth
ouer
their
minds
vntaken
away
,
may
be
remoued
.
As
for
you
(
Beloued
)
which
are
of
the
day
,
and
to
whom
the
Sunne
of
righte●usnesse
hath
so
long
shined
,
be
neuer
weary
of
well-doing
,
neither
count
ye
it
wearinesse
to
serue
the
Lord
:
for
surely
the
righteous
Lord
tryeth
the
very
hearts
and
reines
.
He
seeth
whatsoeuer
is
done
by
any
in
the
chamber
of
his
Imagery
,
and
noteth
,
and
billeth
those
that
despise
Rulers
,
and
speake
euill
of
those
that
be
in
authority
,
and
that
say
to
the
Parliament
as
the
Iewes
did
to
Aaron
,
Make
vs
gods
to
goe
before
vs
;
Let
vs
haue
our
Im●ges
againe
in
our
Rood-loft
,
and
our
Masses
on
the
Altar
,
and
our
god
in
the
Pix
,
or
else
we
will
doe
so
and
so
vnto
them
,
and
worse
too
.
This
is
to
doe
that
which
Agesilaus
did
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
send
a
message
of
Intreaty
vpon
a
Speares-point
.
This
is
to
deale
as
Cesars
Conspirators
dealt
:
They
fell
vpon
their
knees
before
him
,
and
besought
him
of
fauour
for
one
of
their
Fauorites
,
but
withall
,
they
pluckt
by
force
the
Robe
from
his
backe
,
to
make
way
for
their
Poniards
.
Quid
facis
scelerate
Casca
,
(
cryed
C●sar
?
)
Thou
wicked
Casca
,
what
meanest
thou
by
that
?
And
so
may
we
aske
,
What
Deuill
bewitched
the
hearts
of
our
Rebellious
ones
,
sonnes
of
Belial
,
to
attempt
things
beyond
all
degrees
of
comparison
enormous
,
mischieuous
,
bloody
?
What
?
King
and
Queene
,
Prince
and
Peeres
,
Iudge
and
Prophet
,
Prudent
and
aged
,
Honourable
,
and
Counsellour
,
and
Eloquent
man
to
be
destroyed
,
and
all
at
one
blowe
,
as
it
were
,
and
with
one
blast
?
This
would
make
a
man
cry
out
in
Esaiahs
words
,
Who
hath
heard
su●h
a
thing
?
who
hath
seene
such
things
?
Or
with
Ieremy
,
O
yee
heauens
,
be
astonied
at
this
,
be
afraid
and
vtterly
confounded
,
saith
the
Lord
.
To
end
this
point
;
Note
with
me
here
the
depths
of
Satan
,
as
Saint
Iohn
speaketh
,
or
rather
the
demonstrable
Tyranny
of
him
and
his
Vicar
Generall
,
with
open
face
;
I
meane
,
how
they
worke
and
raigne
in
these
Children
of
disobedience
.
They
that
could
not
be
moued
or
wonne
by
many
yeeres
perswasion
,
by
the
authority
of
two
Soueraignes
,
to
stand
in
the
wayes
of
God
,
to
stand
in
thy
Gates
,
O
Ierusalem
,
nay
,
to
put
one
foote
into
the
Church
in
the
time
of
Diuine
Seruice
;
Lo
,
at
the
voyce
of
the
man
of
sinne
,
or
to
approue
their
seruice
and
deuotion
to
him
,
they
are
easily
perswaded
to
blow
vp
with
one
blast
,
and
to
bury
in
one
heape
,
both
their
King
and
their
Countrey
,
and
whatsoeuer
ought
to
be
holden
neere
,
and
deare
,
and
to
thinke
that
they
did
God
good
seruice
thereby
.
But
their
god
is
he
that
is
described
,
2.
Thessal
.
2.
Who
is
an
Aduersary
,
and
exalteth
himselfe
aboue
all
that
is
called
God
:
who
hath
the
key
of
the
bottomlesse
Pit
,
not
of
the
Kingdome
of
heauen
,
and
is
worthily
called
Abaddon
,
sonne
of
perdition
,
actiuely
,
and
passiuely
.
His
contentment
they
sought
,
and
his
will
they
did
,
and
therefore
their
root
shall
be
as
rottennesse
,
and
shall
not
escape
the
vengeance
of
the
Lord.
Simeon
and
Leui
brethren
in
euill
,
the
instruments
of
cruelty
,
are
in
their
habitations
;
In
their
wrath
they
would
haue
slaine
a
man
,
(
nay
,
a
Realme
of
men
,
)
and
in
their
selfe-will
,
(
or
for
their
pleasure
,
)
they
digged
downe
a
wall
.
Cursed
be
their
wrath
,
for
it
was
fierce
,
and
their
rage
,
for
it
was
cruell
.
But
God
be
thanked
,
that
euery
one
here
can
say
,
as
it
followeth
in
that
Chapter
,
Into
their
secret
my
soule
came
not
,
my
glory
was
not
ioyned
with
their
assembly
.
And
as
many
as
cannot
say
so
,
and
as
many
as
yet
say
in
their
hearts
,
as
Tully
did
to
one
of
the
Conspirators
against
Cesar
,
Vellem
inuitasses
me
ad
Coenam
,
iam
nihil
●uisset
reliquiarum
,
I
would
I
had
beene
acquainted
with
the
plot
,
I
would
haue
dealt
so
surely
,
that
they
should
haue
beene
dispatched
euery
mothers
sonne
.
Let
the
Crowes
(
or
Rauens
)
of
the
Valley
picke
out
their
eyes
,
as
it
is
in
the
Prouerbs
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
the
Vulturs
deuoure
them
,
to
vse
the
Poets
Phrase
.
If
they
die
in
the
City
,
let
the
Dogs
deuoure
them
,
Clemens
Alexandrinus
citeth
out
of
an
old
writer
;
Clemens
Alexan.
2.
Stromat
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Vnderstanding
and
a
good
mind
,
and
much
fore-cast
,
is
the
high-way
to
happinesse
,
said
Demosthenes
against
Aristogiton
.
Therefore
Saint
Paul
chargeth
vs
to
walke
circumspectly
,
Be
wise
as
Serpents
.
The
Serpent
is
very
quicke-sighted
,
(
—
tam
cernis
acutum
quàm
aut
Aquila
,
aut
Serpens
Epidaurius
,
)
and
therefore
he
is
called
Draco
,
of
seeing
.
So
we
must
beware
that
we
be
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
cannot
see
a
farre
off
,
as
Saint
Peter
speaketh
;
but
must
anoint
our
eyes
with
eye-salue
,
as
Saint
Iohn
biddeth
,
that
so
we
may
discerne
things
that
differ
,
light
from
darkenesse
,
truth
from
error
,
the
sweet
bread
of
sincerity
and
truth
,
from
the
leauen
of
the
old
and
new
Pharises
:
yea
,
that
we
may
be
able
to
ken
a
farre
off
the
sleights
of
Satan
and
his
cogging
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
is
one
property
that
we
must
learne
,
if
we
will
be
wise
as
Serpents
,
we
must
espy
the
frauds
of
deceiuers
a
farre
off
;
Praesens
sit
longè
insidias
praesaga
mali
mens
.
Secondly
,
the
Serpent
stoppeth
his
eare
against
the
charmer
,
and
will
not
be
gotten
out
of
his
hole
;
And
so
if
many
among
vs
had
turned
the
deafe
eare
vnto
Inchanters
,
who
laboured
first
,
to
withdraw
them
from
loue
to
the
truth
;
and
then
from
loyalty
to
the
Prince
:
many
worshipfull
houses
had
continued
vntill
this
day
,
which
now
wee
see
ouerthrowne
.
Demosthenes
would
needs
be
gazing
vpon
Harpalus
his
plate
:
Plutarch
.
in
Demosthen
.
was
he
not
corrupted
thereby
?
The
sonnes
of
God
would
needs
be
staring
vpon
the
daughters
of
men
:
did
they
not
beget
Gyants
vpon
them
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
looking
comes
liking
,
you
know
the
Prouerb
.
This
I
speake
onely
for
the
simpler
sort
,
that
they
cast
not
their
eyes
vpon
euery
pelting
Pedlers
ware
,
lest
they
be
coozened
by
them
,
lest
they
lay
out
their
money
,
and
not
for
meat
,
and
their
siluer
for
that
which
will
not
profit
,
as
the
Prophet
Esay
speakes
.
They
that
haue
knowne
the
Scriptures
from
their
youth
,
as
Timothy
did
,
and
are
rooted
and
grounded
in
the
truth
,
there
is
no
danger
for
them
to
conferre
with
deceiuers
,
for
greater
is
He
that
is
in
them
,
then
he
that
is
in
the
world
.
Therefore
I
speake
not
to
such
as
haue
their
Antidot
or
preseruatiue
in
their
bosome
.
A
third
property
of
the
Serpent
is
remembred
by
Augustine
and
Ambrose
too
;
de
Doct.
●hristiana
.
Ambros.
lib.
6.
Epist.
42.
and
that
is
this
,
That
he
is
wont
Totum
corpus
p●o
capite
fertentibus
obijcere
,
To
seeke
to
saue
his
head
,
whatsoeuer
becommeth
of
the
rest
of
his
body
;
so
wee
must
be
sure
to
hold
the
Head
Christ
,
his
Gospell
to
be
our
Loadestone
;
his
merits
,
to
be
the
Anker
of
our
hope
;
his
obedience
,
to
be
our
satisfaction
;
his
death
,
to
be
our
life
;
howsoeuer
for
other
matters
they
seeke
to
carry
vs
about
with
euery
blast
of
vaine
doctrine
.
This
is
one
thing
,
that
we
are
admonished
of
,
in
that
we
are
called
vpon
to
See
.
Another
thing
we
are
put
in
mind
of
,
and
that
is
this
;
namely
,
that
we
stirre
vp
the
holy
Ghost
that
is
in
vs
,
and
that
we
doe
not
despaire
(
by
the
helpe
thereof
,
)
to
distinguish
betweene
a
right
course
and
a
wrong
.
For
surely
if
there
were
not
some
thing
in
vs
,
(
I
doe
not
say
of
vs
,
)
that
are
enlightned
by
Gods
grace
,
&
haue
tasted
of
the
good
gifts
of
God
;
We
are
not
sufficient
of
our selues
to
thinke
a
good
thought
as
of
our selues
,
but
all
our
sufficiency
is
of
God
.
But
these
places
are
not
against
my
purpose
(
Bel.
)
for
I
speake
not
a
word
for
pride
,
that
any
man
should
say
as
Nabuchadnezzar
said
,
Is
not
this
great
Babel
that
I
haue
built
,
by
the
might
of
my
power
,
and
for
the
hon●ur
of
my
Maiesty
?
Are
not
we
wise
?
are
not
we
intelligent
?
are
not
we
sharp-sighted
?
No
,
but
against
heedlesnes
&
imprudence
,
that
we
be
not
wanting
to
our selues
,
&
that
we
quench
not
the
Spirit
.
Isaiah
;
Philip
was
commanded
by
the
Spirit
of
the
Lord
,
to
ioyne
himselfe
vnto
his
Chariot
.
God
worketh
in
vs
both
the
will
and
the
deed
of
his
good
pleasure
,
as
Saint
Paul
saith
;
yet
he
will
not
saue
a
man
against
his
will
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
by
force
,
as
Nazianzen
speakes
.
And
sure
it
is
,
that
hee
that
hath
giuen
vs
reason
and
vnderstanding
,
and
the
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
not
giuen
vs
these
Talents
in
vaine
,
but
that
we
should
labour
by
all
meanes
,
by
ardent
inuocating
of
the
Name
of
God
,
by
crauing
the
assistance
of
his
Spirit
,
by
Spirituall
exercises
and
meditations
to
increase
them
,
to
sharpen
them
,
to
direct
them
.
For
to
him
that
hath
,
shall
be
giuen
,
and
he
shall
haue
aboundance
,
and
God
will
not
be
weary
of
giuing
,
till
thou
be
weary
of
asking
.
A
graine
of
mustard-seed
at
the
first
is
the
least
of
all
seeds
,
but
what
groweth
it
vnto
afterwards
?
Into
so
great
branches
,
that
the
fowles
nestle
in
it
.
The
Clowd
that
Eliahs
seruant
saw
,
at
the
first
was
no
bigger
then
the
palme
of
an
hand
,
but
anon
,
the
whole
heauens
were
blacke
with
it
,
and
the
whole
Land
was
wet
with
the
showres
thereof
.
Therefore
let
no
man
say
,
I
am
a
dry
tree
,
I
haue
a
dull
head
,
I
haue
a
da●ke
eye
,
I
cannot
perceiue
those
spirituall
matters
which
are
spiritually
discerned
.
But
let
him
thinke
this
rather
,
that
if
he
hath
beene
baptized
and
put
on
Christ
,
if
he
hath
bene
washed
,
iustified
&
sanctified
in
the
Name
of
the
Lord
lesus
,
and
by
the
Spirit
of
his
power
;
then
he
will
deliuer
him
out
of
the
power
of
da●kenesse
,
and
will
cause
all
scales
to
fall
from
his
eyes
,
as
they
did
from
Saint
Pauls
:
he
will
not
keep
from
him
the
knowledge
of
the
way
,
for
whom
he
appointed
the
Inheritance
of
the
Kingdome
.
If
you
see
nothing
yet
,
as
you
ought
to
see
,
know
nothing
yet
as
you
ought
to
know
,
be
not
discouraged
for
all
that
:
for
it
is
not
so
with
Gods
graces
,
as
it
is
with
naturall
faculties
,
that
we
must
haue
them
at
the
first
,
or
else
neuer
.
Nay
,
but
though
ye
be
blind
and
ignorant
men
,
(
euen
as
beasts
in
comparison
,
)
to
day
,
yet
you
may
to
morrow
,
or
within
a
very
short
space
see
Gods
truth
with
open
face
,
and
become
as
wise
as
your
Teachers
in
the
mysteries
of
Saluation
.
Who
giueth
an
eye
to
man
,
or
teacheth
man
knowledge
?
Doth
not
God
?
Therefore
remember
euer
to
pray
with
Dauid
,
Open
mine
eyes
,
O
Lord
,
that
I
may
see
the
maruailous
things
of
thy
Lawe
;
And
againe
,
Turne
away
mine
eyes
,
lest
they
behold
vanity
.
Surely
as
in
the
matter
of
obedience
,
Aske
after
the
old
wa●
,
&c.
As
God
hath
furnished
few
Countries
with
absolute
perfection
,
and
fulnesse
of
earthly
blessings
,
that
it
needeth
nothing
that
another
Countrie
hath
,
neither
for
necessit●
,
nor
for
delight
,
(
for
then
marchandize
would
cease
,
and
trafficke
vanish
away
,
then
one
Countrey
would
be
as
great
a
stranger
to
another
,
as
we
are
to
those
that
are
departed
out
of
the
world
:
)
So
for
the
maintainance
and
enlarging
of
the
offices
of
charity
,
and
for
the
abating
of
pride
and
disdaine
,
God
hath
so
distributed
his
gifts
that
one
should
haue
vse
of
another
,
the
weaker
,
of
support
from
the
stronger
;
the
darker
of
direction
from
the
wiser
.
Are
all
Apostles
,
are
all
Prophets
,
are
all
Guides
of
the
blind
,
and
worke●s
of
miracles
?
Aske
,
and
you
shall
haue
,
seeke
,
and
you
shall
find
,
knocke
,
and
it
shall
be
opened
vnto
you
,
doth
not
tie
vs
to
Gods
inspiring
and
touching
of
vs
alone
,
(
according
to
that
of
Saint
Iames
,
If
any
man
want
wisedome
,
let
him
aske
of
the
Father
of
lights
,
(
When
thy
children
shall
aske
thee
what
this
Ceremony
of
the
Passeouer
meaneth
,
thou
shalt
say
,
thus
,
and
thus
;
)
All
the
people
in
generall
,
The
Priests
lips
shall
preserue
knowledge
,
and
they
shall
seeke
the
Law
at
his
lippes
.
Therefore
let
no
man
that
wanteth
wisedome
,
thinke
scorne
to
aske
counsell
of
them
that
are
learned
,
(
albeit
euery
good
gift
and
perfect
gift
commeth
downe
from
the
Father
of
light
,
for
the
old
wa●
.
]
This
is
a
very
pleasing
speech
to
some
old
Cinque-Caters
.
If
this
be
admitted
once
,
thinke
they
,
then
all
is
Cocke-sure
on
their
side
;
For
they
haue
the
prescription
of
a
thousand
yeeres
,
and
more
,
when
as
our
faith
is
but
of
yesterday
.
Where
was
it
before
Martin
Luther
,
&
c
?
I
answer
,
first
with
the
word
of
Ahab
to
Benhadad
,
Let
not
him
that
girdeth
on
his
Armour
boast
,
as
he
that
putteth
it
off
;
Counsell
and
strength
are
for
the
warre
;
(
Lunâgens
prior
illa
fuit
:
)
And
yet
they
and
all
the
Grecians
in
generall
are
told
their
owne
by
an
Egyptian
Priest
(
as
Plato
beareth
witnesse
,
Plato
in
Timaeo
.
)
that
they
were
but
children
,
and
that
there
was
not
an
old
man
amongst
them
.
So
the
Gib●onites
told
Iosuah
,
and
the
men
of
Israel
,
that
they
were
not
of
their
cursed
neighbours
,
(
whom
God
had
deuoted
to
destruction
,
and
whom
they
were
forbidden
to
make
any
league
with
)
but
that
they
came
from
a
very
farre
countrey
;
and
therefore
to
bleare
the
Israelites
eyes
,
Euery
plant
that
the
heauenly
Father
did
not
plant
,
was
of
later
set
,
and
shall
be
plucked
vp
by
the
rootes
.
If
theirs
be
of
the
heauenly
Fathers
planting
,
let
them
shew
it
by
the
Scripture
;
For
,
Non
accipio
quod
extra
Scripturam
de
tuo
infers
,
saith
Tertullian
,
Tertull.
de
Carne
Christi
.
I
will
not
admit
of
that
which
they
alledge
out
of
their
owne
head
without
Scripture
.
Thirdly
,
because
they
rely
much
vpon
the
exposition
of
Fathers
;
Hierome
vpon
this
place
,
and
after
him
their
ordinary
Glosse
,
vnderstandeth
by
(
Wayes
)
in
the
first
place
,
the
Prophets
.
Stand
in
the
way
,
that
is
,
search
the
Prophets
what
testimony
they
beare
of
Christ
.
And
by
the
Good
way
,
Christ
Iesus
himselfe
,
the
Way
,
the
Truth
,
and
the
Life
.
Iohn
the
14.
This
for
a
taste
,
what
iudgement
the
Westerne
Church
was
of
,
touching
the
meaning
of
this
place
.
So
for
the
E●sterne
Church
Theodorit
shall
speake
,
(
a
very
ancient
writer
,
and
as
learned
as
he
was
ancient
,
)
who
in
his
tenth
booke
of
Therapeuticks
,
hath
these
words
,
Theodo●●t
.
li.
10.
Thera●eutit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
The
Prophet
(
Graecè
the
Prophets
word
,
)
calleth
Wayes
,
the
old
Prophets
;
and
the
good
way
,
our
Sauiour
and
Lord
himselfe
.
So
that
you
see
,
that
it
is
no
new
shi●t
of
ours
,
to
auoyd
the
stroake
of
the
Argument
drawne
from
Antiquity
,
but
an
ancient
and
approued
interpretation
receiued
in
the
time
of
the
second
and
third
Generall
Councels
,
in
which
time
Hierome
and
Theodorit
flourished
.
Fourthly
,
I
say
,
that
our
Prophet
himselfe
in
my
Text
,
as
though
he
had
●ore-seene
how
some
would
walke
in
a
vaine
shaddow
,
and
make
a
flourish
with
a
painted
scabberd
;
lest
any
should
mistake
the
point
and
so
be
seduced
;
correcteth
and
explaineth
himselfe
in
the
very
next
words
,
[
Which
is
the
good
way
.
]
And
so
I
am
come
to
the
second
part
of
my
diuision
,
wherof
I
will
speake
but
a
word
.
Aske
after
the
old
pathes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
is
the
same
good
way
?
As
if
he
had
said
,
Did
I
bid
you
aske
after
the
Old
way
,
and
walke
therein
,
as
though
that
were
a
safe
and
certaine
direction
of
your
faith
?
Alas
,
you
may
be
deceiued
in
this
inquiry
,
except
you
aske
for
the
Old
way
,
which
is
the
good
way
.
For
as
some
of
your
Ancestors
haue
beene
good
,
and
some
bad
;
some
true
worshippers
of
God
,
and
some
Idolaters
:
So
by
that
reason
,
some
old
or
beaten
wayes
must
be
crooked
and
erronious
,
as
well
as
other
some
right
and
straight
.
Decline
therefore
from
that
way
,
seeme
it
neuer
so
old
,
if
it
may
be
proued
vnto
you
to
be
wrong
;
and
follow
and
hold
on
that
onely
which
is
good
.
Thus
the
Prophet
;
and
this
to
be
the
true
meaning
of
the
place
,
any
one
that
will
looke
into
the
Originall
,
may
easily
finde
.
For
though
it
be
somewhat
doubtfully
translated
,
as
though
the
Prophet
would
haue
the
old
way
to
be
esteemed
for
the
good
way
,
&
rule
of
faith
,
yet
it
is
a
truth
,
that
the
Hebrew
Text
doth
import
no
such
thing
.
For
if
it
were
to
be
taken
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
way
of
expressing
or
defining
,
then
it
would
haue
beene
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
is
the
good
way
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
?
or
where
that
?
which
is
euer
taken
Interrogatiuely
.
Now
then
,
if
this
be
all
that
the
Prophet
meaneth
,
that
we
should
aske
for
the
old
way
which
is
good
;
doth
not
this
imply
,
that
there
be
old
wayes
which
be
bad
?
and
consequently
doth
not
this
make
against
our
Aduersaries
,
that
doe
rely
vpon
Antiquity
simply
without
distinction
?
Thus
,
as
hee
that
diggeth
a
pit
,
into
it
himselfe
,
as
it
is
in
the
Booke
of
the
Preacher
:
So
the
Arguments
that
are
framed
against
the
truth
,
doe
turne
oft-times
to
the
conuiction
of
false-hoood
which
it
would
establish
.
We
can
doe
nothing
against
the
truth
,
but
for
the
truth
,
saith
the
Apostle
.
Lastly
,
let
it
be
granted
,
that
the
old
way
is
the
good
way
,
the
right
way
,
the
true
way
,
which
in
some
sense
is
true
,
if
they
vnderstand
by
Old
,
that
which
is
most
old
,
that
which
was
from
the
beginning
,
As
our
Sauiour
,
Math.
19.
When
the
Pharises
alledged
for
themselues
the
Antiquitie
of
Moses
his
dispensation
about
the
matter
of
diuorce
,
answered
,
that
the
manner
of
Dispensing
was
not
old
enough
,
for
from
the
beginning
it
was
not
so
.
And
Tertullian
,
Id
verum
quod
prius
,
prius
quod
ab
initio
,
ab
initio
,
contra
Ma●●i●n
.
quod
ab
Apostolis
.
That
is
true
that
is
former
,
former
,
that
was
from
the
beginning
,
from
the
beginning
,
that
was
from
the
Apostles
.
I
say
,
if
we
should
grant
,
as
we
may
grant
,
that
they
that
can
shew
the
highest
Antiquity
to
be
on
their
side
,
should
goe
away
with
the
cause
,
should
our
Aduersaries
gaine
any
thing
thereby
?
Where
was
their
Supremacie
in
Saint
Peters
,
and
Saint
Pauls
time
?
To
be
subiect
to
the
King
(
or
Emperour
,
)
as
to
the
chiefe
,
[
*
](A12481-e33140-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
Hom.
2.
ad
Populum
Antioch
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tertull.
ad
Scapulam
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysostome
in
ca.
13.
ad
Rom.
1.
1.
Pet.
2.13
.
To
whom
agreeth
Tertullian
;
Colimus
Imperatorem
vt
hominem
à
Deo
secundum
,
&
solo
Deo
minorem
:
Wee
honour
,
saith
he
,
the
Emperour
,
as
a
man
immediatly
subiect
or
second
to
God
,
and
inferiour
to
none
but
God
.
So
where
was
it
taught
in
Antiquity
,
That
Subiects
were
no
longer
to
obey
their
Prince
,
then
it
should
please
a
forraine
Bishop
(
if
a
Bishop
,
)
and
that
at
his
voyce
,
they
might
take
Armes
against
their
Soueraigne
,
and
lawfully
kill
him
?
nay
,
that
it
was
a
meritorious
deed
to
kill
him
?
Did
Peter
or
Paul
,
or
any
of
the
Apostles
so
teach
?
Did
Augustine
or
Ambrose
,
Basil
,
or
Chrysostome
,
or
any
Doctour
for
a
thousand
yeeres
after
Christ
,
euer
write
so
?
Lego
&
relego
Romanorum
Regum
res
gestas
,
&c.
saith
Otho
Frinsigensis
,
I
read
,
&
read
ouer
againe
the
Acts
of
the
Roman
Emperours
,
Otho
Frisingen
.
and
doe
find
none
of
them
to
be
so
proceeded
against
by
any
Roman
Prelat
before
Hildebrands
time
,
who
liued
a
thousand
and
threescore
yeeres
after
Christ
.
(
I
know
he
addeth
an
exception
of
Pabianus
his
dealing
with
Philip
;
and
Ambrose
with
Theodosius
:
but
it
is
one
thing
to
put
away
a
Prince
from
the
Communion
,
another
thing
to
depriue
him
of
his
Kingdome
.
)
This
for
discharging
of
Subiects
from
their
oath
of
obedience
.
As
for
the
suborning
of
Fryers
and
Monks
,
and
Ruffians
to
stabbe
Kings
or
Queenes
,
or
otherwise
to
mischiefe
them
,
it
was
neuer
heard
of
in
Christendome
for
a
thousand
and
fiue
hundred
yeeres
and
an
halfe
after
Christ
,
vntill
the
time
of
these
vpstart
Iesuites
,
whose
proper
vocation
and
imployment
seemeth
to
be
,
to
set
the
whole
world
on
fire
,
being
themselues
set
on
fire
of
hell
.
In
Christendome
,
I
say
,
the
like
practice
to
dispatch
the
Popes
enemies
by
the
hands
of
Cut-throats
,
allured
with
the
faire
promises
of
this
life
,
and
of
that
which
is
to
come
,
hath
not
beene
heard
of
.
But
in
Turky
and
in
Syria
,
for
the
aduancement
of
the
authority
of
the
Calipha
of
Babylon
,
and
to
strengthen
the
Kingdome
of
the
Soldans
,
it
hath
beene
many
times
set
on
foot
by
the
hands
of
Assasins
,
as
some
call
them
,
as
others
call
them
,
Arsacidacs
.
Thus
,
as
Aspis
à
Vipera
venenum
mutuatur
,
as
Tertullian
saith
:
So
they
of
new
Babylon
haue
learned
of
the
old
,
to
embrue
their
hands
in
the
blood
of
the
Lords
Anointed
.
But
from
Mount
Sinai
this
came
not
,
nor
from
Hierusalem
,
nor
from
the
Ancient
of
dayes
.
But
if
they
will
stand
vpon
Antiquity
,
I
will
tell
you
who
was
their
Schoole-master
,
euen
he
that
was
a
Murderer
from
the
beginning
,
the
old
Serpent
,
the
Deuill
,
&
Satanas
.
Shall
I
prosecute
this
course
a
little
further
,
to
shew
the
newnesse
of
their
doctrine
in
other
points
of
Religion
?
What
one
probable
place
out
of
Scripture
?
what
one
colourable
reason
out
of
the
Fathers
,
or
Councels
can
they
produce
,
either
for
their
Seruice
in
an
vnknowne
Tongue
,
or
for
their
barring
of
the
people
from
reading
the
Scriptures
?
Or
for
denying
them
the
Cuppe
in
the
Communion
?
Or
for
the
Popes
Pardons
?
Or
for
the
merits
of
Monkery
?
Or
,
that
fiue
words
mumbled
by
a
Priest
ouer
a
piece
of
bread
,
should
annihilate
the
substance
of
bread
,
and
bring
Christs
body
in
place
carnally
,
as
he
was
borne
of
the
Virgin
Mary
,
&
c
?
These
and
twenty
other
such
toyes
,
nay
Heresies
,
nay
Impieties
,
if
they
haue
any
ground
in
the
world
for
,
in
Antiquity
,
let
vs
be
taken
for
false
witnesses
and
slanderers
,
and
beare
the
blame
for
euer
.
The
time
is
spent
(
I
presume
,
)
and
therefore
I
must
huddle
vp
that
which
remaineth
,
and
conclude
in
a
word
or
two
,
that
which
is
yet
vnhandled
of
my
Text
,
to
wit
,
the
last
branch
of
the
Perswasion
.
That
wee
walke
in
the
good
old
way
,
And
the
promise
of
the
reward
,
We
shall
find
rest
for
our
soules
.
I
will
handle
them
both
together
.
The
Apostle
in
the
first
to
the
Romanes
conuinceth
the
Gentiles
,
for
that
they
knowing
God
,
did
not
glorifie
him
as
God
.
And
our
Sauiour
,
Iohn
13.
telleth
his
Disciples
,
If
you
know
these
things
,
happy
are
yee
,
if
you
doe
them
.
If
God
hath
traced
vnto
vs
in
the
Scriptures
the
old
and
good
way
;
If
we
declare
&
lay
open
the
same
vnto
you
out
of
the
Scriptures
,
&
you
refuse
to
tread
the
same
,
then
we
may
say
vnto
you
as
the
Prophet
doth
in
the
like
case
,
Doubtlesse
in
vaine
made
he
it
,
the
pen
of
thewriter
is
in
vaine
.
The
King
in
the
Gospell
,
making
a
marriage
feast
for
his
Sonne
,
did
not
bid
them
,
that
they
should
refuse
to
come
,
or
come
euill
appointed
,
but
that
they
should
come
with
their
wedding
garment
,
&
meet
at
his
Table
.
No
more
doe
we
light
a
candle
,
&
put
it
on
a
Candlesticke
,
that
any
should
winke
with
their
eyes
,
or
loue
darkenes
more
then
light
,
but
that
they
should
take
knowledge
thereof
,
and
doe
their
businesse
thereby
.
Euen
so
,
if
we
shew
you
the
truth
so
euidently
,
that
you
cannot
deny
it
,
why
doe
you
not
beleeue
it
?
If
wee
shew
you
the
more
excellent
way
,
as
the
Apostle
speakes
,
so
plainely
,
that
you
cannot
controll
it
,
why
doe
you
not
follow
it
?
why
doe
you
not
walke
therein
,
that
so
you
may
finde
rest
for
your
soules
?
Shall
they
come
in
Christs
Vicars
name
(
so
he
calleth
himselfe
,
and
would
be
called
by
others
,
but
indeed
he
is
an
Aduersary
)
and
you
will
receiue
them
,
and
aduenture
your
neckes
for
them
?
And
wee
come
in
Christs
name
,
with
his
message
and
reconcilement
vnto
God
,
(
whom
you
haue
offended
,
)
without
any
working
of
you
to
offend
the
State
;
and
will
you
refuse
vs
?
Shall
they
be
welcome
with
their
Traditions
,
that
is
,
with
their
Tales
?
and
we
odious
with
the
Gospell
which
was
preached
vnto
you
,
which
ye
also
receiued
,
and
which
you
must
returne
to
,
if
you
meane
to
be
saued
?
What
is
strong
illusion
?
what
is
the
working
of
Satan
?
what
is
the
power
of
darkenesse
,
if
this
be
not
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Clemen
.
Alexan.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
You
forsake
the
right
and
straight
way
,
and
goe
that
which
is
full
of
thornes
and
stakes
;
what
arrogancy
and
phrensie
are
you
possessed
with
,
saith
Clemens
Alexandrinus
out
of
Sibylla
?
So
Cyprian
,
Christ
promiseth
euerlasting
life
,
if
we
will
follow
him
;
and
he
is
forsaken
.
The
Deuill
promiseth
Gu-gawes
,
and
lyeth
too
in
his
promise
;
and
he
is
adored
.
O
foedam
defectionem
,
ô
iniquam
permutationem
,
O
filthy
,
defection
,
O
absurd
exchange
,
Cyprian
.
de
duplici
martyrio
.
saith
Cyprian
!
The
like
may
we
say
to
those
bewitched
Countrey-men
of
ours
(
that
preferre
Rome
before
Sion
,
and
the
doctrine
thereof
,
before
the
liuely
Oracles
of
God
,
)
that
like
children
or
women
that
haue
the
disease
called
Pica
,
preferre
Lime
or
dirt
before
white
bread
:
yea
,
like
vnwise
Marchants
,
glasse
before
pearle
,
lead
before
gold
,
cotton
before
silke
,
that
is
,
error
before
truth
,
Belial
before
Christ
,
Baal
before
Iehouah
;
more
particularly
,
ignorance
before
knowledge
,
dumbe
Images
before
effectuall
Teachers
,
Saints
before
Christ
;
doubtfulnesse
before
Faith
,
seruile
feare
before
filiall
loue
,
horror
of
conscience
before
tranquillity
of
spirit
.
There
is
no
peace
to
the
wicked
,
saith
the
Lord.
find
rest
for
your
soules
,
or
to
haue
your
Election
&
saluation
made
sure
vnto
you
;
you
must
haue
nothing
to
do
with
the
vnfruitfull
&
vncomfortable
opinions
of
Popery
,
but
rather
abhor
them
&
reproue
them
.
The
Lord
in
mercy
vouchsafe
to
bring
them
home
that
goe
astray
,
to
confirme
them
that
stand
,
&
to
grant
vs
true
peace
&
true
rest
,
through
Iesus
Christ
our
blessed
Sauiour
:
To
whom
with
the
Father
&
the
holy
Ghost
be
praise
&
thankesgiuing
,
for
euer
and
euer
.
Amen
,
Amen
.
A
SERMON
VPON
THE
FIRST
OF
PETER
.
THE
NINTH
SERMON
.
1.
PETER
,
5.
verse
6.
Humble
your selues
therefore
vnder
the
mighty
hand
of
God
,
that
he
may
exalt
you
in
due
time
.
THE
word
[
therefore
]
hath
reference
to
that
which
went
before
,
namely
,
to
the
last
words
of
the
former
verse
,
[
God
resisteth
the
proud
,
and
giueth
grace
to
the
humble
,
]
and
inferreth
strongly
vpon
the
force
of
them
.
For
if
God
resisteth
the
proud
,
if
contrariwise
he
giueth
grace
to
the
humble
;
then
there
is
no
cause
in
the
world
,
why
any
man
should
be
proud
,
and
there
is
great
cause
why
euery
one
should
be
humble
.
For
doe
wee
prouoke
the
Lord
?
are
we
stronger
then
he
?
If
we
walke
crosse
against
God
,
or
hardly
,
stifly
,
It
is
a
fearefull
thing
to
fall
into
the
hands
of
the
liuing
God
.
Iacob
(
I
grant
)
wrastled
with
God
,
&
preuailed
:
but
how
?
he
did
not
make
head
against
God
,
neither
did
he
thinke
himselfe
an
equall
match
for
God
,
by
no
meanes
;
but
God
vouchsafing
to
take
him
vp
in
his
armes
,
and
bearing
him
in
his
armes
,
that
he
should
not
dash
his
foot
against
a
stone
,
he
might
doe
all
things
by
him
that
strengthned
him
▪
he
might
swimme
easily
,
the
Lord
holding
him
vp
by
the
chin
;
he
might
fight
valiantly
,
the
Lord
teaching
his
hands
to
warre
,
and
his
fingers
to
fight
.
But
tell
me
how
they
sped
,
against
whom
God
bent
himselfe
,
Pharaoh
and
his
Hoast
,
whom
the
Lord
looked
vpon
(
out
of
the
fiery
and
cloudy
Pillar
,
)
for
euill
and
not
for
good
?
were
they
not
drowned
in
the
red
Sea
?
Those
stiffe-necked
and
rebellious
Israelites
,
(
which
prouoked
the
Lord
ten
times
,
that
is
,
many
,
and
many
a
time
,
against
whom
the
Lord
swore
in
his
wrath
,
If
they
shall
enter
into
my
rest
,
that
is
,
Neuer
beleeue
me
,
if
they
enter
,
)
did
not
their
carkasses
fall
in
the
Wildernesse
?
and
were
they
not
vtterly
consumed
there
,
till
not
one
of
them
was
left
?
This
before
they
came
into
the
Land
of
promise
;
When
they
were
there
,
did
not
the
Lord
take
the
Kingdome
from
Saul
and
his
Stocke
,
because
he
was
angry
with
him
,
and
gaue
it
to
Dauid
?
From
Dauids
sonne
Salomon
,
(
because
of
his
Idolatry
:
Is
not
this
great
Babel
,
that
I
haue
built
for
my selfe
,
and
for
the
glory
of
my
Maiesty
?
am
I
not
rich
and
righteous
,
and
haue
need
of
nothing
?
He
shall
find
none
iniquity
in
me
,
that
were
wickednesse
.
Seest
thou
a
man
that
is
thus
proud
in
his
owne
eyes
?
There
is
as
much
hope
of
a
(
Publican
)
as
of
such
a
one
.
For
euery
one
that
exalteth
himselfe
,
shall
be
brought
low
,
and
eu●ry
one
that
humbleth
himselfe
shall
be
exalted
.
So
it
is
,
as
God
resisteth
the
proud
,
or
(
as
the
Originall
speaketh
more
emphatically
,
)
setteth
himselfe
in
battell
array
against
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
So
he
giueth
grace
to
the
humble
,
he
is
many
wayes
gracious
to
him
.
First
,
in
forgiuing
him
much
,
as
in
the
Gospell
,
that
seruant
that
hauing
nothing
to
pay
,
fell
downe
before
his
Lord
,
and
besought
him
to
be
good
vnto
him
,
had
the
whole
debt
forgiuen
him
,
Math.
18.
Then
by
giuing
him
much
;
namely
,
the
spirit
of
Regeneration
,
I
dwell
in
the
high
heauens
,
with
him
also
that
is
lowly
.
These
therefore
are
speciall
motiues
to
humility
.
And
iustly
might
our
Apostle
vpon
the
consideration
of
them
inferre
,
as
he
doth
in
my
Text.
[
Therefore
.
]
But
now
that
we
haue
considered
of
the
Illatiue
,
and
of
that
which
went
before
my
Text
immediatly
,
let
vs
looke
a
little
more
narrowly
into
the
Text
it selfe
,
euen
to
that
which
is
inferred
vpon
this
terme
,
[
Therefore
humble
your selues
vnder
the
mighty
hand
of
God
.
]
Two
things
are
contained
in
this
verse
.
The
former
,
an
Exhortation
:
the
other
,
a
Reason
.
The
Exhortation
or
Precept
in
these
words
,
[
Humble
your selues
vnder
the
mighty
hand
of
God
.
]
The
Reason
or
Promise
in
these
,
[
That
hee
may
exalt
you
in
good
time
,
or
in
fit
time
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Touching
the
first
:
It
is
strange
to
recount
how
many
Exhortations
there
be
deliuered
in
the
Scriptures
perswading
to
humility
,
by
Moses
,
by
the
Prophets
,
by
the
Apostles
,
by
Christ
himselfe
.
What
may
this
meane
?
Peter
thought
himselfe
much
disgraced
,
that
he
was
called
vpon
the
third
time
to
feed
Christs
flocke
.
So
Iehu
spake
but
halfe
a
word
against
●esabel
,
and
straightwayes
a
couple
of
Chamberlains
or
Courtiers
,
(
Sarisim
)
threw
her
downe
.
So
once
bidding
did
serue
Zacheus
:
and
presently
he
came
downe
from
the
tree
.
So
Math.
the
4.
The
two
brethren
that
were
called
by
our
Sauiour
,
presently
forsooke
thier
nets
and
followed
him
.
But
now
to
humility
,
wee
are
exhorted
in
the
Scriptures
,
not
three
or
foure
times
or
seuen
times
,
but
I
thinke
,
se●●nty
times
seuen
times
.
Vniu●rsa
facies
,
ac
vt
ita
dixerim
,
August
.
Enchir.
cap.
98.
vultus
sanctarum
Scriptura●um
bene
intuen●cs
,
id
admonere
videtur
,
vt
qui
gloriatur
in
Domino
,
glorietur
,
The
whole
face
and
countenance
of
the
holy
Scriptures
,
(
so
to
speake
)
seemeth
to
admonish
those
that
looke
well
into
them
,
thus
much
,
That
hee
that
reioyceth
,
should
reioyce
in
the
Lord
.
Thus
Austin
.
He
must
reioyce
(
or
boast
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
the
Lord
;
therefore
he
must
be
farre
from
boasting
of
himselfe
,
except
it
be
of
his
infirmities
,
as
the
Apostle
speaketh
;
then
he
must
not
be
high-minded
,
he
must
haue
no
proud
lookes
,
as
the
Prophet
hath
it
;
but
hee
must
be
as
one
that
is
weaned
,
yea
,
he
must
be
in
himselfe
as
one
that
is
weaned
.
Indeed
that
is
true
,
humility
that
is
not
so
much
in
shew
,
and
in
outward
appearance
,
as
in
deed
,
and
in
truth
.
There
was
a
great
Rabblement
or
Order
of
Fryers
,
called
Humiliati
,
professing
great
humility
,
who
but
they
?
and
crouching
low
,
and
stooping
low
,
what
else
?
and
yet
their
stomackes
did
so
swell
,
and
were
so
bloody
,
that
they
were
intolerable
to
Rome
it selfe
,
and
therefore
cashiered
and
abandoned
.
So
Paul
the
fourth
pretended
so
great
mortification
,
and
neglect
of
the
world
and
worldly
things
,
that
it
was
a
speciall
motiue
to
the
Cardinals
to
chuse
him
Pope
,
in
hope
to
rule
him
as
they
lusted
:
but
when
this
humble
Fellow
had
found
Peters
Keyes
,
then
he
did
no
longer
looke
downe
towards
the
dust
,
as
it
were
seeking
them
,
but
held
vp
his
head
as
high
&
as
lofty
as
euer
did
any
in
that
Chayre
.
Nazianzen
.
Diogenes
trampled
vpon
Platoes
pride
,
but
with
greater
pride
.
And
the
Gibeonites
for
all
their
humble
speech
,
and
old
apparell
,
were
notwithstanding
very
coozeners
.
So
then
if
humility
consist
neither
in
word
,
nor
in
apparell
,
wherein
is
the
vertue
thereof
to
be
found
,
and
how
may
it
be
discerned
?
Truely
,
Beloued
,
the
heart
is
deceitfull
aboue
all
,
who
can
know
it
?
The
Lord
he
searcheth
the
heart
,
and
tryeth
the
reines
,
to
giue
to
euery
man
according
to
his
wayes
,
&c.
Ieremy
17.
So
our
Sauiour
,
Iohn
1.
was
able
to
giue
a
true
verdict
of
Nathaniel
,
as
soone
as
he
sawe
him
,
Behold
an
Israelite
indeed
,
in
whom
there
is
no
guile
.
How
this
?
Because
he
was
God
.
But
now
man
hath
but
a
shall●w
sound
,
and
a
short
reach
,
and
dealeth
onely
by
probabilities
and
likely-hoods
,
and
according
to
outward
appearance
,
and
therefore
may
be
deceiued
,
&
in
that
respect
,
is
not
to
pronounce
lightly
concerning
other
mens
humility
,
or
pride
.
Yet
for
all
that
,
as
Christ
saith
of
false
prophets
,
By
their
fruites
you
shall
know
them
:
So
the
sonne
of
Sirach
speaketh
not
in
vaine
,
A
mans
garment
,
grenning
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
a
man
sheweth
his
teeth
)
and
gate
(
or
paceing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
declare
after
a
sort
,
what
he
is
,
and
which
way
he
doth
incline
.
The
British
Clergy
being
sent
vnto
by
Augustine
(
not
the
learned
Bishop
of
Hippo
,
whom
you
heare
so
often
cited
out
of
this
place
,
but
an
vnlearned
,
and
vnsauory
Monke
,
whom
Gregory
sent
ouer
hither
,
(
reade
but
his
questions
moued
to
the
said
Gregory
,
as
they
be
registred
by
Beda
,
and
you
will
say
he
was
no
better
,
)
to
make
their
appearance
before
him
,
consulted
a
graue
man
,
famous
for
his
wisedome
in
those
dayes
,
what
they
were
best
to
doe
;
He
aduised
them
to
be
ruled
by
him
,
if
he
were
a
man
of
God
.
But
how
shall
wee
know
that
,
said
they
?
If
he
be
milde
and
humble
in
heart
,
said
he
.
And
how
shall
we
know
so
much
?
Why
,
said
he
,
vse
the
meanes
,
that
he
,
and
his
may
come
to
the
Synode
,
and
be
there
before
you
;
and
if
he
rise
vp
vnto
you
,
when
you
come
neere
,
know
that
he
is
the
seruant
of
Christ
,
and
(
therefore
)
hearken
to
him
obediently
.
But
if
he
despise
you
,
(
si
spreuerit
)
and
will
not
vouchsafe
to
rise
vp
vnto
you
,
you
being
the
greater
number
,
then
doe
you
also
despise
him
,
and
care
as
little
for
him
.
Thus
they
were
aduised
,
and
accordingly
they
make
tryall
;
and
Augustine
keeping
his
place
,
and
not
daining
to
rise
vp
vnto
them
,
they
condemne
him
for
a
proud
fellow
,
and
became
his
opposites
to
the
vttermost
.
Beloued
,
that
wise
man
was
to
blame
,
whatsoeuer
opinion
of
wisedome
he
had
,
to
make
a
mans
manners
to
be
the
tryall
of
his
faith
,
and
one
ceremonious
complement
,
to
be
the
tryall
of
ones
life
.
You
know
Naaman
the
Syrian
,
when
he
tooke
it
in
dudgeon
,
that
Elisha
the
Prophet
did
not
come
out
vnto
him
in
person
,
but
onely
sent
a
message
to
him
,
was
reproued
for
the
same
of
his
seruants
,
and
required
to
doe
as
the
Prophet
bade
him
,
neuer
standing
vpon
circumstances
;
And
the
Ciuill
Law
saith
well
,
Veritas
rerum
erroribus
gestorum
non
vitiatur
,
The
truth
of
the
case
is
n●t
corrupted
by
the
errors
falling
out
in
the
handling
of
it
;
yet
for
all
that
,
Augustine
is
no
way
to
be
iustified
in
his
Pontificall
stately
deportment
,
specially
towards
strangers
,
and
of
the
same
ranke
that
he
was
,
for
all
his
Pall.
For
as
holinesse
becommeth
Gods
house
for
euer
,
so
surely
humility
graceth
mans
seate
exceedingly
,
be
a
man
neuer
so
high
lifted
vp
aboue
his
brethren
.
The
Kingdome
of
God
is
neither
sitting
,
nor
standing
,
nor
perking
,
nor
stouping
;
no
more
is
vertue
;
yet
because
these
are
tokens
,
and
bewrayers
of
that
which
is
in
man
,
many
times
therefore
doe
men
obserue
them
maruellously
.
A
good
man
out
of
the
good
treasure
of
his
heart
,
bringeth
forth
good
things
,
and
an
euill
man
out
of
the
euill
treasure
of
his
heart
,
bringeth
forth
euill
things
,
for
of
the
aboundance
of
the
heart
the
mouth
speaketh
;
yea
,
and
so
doe
all
the
rest
of
the
parts
of
the
body
,
and
all
the
faculties
of
the
minde
shew
themselues
outwardly
.
A
man
may
dissemble
naughtinesse
,
I
grant
;
as
not
be
couetous
,
when
yet
he
is
an
extortioner
;
not
to
be
wanton
,
when
yet
he
is
a
wedlocke-breaker
;
not
to
be
riotous
,
when
yet
his
heart
is
euermore
in
the
Tauerne
,
&c.
But
how
few
doe
dissemble
vertue
?
how
few
doe
appeare
worse
then
they
are
indeed
?
The
common
fault
is
,
that
men
will
be
counted
more
vertuous
then
they
are
;
that
men
loue
that
,
which
they
will
not
be
knowne
of
,
and
are
ashamed
to
make
profession
.
Therefore
they
that
carry
t●eir
noses
high
into
the
wind
,
like
the
wilde
Asse
in
the
Wildernesse
mentioned
by
Ieremy
,
and
stroute
in
their
gate
,
as
though
they
went
vpon
stilts
,
or
carryed
Pomparum
fercula
;
they
that
braue
it
in
silks
,
and
veluets
,
nay
,
in
siluer
and
gold
,
aboue
their
ability
and
meanes
,
aboue
their
degree
,
beyond
all
good
order
;
well
they
may
please
themselues
,
and
such
as
gaine
by
them
,
but
hardly
will
they
get
the
reputation
of
humble
men
,
nay
,
they
will
hardly
wash
away
the
imputation
of
pride
and
insolency
.
Poterat
fortasse
minoris
piscator
,
quàm
piscis
emi
,
The
Fisher
himselfe
was
not
so
much
worth
,
as
he
rated
the
Fi●h
,
said
the
Poet
;
&
so
we
may
say
,
Many
a
man
is
in
the
middest
of
his
wealth
,
(
nay
,
of
another
mans
too
,
)
when
he
hath
his
suite
on
his
backe
.
For
thus
is
the
Tenant
racked
,
the
poore
repelled
,
the
Broker
enriched
,
and
the
Vsurer
almost
Lorded
.
He
that
begunne
with
an
hundred
,
nay
,
with
tenne
,
increaseth
to
thousands
,
and
hee
that
began
with
thousands
,
decreaseth
to
nothing
.
But
as
in
Tacitus
his
time
,
there
were
euery
yeere
Edicts
,
and
Proclamations
set
forth
against
the
Mathematicians
or
Astrologers
,
and
yet
they
could
neuer
get
Rome
to
be
rid
of
them
;
so
let
the
Preachers
speake
neuer
so
much
against
the
vanity
of
apparell
now-a-dayes
,
the
speech
shall
be
as
the
sound
of
one
that
hath
a
pleasant
voyce
,
(
as
the
Prophet
saith
,
)
or
rather
as
of
one
that
speaketh
vnpleasantly
,
and
most
harshly
,
and
he
shall
labour
in
vaine
,
and
for
nothing
.
Well
,
if
we
humble
our selues
,
let
vs
humble
our selues
,
euen
in
our
apparell
.
In
like
manner
,
let
vs
humble
our selues
in
speech
and
in
demeanor
.
Rehoboam
through
an
vncourteous
and
rough
speech
,
lost
tenne
Tribes
at
a
clap
.
Demetrius
lost
a
whole
Kingdome
,
and
the
same
a
rich
one
,
euen
the
Kingdome
of
Macedony
,
by
his
arrogant
behauiour
.
C.
Cesar
lost
no
lesse
then
an
Empire
and
his
life
,
and
all
by
keeping
his
seat
,
and
not
vouchsafing
to
rise
vp
vnto
his
Peeres
.
Why
should
it
be
thus
among
Christians
?
I
stout
,
and
thou
stout
,
I
dare
not
venture
a
cap
,
or
a
salutation
,
lest
I
should
be
a
loser
.
Why
doe
we
not
rather
behold
in
our
brother
our
owne
image
,
yea
,
the
image
of
God
,
and
for
his
sake
,
make
our selues
equall
to
them
of
the
lower
sort
?
Why
did
wee
not
goe
one
before
another
,
in
giuing
honour
,
and
beare
one
anothers
burden
,
and
in
humblenesse
of
mind
,
looke
not
euery
one
of
his
owne
things
,
but
vpon
that
which
is
in
another
,
and
esteeme
of
that
better
then
of
our
owne
?
This
is
true
humility
,
and
this
is
thanke-worthy
with
God
,
when
a
man
not
in
apparell
onely
,
or
in
word
,
or
in
gesture
humbleth
himselfe
,
but
when
the
hidden
man
,
which
is
within
,
is
decked
with
this
vertue
as
with
a
garment
.
For
when
humility
is
once
rooted
in
the
heart
,
there
will
be
a
correspondency
and
conformity
in
the
outward
behauiour
,
that
no
exception
shall
be
taken
against
it
:
for
a
tree
will
be
knowne
by
his
fruite
.
It
is
not
a
good
tree
that
bringeth
forth
bad
fruit
,
neither
is
it
a
bad
tree
that
bringeth
forth
good
fruit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
euen
Nature
in
an
Heathen
man
.
[
Humble
your selues
]
therefore
.
We
haue
seene
what
we
must
doe
,
what
duty
we
must
yeeld
,
euen
the
duty
of
humility
.
Now
let
vs
see
a
little
to
whom
we
must
doe
it
,
in
these
words
,
[
vnder
the
mighty
hand
of
God
.
]
If
we
were
bid
to
(
humble
)
our selues
to
stockes
and
stones
,
the
worke
of
mens
hands
,
which
haue
eyes
and
see
not
,
eares
and
heare
not
,
then
we
might
refuse
to
obey
;
for
wee
must
bow
to
the
Lord
our
God
,
and
him
onely
must
we
serue
.
If
to
a
shrewd
Master
or
Mistris
,
as
Hagar
was
bid
to
submit
her selfe
to
Sarah
;
to
our
aemulus
,
as
Haman
was
faine
to
doe
honor
to
Mordecai
;
to
our
fellow-seruant
,
and
the
same
a
stranger
,
as
the
Egyptians
submitted
themselues
to
Ioseph
;
to
an
enemy
of
our
Countrey
,
or
a
Tyrant
,
as
the
Israelites
were
commanded
to
stoupe
to
Nabuchadnezzar
:
then
it
were
another
matter
,
then
we
might
complaine
,
as
some
doe
in
the
Scriptures
;
Why
hath
the
Lord
dealt
so
cruelly
with
vs
?
But
now
,
when
the
Precept
of
humiliation
is
to
the
Creator
of
all
things
,
shall
fl●sh
and
blood
disdaine
to
submit
it selfe
to
God
?
weake
flesh
and
blood
,
to
the
mighty
hand
of
God
?
It
was
a
reason
that
Iosephus
vsed
in
his
Oration
to
his
Countrey-men
,
to
perswade
them
to
submit
their
neckes
to
the
yoke
of
the
Romanes
,
for
as
much
as
they
had
gotten
the
Dominion
of
the
greates●
part
of
the
world
;
The
same
reason
vsed
Rabshak●h
,
to
them
that
were
besieged
in
Ierusalem
,
that
for
as
much
as
the
King
of
Assyria
had
subdued
many
other
Nations
strong
and
mightie
,
therefore
they
might
with
credit
enough
yeeld
.
Dignitate
Domini
minùs
turpis
est
conditio
se●u●
,
By
the
honor
of
the
Master
the
(
base
)
estate
of
the
seruant
becommeth
more
tolerable
.
It
was
some
comfort
to
Marcus
Antonius
,
hauing
wounded
himselfe
to
death
in
desperation
,
that
he
was
ouercome
,
not
by
any
base
coward
,
but
by
a
valiant
Roman
.
—
AEnaeae
magni
dextrâ
cadis
.
So
Aeneas
bade
one
comfort
himselfe
.
Sal●em
ne
lixae
manu
cadam
,
saith
the
valorous
Admirall
of
France
:
Slay
me
and
spare
not
,
but
yet
not
by
the
hand
of
a
skullion
.
Let
not
a
boy
slay
vs
,
(
said
Zibah
and
Zalmumah
,
Iudg.
8.
)
but
rise
thou
and
fall
vpon
vs
,
for
as
the
man
is
,
so
is
his
strength
.
Therefore
,
for
as
much
as
we
are
required
to
humble
our selues
vnder
Almighty
God
,
who
made
the
heauens
and
the
earth
by
his
great
power
,
and
by
his
stretched-out
Arme
,
and
nothing
is
hard
vnto
him
,
Ieremy
,
32.
Behold
,
he
will
breake
downe
,
and
it
cannot
be
built
,
he
shutteth
vp
a
man
,
and
he
cannot
be
loosed
,
Iob
12.
He
putteth
his
hand
vpon
the
Rockes
,
and
ouerthroweth
the
mountaines
by
the
roots
,
Iob
28.
For
as
much
,
I
say
,
as
he
is
the
Creator
of
the
Spirits
of
all
flesh
,
Humble
your selues
vnder
the
mighty
hand
of
God
,
]
and
to
the
promise
annexed
,
[
that
he
may
exalt
you
.
]
Foelix
Ecclesia
(
saith
Austin
)
cuise
Deus
debitorem
fecit
,
non
aliquid
accipiendo
,
sed
omnia
promittendo
,
Happy
is
the
Church
,
to
whom
the
Lord
hath
made
himselfe
a
debtor
,
not
by
receiuing
any
thing
(
at
her
hands
)
but
by
promising
all
things
.
Surely
though
the
Lord
had
onely
commanded
&
bade
vs
on
our
Alleageance
,
to
imbrace
humility
,
and
to
remoue
arrogancy
farre
from
vs
,
we
were
bound
,
euen
for
the
Commandement
sake
,
to
yeeld
all
obedience
to
it
.
For
doth
not
a
sonne
honor
his
Father
,
and
a
seruant
his
Lord
?
Bernard
serm.
in
36.
Cant
c.
A
spirituall
building
cannot
stand
(
steady
)
except
(
it
be
placed
)
vpon
the
sure
foundation
of
humility
.
Augustine
goeth
further
and
saith
(
to
Dioscorus
)
that
it
is
the
first
thing
in
Christianity
,
August
Dioscor
.
E●ist.
56.
and
the
second
,
and
the
third
,
and
almost
all
in
all
:
for
(
saith
he
)
except
humility
doe
both
goe
before
,
and
accompany
,
and
follow
after
all
whatsoeuer
we
doe
well
,
pride
will
wrest
it
out
of
our
hands
(
and
marre
all
.
)
Therefore
humility
is
to
be
thought
vpon
,
and
by
all
meanes
to
be
coueted
after
,
euen
for
the
very
worth
of
it
,
though
there
were
no
promise
annexed
to
it
to
drawe
vs
on
.
But
now
,
when
God
is
so
good
and
gracious
to
vs
,
as
to
promise
vs
promotion
for
the
issue
and
cloze
,
wee
must
needs
shew
our selues
very
dull
,
and
very
vnhappy
,
if
we
doe
not
striue
for
it
as
for
siluer
,
and
digge
for
it
as
for
treasure
.
The
Husband-man
is
content
to
goe
forth
weeping
,
and
to
bestow
his
precious
seed
,
so
that
he
may
returne
with
ioy
,
and
bring
his
sheaues
with
him
.
So
euery
one
that
proueth
Masteries
,
is
content
to
abstaine
from
all
things
,
so
that
he
may
obtaine
a
Crowne
,
though
the
same
be
a
corruptible
one
.
So
the
Souldier
,
to
approue
himselfe
to
him
that
hath
chosen
him
to
the
Warfare
;
The
Captaine
,
and
specially
the
Generall
,
to
get
glory
;
what
paine
and
hardnesse
doe
they
sustaine
,
or
rather
what
doe
they
not
sustaine
?
It
is
written
of
Alexander
(
I
will
trouble
you
but
with
one
Story
,
)
that
being
in
the
farther
parts
of
Asia
;
one
while
striuing
against
heat
,
and
thirst
;
another
while
against
cold
and
hunger
;
another
while
against
craggy
Rockes
;
another
while
against
deepe
and
dangerous
riuers
,
&c.
he
could
not
containe
but
burst
forth
in
this
exclamation
,
O
yee
Athenians
,
what
difficulties
and
dangers
doe
I
endure
for
your
sakes
,
to
be
praised
and
celebrated
by
●our
pennes
and
tongues
!
Now
if
to
be
extolled
by
the
pennes
and
tongues
of
vaine
men
,
could
preuaile
so
much
with
a
Prince
tenderly
bred
,
and
of
great
estate
;
should
not
wee
much
rather
submit
our selues
to
Gods
will
and
pleasure
,
and
prouidence
,
and
euen
deny
and
defie
whatsoeuer
worth
may
seeme
to
be
in
vs
,
that
hee
may
aduance
vs
and
bring
vs
to
honour
?
God
surely
vseth
to
make
great
ones
small
,
and
smal
or
meane
ones
great
,
as
Xenophon
speakes
.
Nay
,
the
blessed
Virgin
being
moued
by
the
holy
Ghost
,
acknowledgeth
as
much
,
He
pulleth
downe
the
mighty
from
their
seat
,
and
exalteth
the
humble
and
meeke
.
He
maketh
high
,
and
maketh
low
,
yea
,
he
maketh
them
high
that
before
were
low
,
if
in
humility
and
meekenesse
they
possesse
their
soules
.
Dauid
kept
his
fathers
sheepe
,
and
was
not
ashamed
,
nay
,
he
braggeth
of
it
,
(
in
an
holy
kind
of
reioycing
,
)
in
the
Psalme
;
That
the
Lord
tooke
him
as
he
followed
the
Ewes
great
with
Lambe
,
to
be
a
Ruler
in
Iacob
,
and
a
Gouernour
in
Israel
.
So
Agathocles
,
so
Willigis
,
(
to
trouble
you
with
no
more
,
)
the
one
was
exalted
to
bee
King
of
Sicily
,
being
but
a
Potters
sonne
;
the
other
to
be
Archbishop
of
Mentz
,
(
a
Prince
Elector
in
Germany
,
)
being
but
a
Wheelers
sonne
.
They
acknowledged
Gods
prouidence
and
worke
in
their
aduancement
,
and
were
so
farre
from
being
ashamed
of
their
base
parentage
,
that
the
one
would
not
be
serued
with
other
plate
then
with
earthen
,
to
shew
how
Nobly
he
was
descended
;
The
other
gaue
for
his
Armes
the
Wheeles
,
and
had
this
Motto
,
or
rather
Memento
,
written
in
his
bed-chamber
in
great
letters
,
Willigis
,
Willigis
,
recole
vnde
vene●is
:
O
Willigis
,
remember
whence
thou
camest
.
This
indeed
is
the
way
to
become
high
,
(
to
be
exalted
before
God
and
before
wise
men
,
)
to
be
lowly
in
our
owne
eyes
,
to
confesse
that
we
are
wormes
,
and
not
men
,
that
we
are
sinfull
men
,
and
not
Saints
;
that
we
are
vnworthy
the
least
of
Gods
mercies
,
and
that
it
is
of
his
mercy
onely
,
that
we
are
not
consumed
.
For
what
haue
we
that
we
haue
not
receiued
?
what
haue
we
receiued
,
but
we
haue
corrupted
and
made
worse
?
what
haue
we
corrupted
,
but
for
the
same
we
deserue
to
be
called
to
account
,
yea
,
to
be
cast
forth
of
Gods
house
asvnprofitable
seruants
?
And
is
it
a
time
then
for
vs
to
be
high-minded
,
or
to
feare
,
to
be
lofty
,
or
to
be
humble
?
This
is
certaine
,
Christ
came
not
to
call
the
righteous
,
(
those
that
in
the
pride
of
their
heart
,
thinke
themselues
to
be
such
,
)
much
lesse
to
reward
them
,
much
lesse
to
crowne
them
;
but
sinners
penitent
,
and
humble
sinners
,
to
faithfull
repentance
,
and
consequently
to
saluation
.
They
that
are
whole
,
need
not
the
Physician
,
care
not
for
the
Physician
,
but
they
that
are
sicke
,
and
are
heauy
laden
,
and
bowed
downe
with
the
burden
of
their
sinnes
;
they
cry
out
in
great
humility
,
God
be
mercifull
to
me
a
sinner
.
Those
the
Lord
receiueth
into
grace
,
and
maketh
them
to
sit
at
his
right
hand
,
and
giueth
them
a
name
in
his
house
,
better
then
of
sonnes
and
daughters
,
as
the
Prophet
speaketh
.
Now
as
we
are
to
thinke
meanely
of
our selues
in
respect
of
Sanctity
,
if
we
will
be
found
in
Christ
,
not
hauing
our
owne
righteousnesse
which
is
of
the
Law
,
but
that
which
is
by
the
faith
of
Iesus
Christ
,
Iob
,
Let
men
feare
God
,
for
he
will
not
regard
any
that
are
wise
in
their
owne
conceits
.
If
any
man
among
you
seeme
to
be
wise
in
this
world
,
let
him
be
a
foole
,
that
he
may
be
wise
.
Neither
did
Saint
Paul
make
a
rule
for
others
onely
,
and
not
for
himselfe
,
as
the
manner
of
the
world
is
,
to
lay
heauy
imputations
vpon
others
,
and
to
exempt
themselues
;
no
,
but
as
he
strippeth
himselfe
of
all
opinion
of
righteousnesse
,
1.
Timoth.
1.
saying
there
,
that
of
sinners
he
was
chiefe
.
Thomas
Moore
writeth
of
in
an
Epistle
to
Dorpius
,
who
take
vpon
them
to
be
ripe
in
those
things
which
they
neuer
heard
nor
read
?
Doubtlesse
many
there
bee
that
might
haue
attained
to
knowledge
,
but
that
they
thought
they
had
attained
it
already
,
(
as
Seneca
saith
;
)
And
therefore
modesty
and
humility
are
good
meanes
through
Gods
blessing
to
aduance
men
to
learning
.
But
to
recount
what
we
haue
done
in
this
later
part
,
and
to
proceed
to
that
which
remaines
:
You
haue
heard
Saint
Peter
promise
,
on
Gods
behalfe
,
that
he
will
exalt
those
that
humble
themselues
,
whether
it
be
in
matter
of
piety
and
vertue
before
God
,
or
in
learning
or
skill
before
men
.
Now
,
some
will
say
peraduenture
,
we
see
not
the
accomplishment
of
these
promises
,
for
how
many
modest
and
humble
men
be
there
,
and
euer
haue
beene
,
that
haue
wanted
preferment
,
nay
,
that
haue
wrestled
with
great
extremities
?
Were
not
the
Christians
in
the
Primitiue
time
vnder
Heathen
Princes
,
and
in
the
later
perillous
times
vnder
Antichrist
kept
vnder
the
hatches
,
for
hundreds
of
yeeres
?
Did
not
they
hunger
and
thirst
,
and
were
naked
,
&
wandred
vp
and
downe
in
sheep-skins
,
in
due
time
they
shall
be
exalted
.
]
The
Kingdome
of
God
commeth
not
with
obseruation
,
saith
our
Sauiour
,
Luke
17.
We
doe
not
humble
our selues
vnder
the
mighty
hand
of
God
:
And
so
there
is
no
promise
made
vnto
vs
.
The
Husbandman
must
first
labour
,
A
SERMON
VPON
THE
SECOND
PSALME
.
THE
TENTH
SERMON
.
PSALME
2.
verse
10.
Now
therefore
be
wise
,
O
Kings
,
be
instructed
,
O
Iudges
of
the
earth
.
SOME
of
the
Iewish
Doctors
would
haue
these
words
to
be
an
Apostrophe
to
those
Kings
and
Princes
,
which
plotted
against
the
Crowne
and
dignity
of
Dauid
;
first
,
to
keepe
him
from
his
right
,
then
to
disrobe
him
being
inuested
.
The
Psalmist
therefore
doth
aduise
them
to
bethinke
themselues
better
,
and
not
to
make
head
any
longer
against
Dauid
,
lest
they
be
found
to
fight
against
God
himselfe
.
This
exposition
is
good
,
but
it
is
not
good
enough
,
(
if
that
which
is
not
good
enough
,
may
be
truly
called
good
.
)
For
as
Tertullian
saith
,
Ratio
Diuina
non
in
superficie
,
sed
in
medullâ
,
&
plerumque
aemula
manifestis
:
That
is
,
Tertull.
de
resur
.
carnis
.
The
sence
&
pith
of
the
Word
of
God
,
is
not
in
the
vttermost
skinne
,
but
in
the
marrow
,
and
commonly
crosseth
the
apparancy
of
the
letter
;
And
as
Hierome
to
Paulinus
,
Whatsoeuer
we
reade
in
the
Scripture
,
Hieronym
.
ad
Paulin.
it
shineth
truely
and
glistereth
euen
in
the
rinde
,
but
is
sweeter
in
the
marrow
;
Therefore
to
rest
vpon
the
Type
or
Figure
,
and
not
to
proceed
so
farre
as
the
thing
figured
,
is
to
deale
as
weakely
,
as
if
a
man
searching
in
minerals
for
gold
or
siluer
,
should
content
himselfe
with
the
first
rubble
,
and
giue
ouer
before
he
come
to
the
precious
Oare
.
It
is
truth
,
that
Dauid
did
not
onely
spe●ke
and
prophesie
of
our
Sauiour
,
(
as
is
euery-where
to
be
seene
in
the
Psalmes
,
and
euery-where
vouched
in
the
New
Testament
,
)
but
also
was
a
Figure
of
him
,
so
expresse
a
one
and
liuely
,
that
Christ
might
seeme
to
haue
beene
borne
in
Dauid
,
euen
long
before
He
came
in
the
flesh
,
and
Dauid
to
haue
reuiued
,
and
beene
borne
againe
in
Christ
,
euen
long
after
he
was
dead
and
rotten
.
This
is
not
to
make
Iesum
Typicum
,
with
the
Franciscans
,
nor
yet
to
bring
In
Somnia
Pythagoraea
,
that
is
,
the
passing
of
soules
from
bodies
,
from
one
body
to
another
,
with
those
phantastikes
:
but
this
is
to
teach
,
as
the
truth
is
in
I●sus
,
that
Christ
not
onely
is
now
painted
out
before
our
eyes
,
and
among
vs
crucified
in
the
preaching
of
the
Gospell
,
but
also
was
shadowed
and
fore-described
in
the
Old
Testament
,
by
certaine
personall
Types
,
as
it
were
Verbo
visibili
,
(
as
Augustine
speaketh
:
)
To
such
an
effect
as
Iustine
Martyr
toucheth
,
when
he
saith
,
The
G
spell
what
is
it
,
but
the
Law
fulfilled
?
The
Law
what
was
it
,
but
the
G●spell
foretold
?
Iustin
Martyr
ad
orthod.
resp.
101.
This
I
would
say
,
that
as
Dauid
did
,
and
suffered
many
things
which
were
not
to
haue
an
end
and
consummation
in
Dauid
,
but
were
to
fore-shew
the
doings
and
sufferings
of
Christ
,
the
true
Dauid
;
(
He
is
called
Dauid
by
Hieremy
,
Ezechiel
,
and
Hosea
,
to
speake
of
no
more
,
)
and
the
glory
that
should
follow
after
:
so
we
are
to
thinke
,
that
the
Psalmist
requiring
the
Kings
of
those
dayes
to
be
wise
,
and
to
stoope
to
Dauids
command
,
doth
by
good
consequent
aduise
the
high
Estates
of
all
ages
to
strike
sayle
to
our
Sauiour
,
and
to
yeeld
obedience
to
his
Law
.
To
put
the
matter
out
of
doubt
,
the
Apostles
themselues
,
who
could
not
be
deceiued
,
hauing
receiued
the
first
fruits
of
Gods
Spirit
,
and
would
not
deceiue
,
being
indued
with
grace
,
and
sincerity
from
aboue
;
they
,
I
say
,
Acts
,
4.
doe
plainely
apply
this
Psalme
to
our
Sauiour
;
that
we
should
no
longer
be
doubtfull
in
the
matter
,
but
beleeuing
:
yea
,
as
Saint
Augustin
saith
out
of
Moses
(
Deuter.
32.
)
Inimi●us
meus
testis
m●us
,
that
is
,
My
Enemy
is
my
witnesse
;
some
of
the
chiefe
of
the
Iewes
doe
grant
,
that
it
may
be
vnderstood
of
our
Sauiour
,
either
in
their
owne
iudgement
,
or
in
the
iudgement
of
their
Fathers
,
or
ancient
Rabbins
.
The
former
point
is
affirmed
by
Aben-Ezra
,
surnamed
the
wise
,
the
other
by
Shelomoh
,
somewhat
more
ancient
then
he
.
Aben-Ezra
&
Shelom
.
C●m
.
in
Psalm
.
2.
So
then
the
Kingdome
that
is
here
spoken
of
,
being
chiefely
to
be
vnderstood
of
the
Kingdome
of
Christ
,
and
the
opposition
that
is
here
signified
,
to
be
chiefely
directed
against
it
;
we
may
without
offring
any
violence
to
the
Text
,
hence
exhort
all
Kings
and
Princes
vpon
whom
the
ends
of
the
world
are
come
,
to
looke
vnto
themselues
,
and
to
the
station
wherein
God
hath
placed
them
,
and
to
esteeme
it
the
greatest
policy
,
to
be
wise
according
to
godlinesse
;
and
the
highest
Soueraignety
,
to
be
subiect
to
Christ
.
Especially
it
being
granted
by
all
,
that
the
Scriptures
were
not
made
to
serue
one
age
or
two
onely
,
(
No
,
for
then
there
must
haue
beene
many
Bibles
made
from
the
beginning
of
the
world
,
and
then
there
must
haue
beene
a
continuall
sending
downe
of
the
holy
Ghost
,
and
a
continuall
sending
forth
of
Apostles
,
&
Prophets
,
)
but
to
be
the
rule
for
faith
,
&
the
direction
for
manners
to
all
posterity
.
Therefore
Irenaeus
saith
well
,
That
which
the
Apostles
first
taught
,
Iraeneus
lib.
3.
Praefat.
they
afterwards
committed
to
writing
,
to
be
the
ground
and
pillar
of
our
faith
;
(
He
speaketh
indefinitely
without
limitation
of
time
,
and
therefore
would
be
vnderstood
to
meane
of
all
times
.
)
And
Tertullian
not
long
after
him
,
is
bold
and
saith
,
Tertull.
de
Spect.
Latè
semper
Scriptura
diuina
diuiditur
,
vbicunque
secundùm
praesentis
reisensum
disciplina
munietur
,
The
Scripture
is
of
a
large
extent
,
and
wide
circumference
,
as
oft
as
any
thing
from
it
is
to
be
deduced
,
that
pertaineth
either
to
information
or
reformation
.
Hitherto
I
haue
proued
,
both
that
this
whole
second
Psalme
is
chiefely
to
be
vnderstood
of
our
Sauiour
,
and
that
my
Text
out
of
the
tenth
verse
,
may
rightly
be
applyed
to
the
Kings
and
Princes
of
these
dayes
.
Now
I
come
to
the
words
themselues
:
Now
therefore
be
wise
O
Kings
,
be
instructed
,
O
Iudges
of
the
earth
.
Two
kinds
of
persons
are
here
called
vpon
,
Kings
and
Iudges
:
Kings
,
as
the
chiefe
,
Iudges
,
as
they
that
are
appointed
by
them
,
for
the
punishment
of
them
that
doe
i●l
,
&
the
praise
of
them
that
doe
well
.
Two
kinds
of
duties
are
here
vrged
,
to
be
wise
and
intelligent
,
this
is
required
of
Kings
;
to
be
instructed
and
disciplined
,
this
of
inferior
Magistrates
.
I
at
this
time
shall
speake
onely
of
the
first
kind
of
persons
,
that
is
,
of
Kings
and
their
duties
:
and
therein
I
meane
not
to
speake
of
Kings
by
themselues
,
and
of
wisedome
by
it selfe
,
(
that
were
not
to
deuide
the
Text
aright
,
but
to
breake
it
,
)
but
of
both
together
,
as
God
shall
giue
grace
.
But
first
I
obserue
,
and
it
is
wor●hy
to
be
obserued
,
how
the
Psalmist
begins
with
Kings
;
&
surely
great
cause
for
it
,
not
onely
for
their
place
,
eminent
and
supereminent
,
Tertul.
ad
Scapul
.
Optatus
li.
3.
(
Imperator
homo
à
Deo
secundus
,
soloque
Deo
minor
,
Tertullian
.
Supra
Imperatorem
non
est
nisi
solus
Deus
,
Optatus
,
)
Nor
onely
for
their
Titles
:
Shepheards
,
Leaders
,
Fathers
,
Sonnes
of
the
Highest
,
the
liuely
Images
of
God
,
Gods
Vicegerents
,
Gods
vpon
earth
,
Sine
dubio
Imperator
non
est
nisi
Deus
terrenus
,
saith
the
Gothe
to
Theodosius
,
witnesse
Paulus
Diaconus
,
Paul
Diaconus
li.
12.
)
but
for
two
other
more
maine
reasons
;
first
,
for
the
great
dependency
vpon
their
safety
,
for
that
they
neither
stand
nor
fall
to
themselues
;
Secondly
,
for
the
great
power
of
their
example
,
either
to
good
,
or
euill
.
Touching
the
first
,
they
doe
not
stand
or
fall
to
themselues
,
(
as
I
said
,
)
but
are
the
standing
or
falling
of
most
in
Israel
.
They
may
be
compared
to
the
two
Pillars
,
vpon
the
which
the
great
house
of
the
Philistins
did
rely
;
which
while
they
stood
,
did
beare
vp
the
whole
building
,
euen
when
there
were
many
hundreds
vpon
the
roofe
:
but
when
they
fell
,
they
pulled
downe
all
with
them
,
and
the
fall
of
that
house
was
great
.
Zachary
.
Let
me
smite
Saul
,
(
King
Saul
)
but
once
,
and
the
Kingdome
shall
be
thine
,
and
the
victory
thine
,
said
Abishai
,
in
effect
.
Let
me
smite
Dauid
(
King
Dauid
)
and
all
Israel
shall
be
gathered
to
thee
,
(
said
that
wicked
Counsellor
Achitophel
,
2.
Sam.
17.
When
Alexander
was
dead
,
the
Army
was
not
lessened
but
by
one
man
,
euery
man
knew
:
but
yet
it
was
compared
by
the
wise
to
the
Cyclops
,
Plutarch
.
in
Artaxerxe
.
Bonfinius
de●ad
.
3.
lib.
6.
Guicciardin
.
li.
10.
all
went
to
wracke
,
and
of
vanquishers
they
became
vanquished
.
So
with
the
Christians
at
Varna
,
when
their
King
Vladislaus
was
lost
;
So
with
the
French
at
Rauenna
,
when
their
Foisee
was
ouer-throwne
:
Therefore
be
wise
,
O
ye
Kings
,
ye
carry
about
in
your
bodies
,
not
your
owne
liues
alone
,
but
the
liues
of
thousands
,
you
haue
vpon
the
stake
not
your
owne
safety
alone
,
but
the
safety
of
thousands
.
Thou
shalt
not
goe
forth
with
vs
any
more
to
battell
,
lest
thou
quench
the
light
of
Israel
,
for
thou
art
worth
tenne
thousand
.
When
one
exhorted
Cleomenes
to
hold
his
life
vile
vnto
him
,
Plutar●h
.
in
Cl●om●ne
.
and
to
powre
it
out
like
water
vpon
the
ground
:
he
answered
,
I
will
not
sticke
for
that
,
if
I
had
none
to
care
for
,
but
my selfe
,
but
now
I
must
make
much
of
my
life
,
to
doe
my
Countrey
good
.
Cicero
●ro
M●rcello
.
When
Cesar
had
giuen
forth
in
speech
,
that
he
had
liued
long
enough
,
and
cared
not
though
he
dyed
on
the
morrow
;
Thou
speakest
reason
,
said
Tully
,
if
thou
liuedst
onely
for
thy selfe
,
but
thy
Countrey
cannot
spare
thee
.
Sertorius
his
Souldiers
were
not
wont
to
shift
for
themselues
by
flight
,
before
they
had
put
their
Generall
Sertorius
in
safety
.
So
the
Galles
had
their
Soldurios
,
that
is
,
deuoted
men
,
which
vowed
to
liue
and
dye
with
their
Lord
,
as
Bodin
out
of
antiquity
doth
gather
.
Bod●●
.
de
Repub.
lib.
1.
So
the
French
Protestants
are
much
commended
by
the
equall
,
for
that
they
b●stowed
the
young
Princes
of
Nauarre
,
and
Condie
,
in
a
strong
Castle
,
out
of
gun-shot
,
before
they
hazarded
the
great
battell
of
Moncounter
.
The
King
is
so
to
the
Common-weale
,
as
the
helme
is
to
the
shippe
,
or
rather
as
the
shippe
is
to
the
passengers
;
while
the
shippe
is
safe
,
there
is
hope
to
recouer
the
land
,
be
we
neuer
so
farre
from
it
,
&
though
the
Sea
and
winds
doe
neuer
so
much
swell
and
rage
:
but
if
the
Shippe
sinke
,
or
be
dashed
on
the
rockes
,
there
remaineth
nothing
,
but
a
fearefull
looking
for
of
drowning
and
destruction
.
Therefore
the
safety
of
the
King
,
being
the
safety
of
all
,
what
maruell
if
the
Prophet
begin
with
Kings
,
and
aduise
them
to
looke
about
them
?
This
may
be
one
cause
.
Another
this
,
We
know
that
there
is
no
cloth
,
that
doth
so
kindely
take
the
colour
that
the
Dyer
would
staine
it
with
,
as
the
people
are
apt
to
imitate
the
guize
and
carriage
of
their
Prince
;
the
similitude
is
not
mine
,
but
Nazianzens
▪
Nazianzen
.
Apolog.
therefore
because
the
conuerting
of
him
,
is
the
conuerting
of
hundreds
at
a
clap
;
and
his
auersenesse
,
or
stiffenesse
,
the
auersenesse
or
standing
out
of
multitudes
,
this
also
may
be
thought
to
be
a
cause
why
he
beginneth
with
Kings
.
When
was
there
a
good
King
in
Iuda
,
(
for
there
were
but
few
in
Israel
,
after
that
Ephraim
departed
from
the
house
of
Dauid
,
)
that
sought
the
Lord
with
all
his
heart
,
but
he
drew
the
people
to
be
well-giuen
,
at
the
least-wise
,
in
comparison
?
On
the
other
side
,
when
was
there
a
wicked
King
that
did
set
set
vp
Idols
in
his
heart
,
or
worshipped
the
Hoast
of
heauen
,
or
burnt
incense
vnto
Baal
,
but
the
people
were
as
forward
,
and
as
sharpely
set
vpon
Idolatry
as
he
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Princeps
quum
Imperio
maximus
sit
,
Patercul
.
li.
2.
exemplo
maior
est
,
that
is
,
Be
the
Prince
neuer
so
great
for
command
,
yet
he
commandeth
most
by
his
example
.
It
is
somewhat
strange
,
Circumcision
is
a
painefull
thing
,
specially
in
them
that
are
out
of
their
Infancy
,
(
it
may
be
gathered
hereby
,
for
that
the
Turkes
vsing
it
at
this
day
vpon
their
children
,
being
of
s●me
yeeres
,
doe
vse
such
dissembling
towards
them
,
for
the
circumstance
of
the
time
when
they
doe
it
,
)
and
yet
when
the
King
of
Sichem
had
yeelded
thereunto
,
the
whole
City
followed
:
Fu●gen
.
de
conue
.
E●ist
.
6.
that
although
Christ
dyed
indifferently
for
all
the
faithfull
,
yet
the
conuerting
of
the
mighty
Ones
of
the
world
,
is
of
speciall
seruice
to
winne
(
soules
)
vnto
Christ
.
Hee
doth
symbolize
with
that
learned
Writer
,
that
allegorizng
vpon
those
words
of
Saint
Iohn
touching
the
taking
of
so
many
great
Fishes
,
Be
wise
now
therefore
,
O
Kings
.
Two
kindes
of
wisedome
are
required
in
Kings
and
Princes
;
wisedome
or
knowledge
in
Gods
matters
,
otherwise
called
Diuinity
,
and
wisedome
or
knowledge
in
matters
of
the
world
,
otherwise
called
Prudence
or
Policy
;
Both
are
contained
in
the
Originall
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(
It
signifieth
also
good
successe
,
to
note
,
that
God
many
times
crowneth
pious
prudence
,
&
prudent
piousnes
,
with
many
a
temporall
blessing
▪
)
Both
are
not
onely
for
ornament
like
the
two
Pillars
that
Salomon
put
in
the
Porch
of
the
Temple
,
but
also
for
speciall
vse
like
the
hands
of
Aaron
&
Hur
,
Righteousnesse
,
Mercy
,
and
Iudgement
,
and
the
lighter
things
of
humane
obseruation
,
which
perish
with
the
vse
or
abuse
.
If
Iephthah
▪
had
knowne
and
considered
what
things
might
lawfully
be
vowed
,
(
Yee
shall
not
doe
what
seemeth
good
to
your selues
,
but
what
I
command
you
,
that
you
shall
doe
,
you
shall
turne
neither
to
the
right
hand
,
nor
to
the
left
,
)
he
had
not
forfeited
his
Kingdome
.
I
will
haue
mercy
and
not
sacrifice
;
&
that
which
was
the
kernell
of
the
ceremony
from
the
beginning
,
Irenaeus
lib.
4.
cap.
32.
chaseth
away
superstition
,
sheweth
the
more
excellent
way
,
and
bringeth
a
King
to
glory
.
Looke
what
the
light
is
to
the
eye
,
the
eye
to
the
head
,
the
head
,
nay
,
the
soule
of
a
man
to
his
body
:
the
same
is
wisedome
to
the
soule
of
a
King
;
It
filleth
him
with
grace
in
beleeuing
;
it
giueth
light
to
his
mind
,
reformeth
his
will
,
sanctifieth
his
affections
,
snubbeth
and
crosseth
all
vnlawfull
designes
;
In
crosses
,
it
maketh
him
patient
,
in
dangers
vndaunted
,
in
prosperity
moderate
,
in
what
estate
soeuer
he
be
,
content
:
On
the
contrary
side
,
where
this
knowledge
is
wanting
,
there
the
Sunne
goeth
downe
at
noone-day
,
there
the
light
that
is
in
them
,
is
turned
into
darkenesse
,
and
how
great
is
the
darkenesse
?
They
are
not
so
much
to
be
tearmed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
pore-blind
,
Sulpitius
Gallus
,
Valer.
Maxi.
skilfull
in
Astronomy
,
fore-told
them
of
an
Eclipse
before
it
hapned
.
This
was
some-what
I
grant
to
be
heaued
vp
,
as
it
were
,
by
the
hand
of
naturall
reason
,
to
the
obseruing
of
Gods
vniforme
power
and
prouidence
,
in
causing
the
Planets
to
keepe
their
courses
in
their
Spheares
,
and
the
reuolutions
of
the
heauens
,
to
be
certaine
and
ordinary
:
but
yet
in
respect
of
the
good
that
is
reaped
by
Diuinity
,
(
I
meane
,
by
the
knowledge
of
Gods
will
in
his
Word
,
it
is
but
as
sounding
brasse
or
as
a
tinkling
Cymball
;
)
For
light
,
it
is
but
as
the
light
of
a
rush
candle
,
to
the
light
of
a
great
burning
Torch
,
as
Clemens
Alexandrinus
saith
.
For
profit
,
as
drosse
is
to
siluer
,
or
the
cha●le
is
to
the
wheat
,
as
the
Prophet
speaketh
.
Princes
therefore
are
to
haue
their
hearts
stablished
by
faith
,
and
therefore
,
first
,
they
must
be
stored
and
furnished
with
the
Word
of
God
,
it
must
dwell
in
them
plent●ously
,
they
must
be
exercised
and
skilfull
in
the
same
;
so
shall
they
be
sufficiently
prepared
and
furnished
to
euery
good
worke
,
so
shall
they
be
sufficiently
armed
against
error
and
heresie
.
There
haue
beene
since
Christs
time
many
corruptions
and
deprauations
of
the
truth
in
the
Church
of
God
,
it
is
confessed
;
and
it
cannot
be
denyed
,
but
a
great
part
of
them
,
either
sprang
originally
,
or
was
much
increased
,
through
want
of
wisedome
and
knowledge
in
the
chiefe
Gouernours
.
What
maruell
if
the
Mystery
of
iniquity
,
Ye
are
Gods
;
therefore
the
Church
of
Rome
hath
a
speciall
priuiledge
neither
to
be
looked
into
for
their
liues
,
nor
to
be
qu●stioned
for
their
doctrine
?
So
what
maruell
if
the
Imperiall
dignity
did
decay
and
sinke
,
as
fast
as
the
Papall
did
swell
,
and
pearke
vp
,
as
Otho
Frisingensis
doeth
obserue
?
(
nay
,
the
rising
of
the
one
,
was
the
ruine
of
the
other
,
as
wisemen
men
know
:
Otho
Frisingen
.
)
When
Kings
and
Princes
doe
suffer
themselues
to
be
gulled
with
the
sweet
words
of
Peter
and
Paul
,
and
of
the
Church
,
and
especially
with
those
words
,
Math.
16.
touching
the
Rocke
,
and
Iohn
,
21.
touching
the
Feeding
of
Christs
Sheepe
,
(
by
these
words
,
I
say
,
fouly
mistaken
,
)
to
be
stripped
of
their
Regalities
,
and
to
cast
downe
their
Crownes
not
before
the
Lambe
,
but
before
the
Beast
.
Whereas
the
former
place
,
touching
the
Rocke
,
viz.
(
Vpon
this
Rocke
will
I
build
my
Church
,
)
containeth
a
promise
common
to
all
the
faithfull
,
as
the
most
ancient
and
learned
Fathers
doe
agree
,
and
the
latter
place
touching
the
Feeding
of
Christs
Sheepe
,
and
Lambes
,
containeth
a
duty
belonging
to
all
true
Pastors
,
Leo
Isaurus
,
and
his
sonne
,
and
his
sonnes
sonne
in
the
East
;
By
Charles
the
great
,
and
his
sonnes
sonne
,
in
the
West
.
These
partly
gathered
Synods
for
the
crossing
of
certaine
superstitious
worshippings
,
partly
they
either
wrote
bookes
themselues
,
or
caused
bookes
to
be
written
by
others
,
in
the
cause
of
truth
.
So
when
either
the
Empire
had
such
a
head
as
Otho
the
great
,
or
Hen●y
the
second
,
and
fourth
,
or
the
two
first
Frederickes
;
or
France
,
such
a
King
as
Philip
the
faire
:
To
speake
nothing
of
our
late
English
Wor●hies
;
then
they
did
not
suffer
themselues
to
be
out-faced
with
counterfeit
Titles
,
neither
could
they
indure
to
heare
,
either
that
the
Imperiall
Crowne
was
beneficium
Papale
,
as
Pope
Alexander
the
third
would
haue
it
;
or
that
the
Crowne
of
France
was
at
the
Popes
disposing
,
as
Boniface
the
eighth
vanted
;
Much
lesse
such
swelling
words
of
vanity
,
nay
,
of
intolerable
insolency
,
as
Innocent
the
fourth
deliuered
to
the
Embassadors
of
King
Henry
the
th●rd
,
Nonne
Rex
Angliae
vassallus
meus
est
?
&
vt
plus
dicam
,
Mancipium
?
that
is
,
Is
not
the
King
of
England
my
vassale
,
nay
,
I
will
say
more
,
bond-man
,
(
or
bond-slaue
?
)
witnesse
Mathew
Paris
.
They
did
not
onely
dispute
the
case
with
him
,
Math.
Parisi●n
.
as
Michael
did
with
Nicholas
the
first
,
and
a
successor
of
Michael
with
Innocent
the
third
.
(
Their
Epistles
,
some
of
them
answering
and
crossing
one
another
,
are
to
be
seene
in
the
Decretals
,
)
but
also
went
more
roundly
and
roughly
to
worke
with
them
,
taking
them
downe
a
pinne
or
two
lower
,
and
sometimes
putting
them
besides
the
Cushion
,
and
placing
others
in
their
roome
.
It
importeth
therefore
the
cause
of
Religion
mightily
,
that
Kings
be
wise
and
skilfull
in
Gods
Booke
;
that
they
be
able
to
discerne
what
is
Gods
right
,
what
their
owne
▪
yea
,
that
they
can
distinguish
wisely
betweene
the
Vicars
of
Christ
,
and
the
angels
of
Satan
;
betweene
the
Keyes
of
the
Church
,
and
counterfet
Pick-lockes
,
as
Doctor
Fulke
calls
them
.
For
where
wisedome
is
not
,
and
doth
not
abound
there
,
there
is
much
going
out
of
the
way
there
,
there
is
often
f●lling
into
the
ditch
.
Inscitia
mater
omnium
err●rum
,
Iustin
Martyr
,
Let
knowledge
be
thy
heart
,
and
truth
thy
life
.
And
Clement
Alexandrinus
,
seuen
Stromate
;
Knowledge
is
the
food
of
the
soule
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Ignorance
is
the
staruing
of
the
soule
,
or
the
disease
called
Atrophia
,
to
eate
,
and
to
be
neuer
the
neere
,
or
better
for
the
eating
.
Thus
we
are
to
hold
in
Thesi
of
the
singular
vse
that
is
of
wisedome
,
as
necessary
as
the
ayre
we
drawe
in
,
as
faire
as
the
morning
starre
▪
nay
,
as
the
Sunne
when
hee
riseth
in
his
might
:
So
of
Folly
or
Ignorance
,
that
the
same
is
as
darke
as
the
night
,
as
foule
and
as
vgly
as
the
face
of
hell
.
This
(
I
say
)
in
Thesi.
Now
for
application
a
word
or
two
.
I
doubt
not
,
but
as
in
the
Romane
Common-weale
,
vnder
Marcus
Antoninus
,
when
that
saying
of
Plato
was
considered
of
:
It
goeth
well
with
Common-wealths
,
when
either
Philosophers
be
made
Kings
,
or
Kings
addict
themselues
to
Philosophy
:
There
was
a
generall
applying
of
it
to
their
State
vnder
that
Marcus
;
and
as
in
Athens
,
when
a
speech
out
of
a
Poet
was
recited
,
touching
the
sweet-singing
Grassehopper
,
all
with
one
consent
applyed
it
to
Socrates
:
And
as
in
the
fourth
of
Luke
,
when
that
sentence
was
read
out
of
Esay
,
The
Spirit
of
the
Lord
is
vpon
me
,
wherefore
he
anointed
me
,
he
hath
sent
me
to
preach
the
Gospell
to
the
poore
,
&c:
The
eyes
of
all
in
the
Synagogue
wer●
fastned
vpon
our
Sauiour
,
and
all
bare
him
witnes●e
,
and
he
said
,
that
that
day
,
that
Scripture
was
fulfilled
in
their
eares
.
So
as
many
as
doe
heare
me
this
day
,
doe
reioyce
in
themselues
,
and
congratulate
to
their
Countrey
,
that
his
Maiestie
is
not
as
many
other
Princes
are
,
that
haue
need
to
be
called
vpon
,
with
the
words
of
the
Prophet
Ieremy
31.
Chapter
,
Know
the
Lord
,
Neither
by
an
Army
,
nor
by
strength
,
but
by
my
Spirit
,
saith
the
Lord
Almighty
.
Therefore
,
as
Christ
saith
,
Blessed
are
your
eyes
,
for
they
see
,
and
your
eares
,
for
they
heare
:
for
verily
I
say
vnto
you
,
that
many
Prophets
,
and
righteous
men
,
haue
desired
to
see
those
things
which
you
see
,
and
haue
not
seene
them
,
and
to
heare
those
things
,
which
you
heare
,
and
haue
not
heard
them
:
So
we
of
this
Land
,
are
to
hold
our selues
happy
,
and
thrice
happy
,
that
the
Lord
hath
giuen
vs
a
King
after
his
heart
and
our
owne
heart
;
that
can
gouerne
with
Counsaile
,
and
rule
with
Wisedome
,
that
hath
the
Spirit
of
the
liuing
God
resi●●t
in
him
,
and
his
senses
exercised
in
the
knowledge
&
feare
of
the
Lord
;
that
needs
not
to
be
taught
,
but
that
can
teach
,
nor
to
be
exhorted
,
but
onely
c●ngratulated
.
This
is
not
to
flatter
,
to
giue
the
King
his
due
,
specially
when
the
giuing
of
due
,
doth
giue
encouragement
,
and
implyeth
exhortation
to
perseuere
in
well-doing
.
Did
not
our
Sauiour
praise
Nathaniel
to
his
face
?
vt
si
caecus
monstret
iter
,
as
the
Poet
saith
;
and
as
if
a
man
should
light
a
candle
in
the
Sunne
;
as
said
the
Oratour
?
Yet
as
Augustine
some-where
hath
,
Meum
dicere
sit
,
verba
doctoris
exponere
;
Let
me
be
allowed
to
speake
,
my
speech
shall
be
but
the
expounding
of
the
words
of
the
(
true
)
Teacher
;
And
as
Hierome
to
Demetrius
;
Pugilum
fortitudo
clamoribus
incitatur
,
that
is
,
Though
Champions
fight
neuer
so
stoutly
,
yet
their
courage
is
much
inflamed
by
the
showtings
&
acclamations
of
the
standers
by
:
So
if
I
taking
the
view
,
&
practice
of
the
present
estate
,
for
the
Idaea
and
patterne
of
mine
aduice
,
doe
pray
and
exhort
and
beseech
,
and
with
all
humility
,
that
that
which
is
done
,
may
be
continually
done
,
and
sincerely
,
and
zealously
,
I
shall
doe
but
that
which
standeth
with
duty
and
good
fashion
.
Vela
damus
,
quamuis
remige
nauis
eat
;
Bargemen
vse
many
times
to
hoise
vp
the
sayles
,
though
the
Boate
goe
fast
enough
otherwise
.
Prudence
,
(
if
I
haue
obserued
ought
,
)
hath
three
speciall
parts
or
properties
,
that
is
,
A
good
insight
in
matters
;
Secondly
,
A
good
fore-sight
of
dangers
,
to
preuent
or
diuert
them
;
Thirdly
,
A
good
ouersight
,
I
meane
,
it
ouerseeth
and
ouerlooketh
them
that
are
trusted
.
Romanus
Iunio●
in
Zonaras
;
if
they
haue
not
a
la●ge
heart
like
Salomon
,
(
like
I
say
,
I
doe
not
say
equall
:
)
then
it
fareth
with
the
Common-weale
,
as
it
doth
with
a
head-strong
horse
that
wanteth
a
good
rider
,
or
a
shippe
of
great
burden
,
that
hath
not
a
good
Pilote
or
Mast●r
,
they
are
easily
f●yled
or
wracked
.
There
haue
beene
Kings
,
that
haue
bin
witty
;
some
,
to
paint
well
,
like
Adrian
,
some
,
to
sing
well
,
like
Nero
;
some
to
driue
the
Wagon
well
,
like
the
said
Nero
;
some
,
to
throw
the
Dart
well
,
and
shoote
well
,
like
Domitian
&
Commodus
,
&c.
What
did
this
help
them
for
the
better
ordering
of
the
Common
weale
?
Nothing
.
A
g●od
King
differeth
little
from
a
Shepheard
,
which
knoweth
his
sheepe
,
and
knoweth
what
grounds
be
wholesome
for
them
,
and
what
not
;
From
a
good
house-holder
,
that
prouideth
that
his
seruants
haue
their
due
,
and
looketh
that
they
doe
their
duty
.
Lastly
,
from
a
good
father
,
which
marketh
the
disposition
of
his
children
:
some
he
draweth
on
by
fayre
meanes
,
●thers
he
holdeth
short
by
feare
.
Thus
wisedome
hath
an
eye-si●ht
to
the
present
estate
;
and
to
the
present
humours
of
them
it
dealeth
with
.
So
secondly
,
it
doth
fore-see
dangers
,
vigilantly
and
carefully
.
Babylon
was
taken
certaine
dayes
before
many
were
ware
of
it
;
It
is
true
,
it
was
a
very
vast
City
,
but
yet
the
estate
cannot
bee
excused
for
their
security
.
So
Honorius
the
Emperour
lying
at
Rauenna
,
had
so
little
care
of
his
chiefe
City
Rome
,
the
glory
of
the
West
,
and
the
Chamber
of
the
Empire
,
that
when
word
was
brought
him
of
the
taking
of
it
by
the
Gothes
,
he
thou●ht
his
Fencer
called
[
*
](A12481-e38640-b)
*
Iohannes
Mona●hus
and
Zonaras
report
it
otherwise
,
that
he
had
a
Hen
▪
called
Roma
,
of
whom
he
was
extraordinarily
carefull
.
Papt●sta
E●●atius
,
that
his
Co●●
w●s
●●lled
Rome
.
2.
Sam.
4.
Pl●tarch
in
Lucullo
.
Ioshuah
2.2
.
S●m.
16.
2.
Kings
6.
Roma
had
beene
taken
,
&
that
that
had
bin
all
the
losse
.
So
Saul
was
not
so
wise
as
he
might
haue
beene
,
in
that
he
had
so
bad
watch
and
ward
about
him
,
that
Dauid
his
enemy
could
approach
to
the
place
where
he
lay
,
and
take
what
he
listed
,
in
somuch
that
he
escaped
by
the
mercy
of
his
Enemy
,
and
not
by
his
own●
prouidence
.
On
the
other
side
,
Lucullus
was
happy
,
that
had
so
faithfull
a
Chamberlaine
as
he
had
,
that
repelled
Captaine
Olthacus
,
from
entring
his
chamber
,
though
he
pretended
most
earnest
businesse
;
and
indeed
his
businesse
was
but
the
same
that
Baanah
and
Rechab
in
the
2.
of
Sam.
had
to
Ishbosheth
,
namely
,
to
kill
him
.
If
these
Princes
,
Saul
and
Lucullus
,
had
foreseene
danger
,
they
had
not
in
likely-hood
falne
into
such
danger
.
I●suah
had
his
Espies
in
Iericho
,
so
had
Dauid
his
Hushai
in
Absalons
Court
,
(
Iehoram
needed
not
any
,
for
Elisha
the
Prophet
was
vnto
him
in
stead
of
all
Intelligencers
;
he
could
tell
him
what
was
done
in
the
King
of
Syria
his
Chamber
.
)
So
the
Romanes
had
their
politicke
Agents
in
Antiochus
,
and
Prusias
and
other
Kin●s
their
Courts
,
and
so
no
doubt
these
had
theirs
likewise
in
Rome
.
A
King
of
this
Land
is
censured
by
a
stranger
(
Bellaius
)
for
being
prodigall
of
his
Treasure
,
to
get
intelligence
.
Well
,
be
it
,
that
he
did
cast
away
some
hundreds
of
his
Crowns
vpon
Cheaters
and
coozeners
,
yet
it
cannot
be
denyed
,
but
that
he
fished
out
so
much
as
made
for
his
safety
▪
and
safety
is
bought
good
cheape
,
though
a
man
pay
deare
for
it
.
So
our
State
was
traduced
in
our
late
Queenes
time
,
of
famous
memory
,
by
certaine
blacke-mouthed
Priests
and
Iesuites
,
(
men
of
corrupt
minds
and
reprobate
concerning
all
truth
of
faith
,
and
truth
of
Story
,
)
for
dyuing
to
deepe
into
the
secrets
of
other
Common-weales
,
&
for
setting
them
together
by
the
eares
,
forsooth
to
secure
themselues
.
A
slander
,
a
vile
slander
,
our
State
did
blowe
the
coles
any-where
,
nor
stirre
them
neither
,
but
finding
them
flaming
&
on
a
light
fire
,
&
not
being
able
to
quench
the
flame
,
they
were
carefull
to
prouide
that
the
sparkles
might
not
flee-ouer
into
our
Land
,
to
set
things
in
a
combustion
here
:
and
this
was
wisely
done
,
&
this
was
necessary
to
be
done
.
Foresight
breedeth
preuention
,
&
preuention
of
scattering
dangers
,
bringeth
home
safety
;
this
is
the
second
point
of
Prudence
.
The
third
,
and
last
that
I
will
speake
of
,
(
there
be
more
,
but
I
can
handle
no
more
at
this
time
,
)
is
the
ouer-seeing
,
and
ouerlooking
of
them
that
are
trusted
:
Putifar
looked
to
nothing
he
had
in
his
house
,
but
put
all
things
vnder
the
hand
of
Ioseph
,
as
is
to
be
seene
in
Genesis
.
Salomon
Shemi
,
Licentia
sumus
omnes
deteriores
▪
And
as
it
is
ill
for
the
body
of
the
Common-weale
to
be
vnder
such
Officers
,
sub
quibus
omnia
liceant
;
So
it
is
ill
for
the
Officers
themselues
,
to
haue
too
much
scope
vnder
the
chiefe
Magistrates
,
by
the
Iudgement
of
Saint
Augustine
,
who
approueth
the
saying
of
Tullie
,
de
Ciuit
▪
Dei
c
,
27.
which
he
vttereth
;
O
miserum
;
cui
peccare
liceat
!
that
is
▪
He
is
not
happy
,
but
wretched
,
that
hath
a
licence
in
his
pocket
,
as
it
were
,
to
commit
a
sinne
,
and
a
protection
in
his
bosome
,
from
suffering
punishment
.
I
presse
this
point
no
further
:
Wee
haue
seene
what
vertues
are
required
of
Kings
in
my
Text
,
namely
,
Wisedome
and
Prudence
.
Wisedome
in
Gods
matters
;
Prudence
in
State
matters
.
Touching
the
latter
,
Prudence
,
what
be
the
parts
of
it
;
namely
,
Insight
,
foresight
,
and
ouerseeing
;
These
things
be
necessary
at
all
times
,
but
more
specially
at
one
time
than
at
another
:
the
Psalmist
doth
insinuate
,
by
saying
in
my
Text
,
[
Now
therefore
be
wise
,
O
yee
Kings
,
]
As
i●
he
said
;
How-soeuer
you
haue
long
time
stood
out
,
and
said
,
We
will
not
haue
this
man
to
raigne
ouer
vs
,
yet
now
at
the
length
imbrace
him
for
your
Messiah
,
and
King
;
How-soeuer
heretofore
you
haue
refused
to
take
vp
his
yoke
vpon
your
shoulders
,
and
to
learne
of
him
to
be
gentle
and
meeke
;
yet
now
at
the
length
,
turne
vnto
him
,
and
humble
your selues
vnder
his
hands
,
that
he
may
exalt
you
.
Briefely
,
Howsoeuer
heretofore
you
haue
despitefully
intreated
them
that
were
sent
vnto
you
,
yet
henceforth
be
no
longer
mockers
,
lest
your
bonds
increase
;
whilest
it
is
called
To
day
,
submit
your selues
vnto
him
,
and
craue
pardon
and
remission
;
Now
is
the
accepted
time
,
now
is
the
day
of
saluation
,
now
,
or
neuer
,
&c.
If
euer
there
were
a
time
,
when
this
alarum-bell
was
needfull
to
bee
rung
,
I
thinke
it
as
necessary
at
this
time
,
as
euer
:
For
when
did
the
Deuill
rage
more
fiercely
,
hauing
great
wrath
,
because
his
time
is
short
?
when
did
Antichrist
(
Primogenitus
Diaboli
,
as
Polycarpus
called
Marcion
)
storme
more
tempestuously
,
being
full
of
wrath
for
two
causes
,
that
is
,
for
being
stripped
of
his
ends
in
England
,
(
for
England
had
beene
a
plentifull
Granary
to
him
,
as
Sicily
had
beene
to
Rome
,
nay
,
a
very
Paradise
,
by
the
Popes
owne
confession
,
as
witnesseth
Mathew
Paris
?
)
Secondly
,
being
not
onely
outed
by
Proclamations
and
Edicts
,
but
also
confuted
and
confounded
by
a
Princely
&
golden
Pen
;
golden
I
call
it
,
not
as
the
Prophet
Esay
called
Babylon
golden
,
or
goldseeking
,
but
as
Pythagoras
his
verses
were
called
golden
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lastly
,
when
did
his
Emissaries
,
Seminarists
,
and
Iesuits
,
take
on
more
impatiently
?
These
,
because
they
cannot
accomplish
their
traiterous
designes
of
troubling
our
Estate
,
that
they
may
fish
in
troubled
waters
;
those
,
because
they
cannot
compasse
their
long
hopes
and
desires
,
to
be
planted
in
our
Land
,
and
to
eate
vp
the
fat
thereof
.
The
danger
therefore
being
as
great
as
euer
it
was
,
and
peraduenture
greater
,
it
standeth
them
vpon
that
sit
at
the
sterne
,
to
looke
about
them
,
and
to
be
wise
:
To
be
wise
as
Serpents
,
but
innocent
as
Doues
;
concerning
maliciousnesse
to
bee
children
but
in
wit
to
bee
perfect
,
to
obserue
the
haunt
of
the
old
Foxes
,
and
the
young
Cubs
,
for
they
destroy
the
Vines
,
and
make
the
grapes
to
be
small
grapes
,
&c.
Now
the
beginning
of
wisedome
,
is
the
feare
of
the
Lord
,
(
that
is
,
a
right
beliefe
in
him
and
a
due
seruing
of
him
,
)
a
good
vnderstanding
(
or
policy
,
it
is
the
same
word
that
is
in
my
Text
,
)
haue
all
they
that
doe
thereafter
,
the
praise
thereof
endureth
for
euer
.
It
is
indeed
not
onely
the
beginning
o●
chiefe
point
of
wisedome
,
but
it
is
Alpha
and
Omega
,
the
first
point
and
the
last
,
yea
,
it
is
vtraque
pagina
,
both
the
sides
of
the
leafe
,
as
Plinie
speaketh
.
There
be
many
high
hills
in
such
a
Country
,
many
strong
holds
in
such
a
Country
,
&c.
said
Aratus
to
Philip
the
second
of
Macedon
;
but
there
is
no
such
sure
hold
for
a
Prince
,
as
to
be
beloued
of
his
subiects
:
it
is
a
good
speech
and
a
true
,
touching
earthly
defence
,
none
like
to
it
;
for
where
affectionate
and
firme
good-will
is
,
there
is
continuall
watching
and
warding
for
the
safety
of
the
Prince
;
there
,
there
are
Hawkes
eyes
,
and
standing-vp
eares
,
to
sound
and
descry
dangers
,
and
to
expell
them
.
Briefely
,
there
are
Laterum
oppositus
,
as
he
said
,
yea
,
offring
vp
of
strong
cryes
and
teares
to
God
,
that
is
able
to
saue
from
death
,
that
they
may
be
heard
and
deliuered
in
that
they
feare
,
as
the
Apostle
,
almost
in
so
many
words
,
speaketh
to
the
Hebr.
De
nostris
annis
tibi
Iupiter
augeat
annos
.
God
lengthen
your
yeeres
,
though
it
should
bee
with
the
shortening
of
our
owne
;
thus
in
the
time
of
Paganisme
they
prayed
for
their
Emperour
,
Tertul.
Apolog.
as
witnesseth
Tertullian
.
The
like
they
did
in
the
time
of
Christianity
,
as
the
same
Tertullian
acknowledgeth
,
Gregorie
Turonensis
are
,
)
that
such
a
City
could
not
be
taken
,
because
the
body
of
Saint
Author
lay
there
;
such
an
one
could
not
be
taken
,
because
the
body
of
Saint
Ambrose
lay
there
;
such
could
not
be
taken
,
because
such
Saints
,
and
such
Saints
prayed
for
them
.
Strong
illusions
of
Satan
,
or
rather
grosse
and
palpable
credulities
in
men
,
of
a
degenerous
mind
,
that
had
sold
themselues
to
belieue
lyes
.
The
truth
is
,
the
prayer
of
a
righteous
man
can
doe
much
with
God
,
if
it
be
feruent
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Be
wise
now
therefore
O
Kings
,
]
and
Princes
,
serue
the
Lord
in
feare
,
and
reioyce
before
him
in
trembling
;
kisse
the
Sonne
,
lest
he
be
angry
,
and
kisse
the
Sonne
,
and
he
will
be
well
pleased
;
but
kisse
him
with
the
lippes
of
your
heart
,
wi●h
faith
and
with
loue
,
Be
pi
usly
wise
,
and
wisely
pious
,
(
in
Colendo
sapere
debemus
,
&
in
sapiendo
colere
,
)
as
saith
Lactantius
.
Lactan.
li.
4.
c.
3.
So
shall
the
King
haue
pleasure
in
your
beauty
,
for
he
is
your
Lord
God
,
and
you
must
worship
him
:
So
shall
he
giue
his
Angels
charge
ouer
you
,
to
keepe
you
in
all
his
wayes
;
So
shall
he
blesse
your
going
forth
,
and
your
being
forth
;
your
comming
home
,
and
your
being
at
home
;
yea
,
the
Lord
shall
so
blesse
you
,
that
you
shall
multiply
your
yeeres
vpon
earth
,
and
see
your
childrens
children
,
and
peace
in
Hierusalem
,
and
ioy
vpon
Sion
all
your
life
long
;
which
God
the
Father
grant
for
his
Sonne
Christs
sake
,
to
whom
with
the
holy
Ghost
,
be
all
honour
and
glory
,
Amen
.
A
SERMON
VPON
THE
FIRST
TO
THE
HEBREWES
.
THE
ELEVENTH
SERMON
.
HEBREWES
1.
verse
1
,
&c.
God
,
who
at
sundry
times
,
and
in
diuers
maners
spake
in
times
past
vnto
the
Fathers
by
the
Prophets
,
(
Arab.
Gnalei
alshan
,
that
is
,
by
the
tongue
of
the
Prophets
,
)
2.
Hath
in
these
last
dayes
spoken
to
vs
by
his
Sonne
,
whom
he
hath
appointed
heire
of
all
things
,
by
whom
also
hee
made
the
worlds
:
3.
Who
being
the
brightnesse
of
his
glory
,
and
the
expresse
Image
of
his
Person
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
vpholding
all
things
by
the
Word
of
his
power
,
(
Syr.
Bechaila
Demelletheh
,
that
is
,
by
the
power
of
his
Word
)
when
he
had
by
himselfe
purged
our
sinnes
,
sate
downe
on
the
right
hand
of
the
Maiestie
on
high
,
&c.
AMong
all
the
passages
and
portions
of
Scripture
,
which
yeeld
fit
matter
of
discourse
,
(
and
which
doe
not
,
euen
from
the
beginning
of
Genesis
,
to
the
latter
end
of
the
Reuelation
)
there
is
none
,
in
my
iudgement
,
that
affordeth
greater
store
either
of
heauenly
doctrine
,
or
of
spirituall
comfort
,
than
this
doth
that
I
haue
in
hand
.
For
when
the
,
,Apostle
saith
,
that
God
hath
reuealed
himselfe
vnto
vs
in
his
Sonne
,
and
that
he
appointed
his
Sonne
heire
of
all
things
,
and
that
his
Sonne
is
such
an
one
for
power
,
for
person
,
for
nature
,
for
glory
;
what
a
floud
,
or
rather
Sea
of
Diuinity
doth
it
containe
?
Againe
,
when
he
tells
vs
,
that
the
Sonne
of
God
hath
,
,purged
our
sinnes
by
himselfe
,
and
is
sate
downe
on
the
right
hand
of
the
Maiestie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
that
hee
is
aduanced
on
high
,
and
is
able
perfectly
to
saue
them
that
come
vnto
him
,
what
hope
are
we
to
conceiue
thereby
,
yea
,
strong
confidence
,
yea
,
vndauntable
consolation
,
that
we
cannot
want
,
whilest
our
Sauiour
hath
it
,
and
cannot
be
lost
,
whilest
he
liueth
and
raigneth
?
The
Prophet
Ezekiel
,
and
Saint
Iohn
in
the
Reuelation
,
speake
of
a
tree
,
Plut.
li.
de
v●d
.
ex
inimicis
capi●ada
.
that
as
euery
Larke
hath
his
tuft
,
so
euery
man
hath
his
imperfection
.
Now
it
is
not
so
in
the
Word
of
God
;
euery
part
of
it
is
,
Homogen●ous
,
euery
part
like
it selfe
,
as
being
deliuered
by
one
Spirit
,
and
leuelled
by
one
rule
.
You
know
what
is
deliuered
by
the
Prophet
;
(
All
)
the
words
of
the
Lord
are
pure
words
,
as
the
siluer
that
is
tryed
in
a
fornace
of
earth
,
and
fined
seuen-fold
:
and
by
Saint
Paul
,
that
the
Law
,
(
euen
the
Law
)
is
holy
,
and
the
Commandement
holy
,
and
iust
,
and
good
;
But
as
it
is
a
fault
in
the
building
of
a
City
,
to
make
the
gate
vaster
,
than
for
the
proportion
of
the
Perimeter
or
compasse
thereof
,
(
Shut
your
gate
,
said
a
Philosopher
to
the
men
of
Mindas
,
Diogenes
La●rt
.
in
Diogen
.
lest
your
Towne
runne
out
at
it
,
)
so
long
Pre●aces
in
a
small
scant
of
time
and
a
great
field
being
to
be
surueyed
,
are
very
vnseasonable
,
to
speake
the
least
.
It
was
said
of
long
time
by
Callimachus
,
Athenaeus
,
l.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
a
great
book
is
as
bad
as
a
great
deale
of
euill
;
the
like
is
to
be
said
of
a
long
tedious
Preface
.
For
our
Text
▪
it
containeth
(
at
once
,
)
two
seuerall
declarations
:
the
one
of
the
excellency
of
the
Gospell
aboue
the
Law
,
from
the
beginning
of
the
first
verse
,
to
the
middle
of
the
second
:
The
second
declaration
is
,
of
the
excellency
,
or
rather
superexcellency
of
our
Sauiour
aboue
Moses
and
the
Prophets
,
yea
,
aboue
euery
name
that
is
named
both
in
heauen
and
in
earth
from
the
middle
of
the
second
verse
,
to
the
latter
end
of
the
third
,
(
where
my
Text
endeth
,
)
&
so
forward
to
the
end
of
the
Chapter
.
The
excellency
of
the
Gospell
aboue
the
Law
,
is
set
downe
in
these
three
points
,
that
is
,
God
spake
vnto
the
faithfull
vnder
the
old
Testament
by
Moses
&
the
Prophets
,
worthy
seruants
,
yet
seruants
;
Now
,
the
Sonis
much
better
than
a
seruant
,
and
he
by
whom
,
and
for
whom
a
house
is
built
,
than
an
vnder-workeman
that
worketh
by
the
day
.
(
What
is
Paul
,
(
Cammeh
pegnamim
,
)
but
the
Syriacke
and
Arabicke
are
for
the
latter
;
well
,
since
as
I
say
,
the
word
will
beare
both
▪
and
both
are
consonant
to
the
circumstances
of
the
Text
,
we
may
be
bold
to
make
vse
of
both
.
So
then
,
whereas
the
body
of
the
old
Testament
was
long
in
compiling
,
(
much
about
a
thousand
yeeres
from
Moses
to
Malachi
;
)
and
God
spake
vnto
the
Fathers
by
starts
,
and
by
fi●●
▪
one
while
raising
vp
one
Prophet
,
another
while
another
;
now
sending
them
one
parcell
of
Prophesie
,
or
Story
,
then
another
:
when
Christ
came
,
all
was
brought
to
a
perfection
in
one
age
:
the
Apostles
and
Euangelists
were
aliue
some
of
them
,
when
euery
part
of
the
new
Testament
was
fully
finished
.
Thirdly
,
and
lastly
,
the
old
Testament
was
deliuered
by
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
in
diuers
formes
or
similitudes
,
as
the
Syriacke
and
Arabicke
Paraphrasts
would
haue
it
,
(
that
is
,
if
I
vnderstand
them
;
sometimes
in
the
likenesse
of
a
man
,
sometimes
of
an
Angell
,
sometimes
of
fire
,
sometimes
of
a
winde
,
&c.
but
this
is
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
than
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
or
rather
,
as
it
is
generally
taken
in
diuers
maners
of
vtterance
and
manifestation
,
as
sometimes
in
a
vision
,
and
by
dreames
,
and
sometimes
in
darke
words
,
and
sometimes
vnder
this
type
and
that
type
,
and
sometime
mouth
to
mouth
,
that
is
,
plainely
and
familiarly
,
(
see
Numb
.
12.
Iob
33.
&c.
Dio
Capitol
.
Tertul.
Euseb.
Orosi●●
.
that
was
among
them
,
)
and
to
be
pernicious
vnto
the
enemies
,
witnesses
thereof
Paynim
writers
,
not
onely
Christian
.
He
preserueth
all
them
that
loue
him
,
but
he
destroyeth
all
the
wicked
.
With
the
kind
(
or
mercifull
,
)
he
will
shew
himselfe
kind
,
and
with
the
froward
,
he
will
shew
himselfe
froward
.
Now
,
this
is
not
to
make
God
the
Authour
of
euill
,
de
liber
.
arbitr
▪
c.
4.
but
of
Iustice
,
which
is
good
,
quorum
Deus
non
est
author
,
eorum
est
iustus
vltor
,
saith
Augustine
.
The
way
of
the
Lord
is
not
equall
,
sinned
in
betraying
innocent
blood
;
and
so
will
the
theefe
vpon
the
crosse
,
that
he
and
his
fellow
did
iustly
suffer
for
their
offences
.
Therefore
let
no
man
say
,
when
hee
is
tempted
,
I
am
tempted
of
God
,
for
God
cannot
be
tempted
of
euill
,
neither
tempteth
he
any
man
:
but
euery
man
is
tempted
,
when
he
is
drawne
away
of
his
owne
lust
,
&c.
So
it
is
,
Bap
litmop
pathechin
lo
:
that
is
,
When
a
man
offers
himselfe
to
be
defiled
,
they
open
vnto
him
,
(
that
is
,
the
Diuill
openeth
vnto
him
)
a
Prouerb
among
the
Rabbins
,
as
is
to
be
seene
in
Ab.
Ezr.
vpon
Exod.
10.
When
the
Oyster
openeth
himselfe
to
the
Sun
,
Ab.
Ezr.
in
Exod.
10.
v.
20.
(
being
tickled
with
the
warmth
thereof
,
)
then
his
enemy
the
Crab-fish
stealeth
behind
him
,
and
thrusteth
in
his
claw
,
&
will
not
suffer
him
to
shut
againe
,
and
so
deuoureth
him
;
the
resemblance
is
in
Basil.
The
like
is
written
of
the
Crocodile
,
Facile
est
vincere
non
repugnantem
,
that
is
,
It
is
an
easie
matter
to
ouercome
him
that
maketh
no
resistance
:
Resist
the
Deuill
,
and
he
will
flie
from
you
.
I
told
you
somewhat
euen
now
of
the
Crocodyle
,
and
this
I
am
to
tell
you
farther
(
and
it
is
remarkable
)
that
though
he
be
most
terrible
,
and
fierce
against
one
that
shewes
himselfe
to
be
afraid
of
him
,
Bee
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
put
on
the
whole
Armour
of
God
,
that
ye
may
be
able
to
stand
in
the
euill
day
,
and
specially
against
the
strong
wiles
,
and
wily
strength
of
the
Deuill
.
For
after
concupiscence
that
raigneth
in
our
members
,
the
same
Crocodyle
who
haunteth
both
dry
places
and
wet
places
,
(
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
so
written
of
him
,
)
the
old
Serpent
and
Satanas
,
is
the
greatest
tempter
,
the
greatest
enemy
.
He
was
a
tempter
from
the
beginning
,
as
appeareth
,
Gen.
3.
A
murtherer
from
the
beginning
,
Iohn
8.
A
lyer
,
Possem
dicere
porcorum
setas
,
They
will
reuerence
my
Sonne
,
said
the
House-holder
in
the
Gospell
;
The
Father
loueth
the
Sonne
,
iren.
li.
4.
c.
10.
and
sheweth
him
all
things
,
Iohn
5.
Qui●
impossibile
erat
sine
Deo
discere
Deum
,
per
Verbum
suum
fecit
homines
scire
Deum
,
that
is
,
Because
it
was
impossible
without
God
to
learne
God
,
therefore
by
his
Word
(
the
Sonne
of
God
is
called
the
Word
of
God
,
)
he
made
men
to
know
God
.
This
was
the
Prophet
which
was
to
come
into
the
world
,
Iohn
6.
The
Messias
,
contra
Cr●scon
.
cap.
31.
and
many
Gentiles
,
whom
I
coul●
produce
,
if
it
were
needfull
:
but
moreouer
enabled
his
Disciples
and
Apostles
to
confirme
the
Word
with
miracles
following
,
see
Marke
16.
verse
last
,
Irenaeus
lib.
3.
)
as
might
be
shewed
by
an
hundred
particulars
,
neither
,
lastly
,
did
he
once
goe
about
to
make
good
his
doctrine
by
miracles
,
(
being
a
new
doctrine
,
and
therefore
the
miracles
which
were
wrought
by
the
Apostles
and
Prophets
could
not
serue
to
strenghten
it
,
)
but
onely
by
the
sword
,
and
an
arme
of
flesh
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
they
be
the
words
of
the
Alcoran
,
)
that
is
,
he
came
not
to
giue
the
Law
by
miracles
,
but
by
the
sword
,
and
how
then
can
such
a
doctrine
be
embraced
by
any
,
saue
such
as
are
plainely
bewitched
or
out
of
their
wits
?
for
to
vse
onely
naturall
reason
to
naturall
men
,
how
can
God
be
thought
to
be
of
one
mind
for
twenty
or
fiue
and
twenty
ages
together
,
(
for
so
long
he
gouerned
the
Church
by
Propheticall
and
Apostolicall
doctrine
,
)
&
then
vpon
the
suddaine
change
his
minde
,
vpon
the
starting
vp
of
a
Start-vp
,
neither
learned
,
nor
wise
,
nor
vertuous
;
onely
he
had
a
great
Army
,
Aliquos
Marcionitas
&
Valentinianos
liberanda
veritas
expectabat
,
&c.
Tertul
.
de
Proscript
.
and
had
some
successe
against
the
Emperour
,
Scilicet
illum
expectabat
liberanda
veritas
,
a
likely
matter
,
that
the
truth
should
be
held
captiue
,
till
Mahomet
set
it
at
liberty
!
No
,
no
,
the
strength
of
Israel
,
the
God
of
the
whole
earth
is
no
changeling
,
neither
is
there
with
him
any
shadow
of
change
;
He
is
Amen
,
that
is
,
true
and
stable
,
and
though
heauen
and
earth
perish
,
yet
no
tittle
of
the
Law
or
Gospell
shall
fall
to
the
ground
,
till
all
be
fulfilled
.
God
hath
spoken
in
these
last
dayes
by
his
Sonne
.
He
hath
spoken
by
him
;
it
is
not
said
,
that
he
will
speake
by
any
after
him
,
that
will
oppugne
him
or
correct
him
:
Therefore
away
with
Mahometisme
;
It
is
enough
,
to
say
of
it
as
the
foresaid
Tertullian
said
vpon
the
like
occasion
,
Tertul.
de
praescript
.
Nobis
curiositate
non
est
opus
post
Christum
Iesum
,
nec
inquisitione
post
Euangelium
,
that
is
,
Hauing
Christ
Iesus
,
we
need
not
be
further
curious
;
and
hauing
the
Gospell
,
we
need
not
be
further
inquisitiue
;
thus
he
.
The
same
reason
doth
militate
against
the
Romanists
;
who
although
they
seeme
to
attribute
much
to
the
Gospell
in
words
,
yet
in
effect
they
deny
it
.
For
they
are
not
content
with
the
written
Word
,
but
they
stand
vpon
vnwritten
supposed
verities
,
which
they
may
multiply
at
their
pleasure
,
as
well
as
they
doe
magnifie
them
,
making
them
to
be
of
equall
authority
with
the
written
Word
,
(
so
doe
they
of
Trent
speake
,
)
insomuch
as
,
if
we
will
beleeue
them
,
we
shall
not
know
what
to
beleeue
,
nor
what
to
affirme
.
For
whatsoeuer
is
questioned
betweene
them
and
vs
,
touching
either
Purgatory
or
prayer
for
the
dead
,
or
praying
to
Saints
,
or
praying
in
an
vnknowne
tongue
,
or
touching
the
Masse
,
or
Chrisme
,
or
the
Ceremonies
of
Baptisme
,
&c.
All
these
points
,
and
an
hundred
more
,
which
they
can
no
more
finde
in
the
written
Word
,
than
they
can
finde
water
in
fire
,
fire
in
a
poole
of
water
,
they
poast
ouer
vnto
Tradition
,
appealing
vnto
it
;
which
is
as
much
,
as
if
they
should
turne
vs
to
seeke
them
vpon
the
backe-side
of
the
booke
.
For
what
is
Tradition
else
,
but
the
report
of
men
;
and
what
are
men
,
(
all
men
,
sauing
they
which
were
priuiledged
with
the
priuiledge
of
infallibility
,
the
Apostles
and
Prophets
I
meane
,
which
neither
were
deceiued
in
matters
of
faith
,
neither
could
deceiue
,
)
but
deceitfull
vpon
the
weights
,
and
in
plaine
English
,
lyers
?
I
meane
subiect
to
error
and
mistaking
.
We
must
take
their
credit
for
doctrines
,
affirmed
by
them
to
haue
beene
preached
by
Christ
and
his
Apostles
,
fifteene
or
sixteene
hundred
yeeres
agone
,
when
they
cannot
be
beleeued
touching
that
which
themselues
,
or
their
confellowes
preached
two
or
three
yeeres
since
,
except
there
be
notes
kept
of
it
;
nay
,
he
hath
a
good
memory
,
that
can
repeat
in
the
after-noone
as
much
as
he
heard
in
the
fore-noone
.
Behold
,
we
count
them
for
no
better
than
mad-men
,
that
will
make
claime
to
a
piece
of
land
,
for
the
which
they
haue
nothing
to
shew
but
bare
words
;
(
as
I
heard
my
neighbour
say
this
or
that
,
or
mine
vncle
,
or
my
father
,
&c.
)
whereas
the
party
that
they
would
get
it
from
,
hath
Euidences
and
Records
ancient
,
and
faire
without
any
shew
of
rasure
,
without
any
suspition
of
forgery
:
And
can
we
thinke
our
Aduersaries
to
be
well
in
their
wits
,
that
would
wrest
from
the
Laity
,
the
Cuppe
of
the
Lord
,
against
so
faire
a
Record
as
this
?
As
oft
as
yet
shalt
●ate
of
this
bread
,
and
drinke
of
this
Cuppe
,
&
c
?
(
Thus
Saint
Paul
writing
to
the
Church
of
Corinth
,
consisting
of
Laickes
as
well
as
(
Ecclesiastickes
:
)
also
,
from
the
Cleargy
they
would
wrest
marriage
,
against
this
Record
,
Marriage
is
honorable
in
all
,
(
in
all
persons
,
not
in
all
things
onely
,
An●uhesis
,
Adulterers
and
Fornicators
,
he
doth
not
say
,
Adulteries
and
Fornications
.
)
And
againe
,
To
auoide
fornication
,
let
euery
man
haue
his
wife
,
and
euery
woman
her
husband
,
(
if
Ministers
be
men
,
then
they
may
be
married
.
)
So
further
,
from
the
vn●earne●
they
would
wrest
the
vse
of
the
Scriptures
,
they
will
not
suffer
them
to
vse
them
in
their
mother-tongue
,
vnlesse
they
haue
a
Licence
,
(
by
as
good
reason
they
might
forbid
them
to
looke
vpon
the
Sunne
,
or
to
drawe
in
the
ayre
,
without
a
Licence
,
)
contrary
to
the
Commandement
,
Deut.
3●
.
When
a●l
Israel
shalt
come
to
appeare
before
the
Lord
thy
God
,
&c.
thou
shalt
read
this
Law
before
all
Israel
,
that
they
may
heare
it
,
&c.
He
was
to
read
the
Law
,
therefore
it
was
written
;
he
was
to
read
it
before
all
Israel
,
therefore
it
was
written
for
all
Israel
.
So
in
the
Gospell
,
When
a
young
man
would
know
what
he
might
doe
to
attaine
eternall
life
;
our
Sauiour
answered
him
,
saying
,
What
is
written
in
the
Law
?
〈◊〉
readest
thou
?
Behold
,
he
doth
not
send
him
to
the
●radition
of
the
Fathers
,
but
to
the
written
Word
,
that
he
should
beleeue
and
liue
according
to
that
rule
.
But
now
for●ou●
Aduersaries
,
(
i●
ye
hap
to
conferre
with
them
,
or
shall
haue
a
desire
to
looke
into
their
bookes
,
)
you
shall
find
,
that
the
claim●
that
they
make
by
the
Scriptures
,
(
for
any
thing
of
moment
in
Controuersie
betweene
them
and
vs
,
either
touching
the
head
of
the
Church
,
or
the
visibility
of
the
Church
,
or
the
keyes
of
the
Church
,
&c.
)
is
but
dicis
causâ
,
for
fashion-sake
;
their
sure-hold
and
fortresse
they
fly
vnto
,
is
Tradition
.
Now
what
is
this
else
,
but
to
bring
all
things
to
their
owne
Consistory
,
(
as
they
say
,
)
and
to
make
themselues
Iudges
in
their
owne
cause
,
and
to
measure
themselues
by
themselues
,
as
the
Apostle
speaketh
;
contra
Parmenian
.
cap.
13.
yea
and
to
symbolize
with
those
Heretickes
,
whom
Ticonius
(
allowed
by
Augustine
for
this
speech
)
noteth
thus
to
speake
,
Quod
volumus
sanctum
est
,
that
It
is
holy
,
because
we
would
haue
it
so
;
and
so
,
it
is
true
,
because
they
say
it
is
a
Tradition
:
But
well
speaketh
the
same
Augustine
,
August
.
in
Iohn
.
cap.
2.
Contra
insidiosos
errores
Deus
▪
voluit
ponere
firmamentum
in
Scripturis
,
&c.
Against
deceitfull
errors
;
God
thought
it
good
to
place
a
sure
foundation
in
the
Scriptures
,
against
which
no
man
dares
to
speake
,
that
would
be
counted
a
Christian
:
Thus
Augustine
.
And
to
the
same
purpose
Chrysostome
,
who
liued
but
a
little
before
him
:
Chrysostom
.
de
S.
adoran
d
spirit
.
Where
haue
ye
read
this
,
saith
he
?
Forasmuch
as
he
hath
not
read
it
written
,
but
speaketh
of
himselfe
,
it
is
euident
that
he
hath
not
the
holy
Ghost
;
And
to
be
short
,
Iren.
li.
2
sa.
59.
Irenaeus
,
who
liued
before
them
both
,
shall
be
instead
of
all
others
.
To
sticke
vnto
the
Scriptures
which
containe
(
Lat.
are
)
a
certaine
and
an
vndoubted
truth
,
that
is
,
to
build
ones
house
vpon
a
strong
and
firme
Rocke
;
Thus
he
:
whereby
●e
●heweth
that
they
that
build
their
faith
vpon
any
other
foundation
(
as
namely
,
vpon
Tradition
,
)
they
build
it
but
vpon
sand
,
which
will
not
abide
the
least
blast
oftentation
,
nor
the
least
push
of
strong
reasoning
,
but
will
soone
fleet
,
and
fall
to
the
ground
.
To
shew
the
vanity
and
vncertainty
of
Tradition
,
let
this
one
Story
that
I
shall
recite
vnto
you
suffice
,
and
then
I
will
proceed
to
that
which
remaineth
.
In
the
Primitiue
Church
,
by
the
report
of
Eusebius
,
Euseb.
l.
5.
c.
23.
there
was
a
sharp
contention
,
and
betweene
such
as
would
not
be
counted
babes
or
obscure
fellowes
,
but
Fathers
and
Pillars
,
touching
the
celebrating
of
Easter
.
The
Easterne
Church
went
one
way
,
and
the
Westerne
another
;
And
what
was
the
cause
of
their
iarre
?
The
Easterne
Church
pretended
a
Tradition
,
as
from
Saint
Iohn
the
Euangelist
,
that
he
(
forsooth
)
should
command
it
to
be
kept
vpon
such
a
day
.
The
Westerne
Church
a
Tradition
,
as
from
Saint
Peter
,
that
he
should
ordaine
it
to
be
kept
such
a
day
,
vpon
a
Sunday
by
all
meanes
.
What
shall
we
say
to
this
?
were
Saint
Peter
and
Saint
Iohn
diuided
,
that
yea
,
should
be
with
them
,
nay
,
and
nay
,
yea
?
No
;
but
their
Disciples
misse-heard
them
,
or
misse-remembred
them
,
or
misse-reported
them
,
and
hereupon
they
brake
forth
into
quarrell
.
Now
,
i●
in
the
best
times
,
when
many
,
that
had
heard
the
Apostles
or
Apostolicke
men
,
were
yet
aliue
,
when
the
extraordinary
gifts
of
the
holy
Ghost
,
as
the
miraculous
curing
of
the
sicke
,
and
the
casting
out
of
Deuils
,
&c.
were
yet
to
be
seene
in
many
,
by
the
testimonies
of
Iustine
Martyr
,
Irenaeus
,
Tertullian
,
&c.
if
this
were
done
,
(
say
I
)
when
the
Church
was
yet
a
Virgin
as
it
were
(
by
the
iudgement
of
Polycrates
in
Eusebius
,
)
what
can
we
looke
for
in
the
latter
perillous
times
,
(
Sermo
crescit
)
in
describing
the
Sonne
of
God
by
his
estate
,
by
his
Acts
,
by
his
Nature
,
Person
,
&c.
He
hath
taught
vs
,
saith
the
Apostle
,
by
his
Sonne
;
would
ye
know
what
Sonne
?
Not
an
ordinary
Sonne
,
such
as
we
are
,
but
the
Heire
and
Owner
of
all
things
;
nay
the
Creator
of
heauen
and
of
earth
,
nay
,
the
very
brightnesse
of
Gods
glory
,
and
the
ingraued
forme
(
or
expresse
Image
)
of
his
person
,
(
distinguished
onely
in
person
,
not
separated
or
diuerse
in
nature
,
nor
inferiour
to
him
.
)
Is
this
all
?
No
,
he
preceedeth
,
bearing
vp
all
things
by
his
mighty
power
,
(
therefore
not
onely
the
Creator
,
but
also
the
preseruer
of
the
world
.
)
Is
that
all
?
No
,
it
had
beene
to
small
purpose
,
at
least
,
to
small
benefit
to
vs
,
if
God
should
make
vs
and
preserue
vs
onely
,
and
there
stay
:
but
that
which
is
a
greater
matter
for
vs
;
he
hath
redeemed
vs
,
by
purging
vs
from
our
sinnes
,
yea
,
and
for
the
full
consummation
of
his
victory
,
and
our
Redemption
,
he
sitteth
at
the
right
hand
of
the
Maiestie
in
the
highest
places
,
from
thence
to
oppugne
our
spirituall
enemies
,
and
from
thence
to
reach-out
his
hand
to
helpe
vs
and
supply
vs
.
And
what
can
be
spoken
more
fully
,
more
richly
,
more
comfortably
?
Christ
called
the
two
sonnes
of
Zebedee
,
sonnes
of
Thunder
.
Augustine
speaking
of
a
certaine
Sentence
of
Ambrose
,
Hierom.
Theod●r.
2.
therap
.
Theodoret
calleth
Moses
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
an
Ocean
of
Diuinity
.
I
cannot
tell
what
I
may
call
this
third
verse
else
,
but
a
very
depth
of
mysteries
,
a
fountaine
of
Water
of
life
,
that
can
hardly
be
sounded
to
the
bottome
.
I
find
that
the
Iewes
haue
a
booke
which
they
call
,
Tse●ormor
:
that
is
,
a
bundle
of
myrrh
;
that
they
haue
another
which
they
call
,
Tsemach
Dauid
,
that
is
,
The
branch
of
Dauid
;
that
they
haue
another
also
,
which
they
call
,
Orach
Chaiim
,
that
is
,
the
path-way
of
life
.
False
titles
,
the
bookes
be
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
doe
not
deserue
such
glorious
names
.
But
surely
he
that
should
say
,
that
this
one
verse
deserueth
all
these
Elogies
and
Titles
,
should
not
speake
a
whit
out
of
the
way
.
For
it
is
no
lesse
than
a
bundle
of
most
fragrant
&
odoriferous
flowrs
,
refreshing
the
inward
man
,
and
preseruing
the
whole
soule
from
putrefaction
;
it
describeth
also
the
true
branch
,
(
you
know
,
Christ
is
called
so
by
the
Prophet
Zechary
,
)
so
expressely
,
Heire
of
all
things
.
This
place
is
abused
by
two
sorts
of
Hereticks
;
Anabaptists
,
and
Romanists
;
I
will
but
point
at
their
err●rs
.
The
former
vrge
,
Christ
is
made
heire
of
all
things
,
therefore
faithfull
Christians
onely
,
(
they
meane
specially
such
as
be
of
their
stampe
,
)
haue
interest
in
the
things
of
this
world
,
all
others
are
but
vsurpers
,
heire
of
all
things
,
therefore
they
rightly
beleeuing
in
Christ
,
are
the
onely
true
heires
,
and
owners
.
You
know
what
Christ
himselfe
confesseth
,
that
his
Kingdome
is
not
of
this
world
,
(
He
that
will
be
my
Disciple
,
must
take
vp
his
Crosse
,
and
follow
me
.
)
Christ
was
heire
of
all
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
a
spirituall
vse
,
not
for
a
temporall
:
In
such
a
sense
as
Saint
Paul
speaketh
,
All
is
ours
,
we
Christs
,
and
Christ
Gods
.
heire
of
all
,
therefore
his
Vicar
must
be
confessed
so
to
be
;
therefore
he
may
plant
and
plucke
vp
,
build
and
destroy
,
hee
may
doe
what
he
will
.
Why
?
the
Apostle
saith
plainely
,
that
we
haue
this
power
,
(
he
speaketh
of
himselfe
and
other
Apostles
,
and
consequently
their
Successors
:
)
to
build
and
not
to
destroy
,
(
and
how
then
can
they
take
vpon
them
to
destroy
,
All
Power
is
giuen
to
me
both
in
heauen
and
earth
,
Mathew
28.
The
Nation
and
Kingdome
,
that
will
not
seru●
thee
,
shall
perish
,
and
those
Nations
shall
be
vtterly
destroyed
.
Also
,
he
hath
on
his
vesture
,
and
on
his
thigh
a
name
written
,
King
of
Kings
,
and
Lord
of
Lords
.
But
what
of
this
?
These
places
shew
that
Christ
is
superexcellent
,
and
that
his
Dominion
is
ouer
all
,
and
that
,
they
that
rely
not
vpon
him
,
cannot
be
established
;
But
what
maketh
this
for
the
man
of
Rome
,
that
he
should
be
Paramount
for
authority
,
&
that
his
doctrine
should
be
held
irrefragable
,
&
his
Commandements
for
little
lesse
than
Diuine
?
Truly
no
more
then
that
reason
of
Peter
Pinak
Archbishop
of
Lions
,
out
of
the
sixt
of
Mathew
,
was
sound
,
The
Lilies
of
the
field
neither
labour
nor
spinne
,
therefore
the
Crowne
of
France
that
hath
for
her
Armes
the
Lilies
(
or
Flowres
de
Luc●
,
)
is
not
to
descend
to
the
Spinsters
,
that
is
to
the
Female
:
or
that
of
Boniface
out
of
Gen.
1.
In
the
beginning
God
made
heauen
and
earth
,
In
principio
,
not
in
princi●ijs
;
Thou
hast
put
all
things
vnder
his
feet
,
all
sheepe
,
and
Oxen
,
&c.
the
fowles
of
the
ayre
,
the
fish
of
the
Sea
:
Therefore
he
of
Rome
must
weare
a
Triple
Crowne
,
one
part
in
respect
of
his
Dominion
ouer
Angels
,
signified
by
the
fowles
of
the
ayre
,
the
second
in
respect
of
his
Dominion
ouer
earthly
creatures
,
yea
Princes
,
signified
by
Sheepe
and
Oxen
,
(
a
very
honest
resemblance
,
)
the
third
in
respect
of
his
Dominion
ouer
Purgatory
,
which
he
may
exhaust
and
cleane
rid
by
his
Bulls
,
if
they
be
well
paid
for
them
.
I
will
not
stand
to
refute
these
,
not
errors
,
but
fopperies
.
Perfidiam
eorum
exposuisse
,
superasse
est
,
Hieronym
.
and
Marcel
.
Note
and
recite
their
errors
,
and
you
confute
them
sufficiently
.
"
Come
we
now
to
that
which
followeth
;
[
By
whom
also
he
made
the
world
.
]
The
Apostle
seemeth
to
speake
thus
;
Is
not
this
a
sufficient
argument
of
the
greatnesse
of
Christ
,
that
the
Father
made
him
heire
of
all
things
?
This
then
will
satisfie
you
,
or
choake
you
,
if
you
will
not
be
satisfied
,
that
by
him
he
made
the
world
,
that
they
both
concurred
in
the
making
of
the
world
;
so
saith
Saint
Iohn
,
All
things
were
made
by
him
,
and
with●ut
him
was
nothing
made
that
was
made
.
And
Saint
Paul
,
By
him
,
(
the
Sonne
of
God
,
)
w●re
all
things
created
,
which
are
in
heauen
and
which
are
in
earth
,
things
visible
and
inuisible
▪
&c.
And
Hebrewes
1.
verse
10.
Vnto
the
Sonne
he
saith
,
O
God
,
thy
Throne
is
for
euer
,
and
euer
,
and
thou
(
Lord
)
in
the
beginning
hast
established
the
ea●th
,
and
the
heauens
are
the
workes
of
thy
hands
,
&c.
So
then
Christ
made
heauen
and
earth
,
therefore
God
,
for
it
is
aboue
the
power
of
a
creature
to
make
such
Creatures
,
yea
,
to
create
any
thing
at
all
,
t●at
is
,
to
produce
a
thing
out
of
nothing
;
for
ex
nihilo
nihil
fit
,
of
nothing
comes
nothing
naturally
;
as
a
Carpenter
or
Mason
,
cannot
make
a
house
or
wall
,
vnlesse
he
hath
timber
and
stone
,
or
the
like
:
So
it
is
impossible
for
any
creature
,
be
he
man
or
Angell
,
to
forme
any
materiall
thing
otherwise
than
ex
praeiacente
materia
.
Therefore
the
Prophet
Ieremy
giueth
it
for
a
rule
,
and
putteth
it
downe
in
Chaldee
,
euen
in
the
Hebrew
Text
he
speaketh
Chaldee
,
(
to
teach
the
Chaldeans
among
whom
the
Iewes
were
to
liue
in
banishment
,
or
if
they
would
not
be
taught
,
to
vpbraide
them
to
their
teeth
in
their
mother-tongue
;
at
least
if
the
Iewes
should
forget
their
Hebrew
tongue
,
yet
they
should
not
forget
this
Chaldee
lesson
,
Elahaija
di
shemija
veark●
la
ignabadu
●ebaddu
me
argna
vmin
techosh
shemaija
elleh
,
Let
vs
kneele
before
the
Lord
our
maker
,
for
he
is
our
God
,
and
we
the
people
of
his
pasture
,
&c.
Haue
we
not
all
one
Father
,
hath
not
one
God
made
vs
,
why
doe
we
transgresse
euery
one
against
his
Brother
,
&
c
?
This
much
,
and
a
great
deale
more
,
we
are
to
learne
hereby
,
that
the
Son
of
God
is
our
maker
.
Now
from
his
Diuine
estate
&
acts
,
the
Apostle
riseth
higher
,
to
his
Diuine
Nature
and
Person
in
these
words
,
[
Who
being
the
brightnes
of
his
glory
,
and
the
expresse
Image
of
his
Person
,
&c.
]
The
Iesuits
that
write
the
life
of
their
Founder
Ignatius
Loiola
,
report
,
that
Christ
,
forsooth
,
appeared
to
him
at
the
Eleuation
,
as
he
was
at
Masse
,
(
in
a
Church
at
Venice
,
as
I
remember
,
)
and
there
he
discerned
the
Hypostaticall
vnion
of
two
natures
in
Christ
,
and
the
reall
distinction
of
the
three
Persons
in
the
God-head
.
Doe
you
beleeue
them
?
No●
,
nor
I
thinke
their
owne
disciples
doe
beleeue
them
,
more
in
this
,
than
they
beleeue
their
Saint
Thomas
of
Aquine
,
telling
them
,
that
the
Crucifixe
commended
him
in
these
words
,
Bene
scripsisti
de
me
Thoma
,
Thomas
thou
hast
written
well
of
me
:
well
for
their
kitchin
,
but
not
well
for
their
conscience
,
for
the
edifying
of
it
in
holy
faith
,
in
holy
doctrine
.
Miserable
companions
!
was
it
not
enough
for
them
to
be
grieuous
to
men
,
but
they
must
grieue
our
God
also
,
Esay
7.13
?
was
it
not
enough
for
them
to
beguile
the
people
with
lying
vanities
,
An
Angell
spake
vnto
me
in
the
word
of
the
Lord
,
when
there
was
no
such
matter
,
and
with
the
false
Prophets
,
Ieremy
23.
I
haue
dreamed
,
I
haue
dreamed
.
But
what
saith
the
true
Prophet
in
the
same
place
,
The
Prophet
that
hath
a
dreame
,
let
him
tell
a
dreame
,
(
let
him
deliuer
it
for
a
dreame
,
and
for
no
better
,
)
and
hee
that
hath
my
Word
,
let
him
speake
my
Word
faithfully
,
what
is
the
chaffe
to
the
wheat
,
saith
the
Lord
?
God
hath
no
need
,
neither
doth
he
like
,
that
one
should
make
a
lye
for
his
sake
,
Iob
13.
Hierom.
li.
de
Eccles.
Script
.
For
though
Hierome
doth
reckon
him
among
Ecclesiasticke
writers
,
yet
we
doe
not
finde
that
he
ioyned
himselfe
to
the
Church
of
God
or
turned
Christian
;
But
the
truth
is
,
that
he
liued
in
the
time
that
the
Apostles
did
,
and
therefore
might
learne
of
them
to
write
more
piously
;
as
Theodoret
,
I
remember
,
doth
obserue
,
that
the
Philosophers
that
wrote
after
the
Gospell
was
promulgated
,
did
correct
many
of
their
errors
,
and
euery
where
inserted
many
Sentences
sauoring
of
truth
and
godlinesse
.
But
to
returne
to
Christ
the
true
Light
;
He
sprang
from
the
Father
,
but
not
as
our
light
doth
from
the
Sunne
in
time
,
but
before
all
beginnings
;
neither
yet
as
a
quality
,
(
our
light
is
a
quality
,
)
but
as
being
a
substance
,
and
the
Authour
of
all
substance
&
being
;
neither
was
he
euer
separated
from
the
Father
,
as
the
light
of
the
Moone
is
separated
(
at
the
least
,
to
our
appearance
,
)
from
the
Sunne
in
the
night
,
and
the
light
of
the
Sunne
from
the
Moone
in
the
day
;
but
He
is
and
was
alwayes
in
the
Father
,
and
the
Father
in
him
,
and
both
in
the
holy
Ghost
,
and
the
holy
Ghost
in
both
,
Vnum
,
non
vnus
,
tres
,
non
tria
,
that
is
,
One
thing
,
not
one
Person
,
three
in
number
,
not
three
in
nature
.
Prosper
in
E●igram
.
So
saith
Prosper
Aquitanicus
,
(
that
worthy
Scholler
of
that
excellent
Master
Augustine
,
)
Cum
Pater
in
Ve●bo
sit
semper
&
in
Patre
Verbum
,
Sitque
i●●m
Verbi
spiritus
atque
Patris
:
Sic
de
persoxis
tribus
est
,
tibi
non
dubitandumV
num
vt
docta
fides
confiteare
Deum
,
that
is
,
For
as
much
as
the
Father
is
alwayes
in
the
Word
,
and
the
Word
in
the
Father
,
and
one
and
the
same
Spirit
common
both
to
the
Word
,
and
to
the
Father
;
thou
must
in
such
,
O
learned
faith
,
(
he
meaneth
a
man
that
hath
a
learned
faith
,
)
be
farre
from
doubting
of
the
three
Persons
,
that
thou
doe
conf●sse
one
God
.
So
said
Nazianzen
before
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nazianz●n
.
de
Sacro
Baptism
.
&c.
I
doe
no
sooner
think
vpon
one
,
but
I
am
compassed
about
with
the
light
of
three
;
I
doe
no
sooner
distinguish
the
three
(
Persons
)
but
I
am
brought
backe
vnto
one
(
God-head
.
)
So
,
before
them
both
Iustine
Martyr
,
(
or
a
learned
ancient
man
bearing
his
n●me
,
)
in
the
best
times
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Iustin.
Martyr
.
in
exposit.
fidei
.
that
is
,
The
Sonne
being
a
light
,
shone
forth
out
of
light
by
way
of
generation
:
The
holy
Ghost
being
also
a
light
,
went
forth
out
of
light
,
not
by
way
of
generation
,
but
of
proceeding
:
So
Mathew
of
Vandome
,
though
he
liued
in
a
very
corrupt
age
,
yet
(
that
you
may
acknowledge
it
to
be
true
which
the
Apostles
affirme
,
Acts
14.
Euen
that
,
that
is
verified
of
the
later
times
of
darkenesse
,
that
they
testified
of
the
former
darke
times
,
Math.
Vandome
in
lib.
To●iae
.
Act.
14.
to
wit
,
That
God
left
not
himselfe
without
witnesse
,
)
he
writeth
most
soundly
in
this
argument
,
Et
Pater
&
natus
,
sic
Spiritus
est
Deus
vnus
,
Non
plures
,
tres
sunt
,
non
tria
,
tres
&
idem
,
that
is
,
Both
the
Father
,
and
the
Sonne
,
and
the
holy
Ghost
are
one
God
,
not
more
Gods
,
three
(
Persons
)
nor
three
things
,
three
,
and
yet
the
same
thing
.
Thus
they
.
And
as
Saint
Paul
saith
of
Epim●nides
,
This
testimony
is
true
;
so
may
we
say
of
all
these
mens
sayings
:
(
I
could
produce
an
hundred
such
testimonies
,
if
it
were
needfull
,
)
from
the
first
vnto
the
last
,
that
they
are
faithfull
and
true
.
But
now
if
you
aske
with
Nicodemus
,
How
may
these
things
be
?
Iohn
3.
Nazian.
orat.
1.
de
fi●
.
Let
the
generating
of
God
be
honoured
with
silence
.
It
is
a
great
matter
for
thee
to
know
(
or
learne
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
that
he
was
begotten
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
as
for
the
maner
how
;
wee
will
not
allow
the
Angels
,
much
lesse
thee
,
to
conceit
.
Will
ye
needs
haue
me
tell
you
how
?
The
Father
knoweth
that
did
generate
;
The
Sonne
knoweth
who
was
generated
▪
that
which
is
aboue
this
,
is
hidden
by
clouds
,
which
it
is
a
hard
thing
for
thy
dull
sight
to
pierce
thorow
;
Thus
Nazianzen
,
godlily
,
modestly
,
wisely
.
To
the
like
purpose
speaketh
Hilary
,
Philip
,
he
that
hath
seene
me
,
hath
seene
the
Father
,
No
man
hath
seene
God
at
any
time
,
the
onely
begotten
Sonne
of
God
which
is
in
the
bosome
of
the
Father
,
hee
hath
declared
him
.
How
?
by
his
words
of
doctrine
reuealing
Gods
will
,
by
his
works
of
wonder
manifesting
Gods
power
,
but
specially
by
taking
our
nature
vpon
him
in
becomming
man
,
thereby
he
manifested
himselfe
,
and
consequently
his
Father
vnto
vs
,
by
vniting
his
manhood
vnto
his
God-head
in
identity
of
Person
,
as
from
euerlasting
his
God-head
was
vnited
to
the
Father
in
identity
of
nature
.
By
this
meanes
it
is
come
to
passe
,
that
he
said
well
,
that
said
,
(
Irenaeus
reporteth
it
to
be
the
saying
of
some
ancient
Father
,
Irenae
.
l.
4.
ca.
8.
Bene
qui
dixit
ipsum
immensum
Patrem
in
filio
mensuratum
,
that
is
,
The
Father
which
is
immense
(
or
that
cannot
be
measured
,
)
is
measured
in
his
Sonne
.
The
S●n
as
he
is
God
,
is
the
Stampe
of
his
Fathers
Person
,
and
is
the
same
in
nature
:
The
Son
as
he
is
man
,
is
the
Stampe
of
his
Fathers
power
,
wisedome
,
and
will
,
but
different
in
nature
;
For
he
is
not
man
alone
,
nor
God
alone
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Man-God
,
God-man
,
in
whom
are
hid
all
the
Treasures
of
wisedome
and
knowledge
,
de
considerat
.
Scrutari
hoc
temeritas
est
,
credere
pietas
est
,
nosse
vita
est
,
&
vita
aeterna
,
that
is
,
To
search
this
(
too
curiously
)
is
rashnesse
,
to
beleeue
it
is
godlinesse
,
to
know
it
is
life
,
and
life
euerlasting
.
Christ
then
is
the
Image
of
God
,
begotten
of
his
Father
,
that
is
,
hauing
that
whereby
he
is
a
Son
communicated
vnto
him
by
the
Father
before
all
worlds
,
&
as
he
is
man
made
after
the
image
of
God
,
as
all
men
be
,
but
in
a
farre
more
excellent
degree
of
perfection
beyond
all
comparison
;
And
indeed
if
our
Sauiour
Christ
had
not
bin
both
God
and
man
,
he
had
not
bin
a
fit
Mediator
,
I
meane
,
he
had
not
beene
a
fit
Person
to
reconcile
man
and
God
together
;
for
as
Fulgentius
well
saith
,
Deus
verus
&
viuus
,
imò
Deus
veritas
&
vita
,
Fulgent
.
de
I●●●rnat
.
Christ
.
&c.
that
is
,
God
being
true
and
liuing
,
or
rather
being
truth
and
life
eternall
,
if
he
had
not
beene
true
man
,
he
could
not
haue
tasted
of
death
,
and
if
the
same
that
tasted
of
death
had
not
beene
true
God
,
and
life
eternall
,
he
could
not
haue
ouercome
death
.
Thus
Fulgentius
.
To
which
purpose
I
could
produce
many
other
Fathers
of
like
note
and
worth
;
as
also
I
could
reckon
vp
many
other
causes
why
it
was
necessary
for
our
Mediator
to
be
both
God
&
man
,
but
the
time
being
past
,
I
cannot
stay
longer
vpon
that
point
,
and
for
that
that
remaineth
of
my
Text
,
I
thinke
it
better
to
leaue
it
vnhandled
,
than
to
handle
it
insufficiently
;
Praestat
de
Carthagine
tacere
,
quàm
pauca
dicere
.
To
God
the
Father
,
God
the
Sonne
,
and
God
the
holy
Ghost
,
be
all
honour
and
glory
,
world
without
end
,
Amen
,
Amen
.
A
SERMON
VPON
THE
TWENTIETH
OF
THE
PROVERBS
.
THE
TWELFTH
SERMON
.
PROVERBS
20.
verse
8.
A
King
sitting
in
the
Throne
(
or
Seate
)
of
Iudgement
,
scattereth
away
(
or
fanneth
)
away
all
euill
with
his
eyes
.
Hebr.
Melec
iosheb
gnal
cisse-din
mezareh
be
gneinaiu
col
ragn
.
HERE
we
haue
an
excellent
Person
,
and
an
excellent
function
,
and
an
excellent
worke
,
and
an
excellent
Instrument
or
meane
.
The
Person
is
a
King
,
the
function
or
exercise
isto
sit
onthe
Throne
of
Iudgement
;
the
worke
or
effect
is
,
the
scattering
away
of
all
euill
;
lastly
,
the
instrument
or
mean
is
his
eyes
.
For
the
first
,
Glorious
things
are
spoken
of
thee
,
thou
Citie
of
God
,
it
is
said
of
Ierusalem
,
Ps.
87.
And
so
,
Glorious
things
are
spoken
of
Kings
,
in
the
Booke
of
God
,
we
may
say
:
For
their
innocency
,
they
are
called
Lambes
;
for
their
care
,
Shepheards
,
for
their
louingnesse
,
Nursing-fathers
,
for
their
bounty
and
liberality
,
Franke-giuers
,
Benefactors
,
(
Nedibim
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
for
their
authority
,
Leaders
,
nay
,
Controwlers
,
such
as
haue
a
negatiue
voyce
(
gnotserim
)
nay
,
Alkumim
,
such
as
is
no
standing
with
,
or
against
;
lastly
,
(
for
the
profit
that
we
reape
by
them
,
)
Physicians
,
nay
,
Sauiours
,
nay
,
Gods
after
a
sort
.
Clem.
Alexan.
2.
stromat
.
a
Law
that
hath
life
and
soule
in
it
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
said
another
,
euen
Zeno
,
in
Clem.
Alexandrinus
.
Finally
,
Sauiours
they
haue
b●ene
called
,
and
by
such
as
would
not
be
counted
flatterer●
,
Flamminius
Soter
,
Antiochus
Soter
,
&c.
Now
these
Titles
of
high
renowne
and
honour
,
haue
beene
giuen
to
Ki●gs
,
and
such
as
had
Kingly
authority
,
both
by
them
that
spake
so
as
they
were
moue●
by
the
holy
Ghost
,
and
by
them
that
spake
so
as
nature
dictated
vnto
them
;
not
to
the
end
they
should
be
high-minded
▪
and
vtter
such
swelling
words
of
vanity
,
as
either
the
King
of
Babel
doth
,
Esay
14.
I
will
ascend
into
heauen
,
I
will
exalt
my
Throne
aboue
the
starres
of
God
,
Marcell
lib.
17.
de
Sa●ore
.
&c.
Or
as
the
King
of
Persia
doth
in
Marcellinus
,
Sapor
Rex
Regum
,
particeps
siderum
,
frater
Solis
&
Lunae
,
&c.
that
is
,
Sapor
King
of
Kings
,
companion
to
the
starres
,
brother
to
the
Sunne
and
to
the
Moone
,
&c.
these
were
words
of
men
of
corrupt
minds
,
and
which
made
their
madnesse
knowne
to
all
men
:
but
for
two
causes
chiefely
were
those
titles
giuen
vnto
them
:
First
,
to
moue
them
to
be
thankefull
to
God
,
who
had
so
highly
aduanced
them
,
euen
aboue
all
that
is
called
high
in
this
world
.
Agapet
ad
Iustinian
.
cap.
21.
pa.
38.
The
King
hath
none
aboue
him
vpon
earth
,
said
Agapetus
to
Iustinian
.
Secondly
,
to
incite
vs
to
yeeld
all
honor
,
and
feare
,
and
reuerence
,
and
obedience
vnto
so
diuine
a
calling
.
Of
the
calling
&
duty
of
Kings
,
I
cannot
speake
,
I
need
not
speake
,
Iose●h
lib.
12.
cap.
●
.
witnesse
Iosephus
,
vpon
the
report
of
Demetrius
Phalareus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
euen
to
speake
true
things
of
God
,
is
(
many
times
)
very
dangerous
,
saith
Epiphanius
out
of
Origen
.
Gods
matters
,
and
Princes
matters
be
not
the
same
,
I
grant
,
yet
are
they
very
like
,
and
as
God
will
not
hold
them
guiltlesse
that
breake
their
bounds
,
approach
too
neere
to
the
mount
of
his
secrets
:
so
Kings
haue
no
cause
to
thanke
those
that
be
audaciously
officious
.
But
the
best
is
,
a
Preacher
needeth
not
to
speake
one
word
of
instruction
,
either
to
our
King
,
being
present
,
or
for
our
King
being
absent
.
He
is
as
an
Angell
of
God
,
knowing
good
&
euill
,
as
the
woman
of
Tekoah
,
and
Mephibosheth
told
Dauid
:
He
can
speake
of
trees
,
from
the
Cedar
tree
that
groweth
in
Libanon
,
to
the
Hyssop
,
I
know
,
I
know
;
And
againe
,
Agrippa
,
The
King
knoweth
of
these
things
,
and
none
of
these
things
are
hidden
from
the
King
.
Extat
hoc
Erasmi
iudiciumpraefixum
Gregori●
Nazianzeno
,
Grae●o
impres
.
Basil.
per
Her●●gium
.
An.
1550.
To
this
effect
Erasmus
in
imitation
of
him
,
as
I
thinke
,
(
a
worthy
moderne
writer
saith
the
like
of
S●aliger
,
the
father
)
that
to
paralell
him
aright
and
not
to
doe
him
wrong
,
we
had
need
to
ioyne
the
worth
of
two
together
,
namely
,
the
wit
of
Xenophon
,
and
the
valour
of
Masinissa
.
And
euen
so
,
if
we
will
counterpoize
the
sufficiency
of
his
Maiestie
for
matter
of
learning
and
knowledge
,
we
must
take
the
worth
of
a
great
many
of
Princes
,
to
wit
the
Poeticall
veine
of
such
a
one
,
&
the
eloquence
of
such
a
one
,
and
the
Philosophy
of
a
third
,
and
the
Diuinity
of
halfe
a
doozen
of
the
best
;
This
is
the
Kings
honor
before
all
Nations
,
and
this
is
our
Crowne
of
reioycing
on
the
behalfe
of
our
King
before
men
and
Angels
.
I
will
therefore
speake
no
more
of
the
dignity
of
a
King
,
nor
of
the
worth
of
our
King
;
and
I
haue
shewed
reasons
,
why
I
need
not
to
deliuer
one
word
of
instruction
for
him
.
But
now
for
our
duty
,
(
which
I
said
was
a
second
reason
,
why
such
excellent
titles
were
giuen
vnto
Kings
,
)
the
same
we
might
be
put
in
mind
of
,
by
all
the
seuerall
appellations
of
Kings
,
which
I
reckoned
vp
,
but
I
will
onely
insist
vpon
two
;
the
appellation
,
or
title
of
a
Shep-heard
;
and
the
appellation
or
title
of
a
Father
.
So
then
in
order
;
If
Kings
be
Shep-heards
,
then
we
that
are
subiects
are
sheepe
,
then
we
had
need
to
haue
two
properties
(
at
the
least
,
)
of
sheep
,
the
one
mentioned
in
the
10.
of
Iohn
,
the
other
in
the
53.
of
Isay.
In
the
10.
of
Iohn
,
it
is
said
,
that
the
sheep
doe
follow
their
Sheep-heard
,
Bernard
.
de
considerat
.
See
Pliny
lib.
8.
ca.
30.
Esay
52.
Ierem.
51.
saith
Bernard
)
and
though
he
counterfeit
the
voyce
of
the
Sheepe-heard
,
yet
he
is
but
an
Hyaena
,
and
would
tole
men
out
of
their
houses
to
deuoure
them
.
Come
out
of
Babylon
,
O
my
people
,
saith
God
by
the
Prophet
;
and
so
the
voyce
of
euery
Preacher
should
be
,
O
ye
that
are
in
Babylon
,
come
out
from
thence
;
ye
that
are
out
,
keepe
your selues
out
,
lest
ye
be
partakers
of
her
plagues
.
Rome
(
Rome
is
called
second
Babel
,
Babel
first
Rome
by
Augustine
,
)
howsoeuer
he
counteth
himselfe
Vicar
,
de
Ciuit.
Dei
ca.
2.
at
the
least
,
to
the
Angell
of
the
great
Counsell
,
and
putteth
his
right
foot
on
the
Sea
,
and
his
left
on
the
earth
,
(
like
the
mighty
Angell
,
Reuel.
10.
)
As
though
all
power
were
giuen
vnto
him
,
both
in
heauen
and
in
earth
;
yet
he
is
but
an
Angell
of
the
bottomles
pit
,
(
Reu.
9.
)
&
the
very
Abaddon
,
son
of
perdition
,
destroying
,
Quid
meruistis
Ones
,
placidum
pecus
,
&
c
?
Let
thy
hand
,
O
Lord
,
be
vpon
my selfe
,
Sueton
in
Augu.
so
many
thousands
of
my
men
,
euery
one
being
as
deare
vnto
me
as
a
childe
?
woe-worth
thee
Varus
,
that
euer
thou
wert
borne
,
vnhappy
I
that
I
committed
such
a
charge
vnto
thee
.
And
doth
not
this
commiseration
and
passionate
spirit
deserue
the
fleece
?
What
speake
I
of
the
whole
fleece
?
a
piece
of
the
fleece
,
a
locke
in
comparison
?
Marcellinus
writeth
thus
of
the
Egyptians
,
Erubescit
apud
Egyptios
,
siquis
non
inficiando
tributa
,
Marcell
.
li.
22.
Tully
.
plurimas
in
Corpore
vibices
ostendat
,
that
is
,
the
Egyptians
hold
it
for
a
marke
of
degenerousnesse
,
and
a
disparagement
,
not
to
be
able
to
shew
many
blowes
,
many
markes
of
blowes
on
their
bodies
receiued
by
denying
of
Tribute
.
Thus
he
.
Aequius
erat
hoc
voluntate
fieri
,
said
one
,
and
so
say
I
;
for
if
there
be
first
a
willing
mind
,
Now
there
is
altogether
,
(
or
by
all
meanes
,
)
a
defect
among
you
,
yet
there
is
no
Nation
so
perfectly
wise
,
but
they
may
be
told
sometimes
as
Iacob
told
his
sonnes
,
Peraduenture
there
was
some
mistaking
,
some
error
.
In
the
2.
of
Sam.
the
19.
Onesimus
,
Peraduenture
he
went
aside
for
a
season
,
that
thou
mightest
receiue
him
not
now
a
seruant
,
but
more
than
a
seruant
,
a
Brother
beloued
specially
to
me
.
And
Tully
,
I
remember
saith
of
his
returne
from
banishment
,
that
the
same
was
so
glorious
,
that
I
am
afraid
,
said
he
,
lest
some
doe
thinke
that
I
went
into
banishment
of
set
purpose
,
so
to
be
welcommed
home
with
those
applauds
and
acclamations
.
And
so
who
can
tell
,
whether
this
toughnesse
,
which
hapned
,
not
to
all
Israel
,
but
in
part
,
will
not
redound
to
the
greater
aduantage
of
the
King
,
A
sonne
honoureth
his
father
,
and
a
seruant
his
Lord
,
saith
the
Prophet
Malachi
,
Honour
Widdowes
,
that
is
,
doe
for
them
:
and
which
is
to
be
vnderstood
of
the
commandement
,
Honour
thy
Father
,
and
thy
Mother
,
that
is
to
say
,
doe
for
them
,
Children
ought
not
to
lay
vp
for
the
parents
,
but
parents
for
the
children
.
But
I
answere
,
that
there
the
Apostle
doth
argue
Ex
abundanti
,
and
rather
sheweth
what
affectionate
parents
doe
binde
themselues
vnto
voluntarily
,
(
making
their
affection
a
Law
to
themselues
;
)
than
what
may
be
required
of
them
of
duty
,
if
they
will
stand
vpon
their
right
.
The
truth
is
,
that
as
no
naturall
father
,
will
suffer
his
child
to
want
,
if
he
haue
to
giue
him
:
so
euery
naturall
child
will
Fraudare
genium
,
pinch
his
owne
belly
,
yea
,
and
the
bellies
of
his
children
too
,
rather
than
he
will
not
yeeld
supply
vnto
his
father
.
Tertull.
de
p●●itentia
.
Tampater
nemo
,
tam
pius
nemo
:
Not
such
a
Father
againe
to
be
found
,
none
so
pitifull
.
We
read
of
one
that
was
called
Pater
Patriae
,
(
an
hundred
were
so
called
in
processe
of
time
,
but
he
that
was
first
honoured
with
that
title
,
he
was
truely
honourable
,
)
of
another
,
that
was
called
Pater
pauperum
,
of
another
that
was
called
Pater
Reipublicae
,
of
another
that
was
called
Pater
literarum
,
that
is
,
a
Father
of
learning
,
(
Francis
the
first
of
France
,
was
so
called
.
)
Thus
these
Princes
were
dignified
with
seuerall
titles
for
their
seuerall
vertues
;
what
then
is
due
vnto
him
in
whom
all
these
vertues
doe
shine
,
and
in
a
good
measure
;
due
(
I
say
)
for
honour
,
for
supply
,
for
support
?
I
speake
this
to
doe
mine
owne
duty
,
not
to
insimulate
any
,
no
,
norvpon
any
weake
conceit
,
as
though
my
poore
speech
might
be
holden
any
way
necessary
;
O
no
,
his
Maiesties
owne
worth
is
an
hundred
times
a
greater
motiue
,
than
any
words
that
can
proceed
from
a
farre
more
sufficient
man
than
I
am
.
His
Maiesty
is
interessed
and
rooted
(
as
is
fit
)
in
the
hearts
of
his
louing
subiects
,
no
lesse
than
Dauid
was
in
the
hearts
of
his
,
when
the
holy
Ghost
said
of
him
and
them
,
as
it
is
in
the
2
Sam.
3.
All
the
people
knew
it
,
and
it
pleased
them
;
as
whatsoeuer
the
King
did
,
pleased
all
the
people
.
Before
I
end
this
passage
,
I
thinke
it
not
vnfit
,
as
a
stander-by
,
to
helpe
to
remoue
three
or
foure
stumbling-blocks
,
and
I
hope
it
will
not
be
imputed
to
me
.
The
speech
of
a
great
Prince
of
old
time
,
(
euen
of
Traian
)
is
well
knowne
:
Fis●us
,
said
he
,
that
is
,
Aurel.
Victo
.
the
Exchequer
or
common
Treasury
,
is
like
the
spleene
of
a
man
;
for
as
when
the
spleene
waxeth
bigge
,
and
swelleth
,
the
other
parts
doe
payre
,
and
fall
away
,
so
if
the
Exchequer
doe
stroute
,
and
be
stuft
with
siluer
and
gold
,
all
parts
of
the
Realme
besides
will
be
impouerished
,
and
as
it
were
,
hunger-starued
.
Thus
Traian
.
Now
say
I
,
Howsoeuer
this
comparison
hath
beene
applauded
vnto
,
(
neither
doe
I
thinke
it
simply
to
be
condemned
,
specially
for
some
States
,
and
some
commings-in
,
)
yet
I
doe
not
thinke
it
to
be
so
fit
generally
.
In
my
iudgement
,
the
Exchequer
,
or
such
a
place
,
may
fitly
be
compared
to
the
ventricle
,
to
that
which
we
call
the
stomacke
;
for
as
if
the
ventricle
be
not
plyed
with
necessary
meates
and
drinkes
,
the
Messaraike
veines
sucking
continually
from
it
and
from
the
bowels
,
and
the
Liuer
continually
sucking
from
the
Messaraikes
,
and
the
Capillar
or
small
veines
(
dispersed
ouer
the
body
)
sucking
from
the
Liuer
,
there
must
needes
ensue
first
,
a
hungrynesse
,
secondly
,
a
faintnesse
,
thirdly
,
in
time
a
waste
,
and
lastly
,
an
vntimely
death
:
so
if
the
Treasury
should
not
haue
as
great
commings-in
,
and
supplyes
,
as
it
hath
so
kings
and
euacuations
,
if
it
should
not
haue
as
well
Oesophagum
to
bring
in
,
as
Pylorum
to
send
forth
,
and
venam
portam
,
as
well
as
ve
nam
cauam
,
it
cannot
be
but
the
whole
Estate
will
be
greatly
enfeebled
,
that
I
doe
not
say
indangered
.
Philopemen
was
a
great
Souldier
,
(
Schollers
know
out
of
Liuie
and
Plutarke
,
)
yet
because
he
was
bare
for
money
,
he
was
gibed
at
by
his
Aemulus
,
that
he
wanted
a
belly
,
(
he
had
a
head
and
legges
,
and
armes
,
but
his
belly
was
pulled-in
.
)
Maximilian
the
first
,
T.
Fla●●inius
.
Lege
Cuspini●
in
Alēxio
Co●●eno
377.
Guicciard
.
lib.
3.
in
An.
1519.
was
an
extraordinary
worthy
Prince
,
as
all
confesse
that
write
of
him
,
(
at
the
least
whom
I
haue
read
,
)
yet
because
the
Empire
did
not
supply
him
with
treasure
,
and
besides
,
himselfe
was
not
the
best
husband
,
but
very
profuse
,
(
if
Guicciardines
taxation
be
iust
,
)
hee
vndertooke
many
things
and
brought
little
to
effect
,
whereby
he
greatly
eclipsed
his
glory
.
The
Hebrewes
haue
a
Prouerb
Hacceseph
iagnanch
●th
haccol
,
that
is
,
Siluer
answereth
all
things
,
yea
,
and
maketh
all
things
to
hold
correspondency
with
it
;
And
the
wise
Grecian
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Money
,
money
that
is
a
man
,
without
it
a
body
is
no
body
.
This
made
Aurelian
the
Emperour
his
Councell
to
tell
him
,
that
if
he
would
beare
himselfe
worthily
and
according
to
his
estate
,
he
must
be
furnished
with
two
things
,
Constantius
Chlorus
,
that
he
should
say
,
de
vita
Constantin
.
c.
10.
that
he
cared
not
to
haue
treasure
in
his
owne
coffers
,
all
the
while
his
friends
(
his
louing
subiects
)
had
money
in
their
coffers
or
purses
,
because
he
could
command
the
same
:
But
I
thinke
it
was
spoken
more
confidently
than
prouidently
;
for
howsoeuer
it
may
be
as
certain
that
is
in
friends
hands
,
as
if
it
were
in
our
own
,
yet
it
is
not
so
ready
;
and
that
euen
Constantius
himselfe
did
find
,
for
he
was
faine
to
detaine
with
him
the
Embassadours
of
Dioclesian
(
to
whom
he
vttered
that
confident
speech
)
for
a
good
time
,
before
he
could
amasse
that
together
that
was
worth
the
shewing
,
as
is
to
be
seene
in
the
same
Eusebius
.
So
it
is
,
Quod
à
multis
fit
,
negligenter
fit
;
It
is
commonly
said
,
that
is
,
That
which
is
to
be
done
by
many
hands
,
it
will
be
long
before
it
be
done
;
and
so
,
that
which
is
to
be
gathered
from
many
hands
,
will
be
long
in
gathering
.
If
any
thing
be
to
be
receiued
,
we
striue
who
shall
be
foremost
,
fearing
all
will
be
gone
before
we
come
;
but
if
any
thing
be
to
be
layed
out
,
we
striue
to
be
hindmost
,
hoping
the
burthen
will
be
borne
before
we
come
.
Now
by
this
staggering
and
looking
one
vpon
another
,
(
as
Iacobs
sonnes
are
said
to
haue
looked
one
vpon
another
,
The
King
shall
not
gather
vnto
him
much
siluer
and
gold
,
against
that
which
is
proiected
;
for
in
that
place
,
not
so
much
the
hauing
as
the
coueting
,
nor
the
coueting
simply
,
as
to
couet
with
an
euill
couetousnesse
,
to
set
our
nests
on
high
,
as
the
Prophet
speaketh
,
Marcus
Antonius
de
facto
did
vse
,
imposing
vpon
Asia
two
maine
Tributes
in
one
yeere
,
who
therefore
was
told
,
(
but
mannerly
and
perswasiuely
,
not
rudely
,
)
that
if
he
would
haue
two
such
Tributes
in
one
yeere
,
he
must
help
them
to
two
Haruests
in
one
yeere
.
But
English
Tributes
,
moderate
Tributes
,
such
,
I
say
,
as
haue
these
three
properties
intimated
by
the
very
Etymon
of
the
three
Chaldee
words
(
signifying
Tribute
)
Ezra
4.
Mindah
,
belo
,
halac
:
namely
,
that
first
they
be
Mindah
,
that
is
,
Make
your
Collection
as
God
shall
haue
prospered
you
,
1
Cor.
16.
They
decreed
to
send
to
the
Brethren
that
dwelt
in
Iudea
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
According
to
euery
ones
store
.
Secondly
,
they
must
be
halac
,
that
is
,
goe
ouer
the
Land
in
generall
without
partiality
,
according
to
Saint
Pauls
rule
.
Againe
,
2
Cor.
8.
Not
that
others
should
be
eased
,
and
you
pressed
,
(
or
wringed
)
but
that
there
be
an
equality
.
Lastly
,
they
must
be
Belo
,
that
is
,
inueterate
or
ancient
,
so
farre
and
so
long
as
the
common
State
requireth
,
no
more
,
(
For
,
salus
Regis
,
salus
Reipub.
salus
Reipub.
summa
Lex
,
that
is
,
The
safety
of
the
King
is
the
safety
of
the
Common-weale
;
the
safety
of
the
Common-weale
,
is
a
Law
aboue
all
Lawes
,
)
such
Tributes
,
I
say
,
Customes
,
Subsidies
,
Fifteenes
,
call
them
how
you
will
,
are
as
necessary
many
times
to
vphold
a
State
,
as
the
outward
ayre
which
we
drawe-in
is
necessary
for
respiration
,
and
for
the
refreshing
of
the
vitals
,
&
as
the
blood
in
the
veines
is
necessary
for
the
conseruing
of
life
.
It
was
said
in
old
time
,
Plutarch
.
in
Pericle
.
as
Pericles
brought
in
his
account
to
the
Athenians
,
how
much
in
exploratores
;
as
Consalvus
brought
in
his
account
to
his
master
of
Spaine
,
Arnold
.
Ferron
.
Gallie
.
verum
.
lib.
4.
witnesse
Arnold
Ferron
.
Now
in
these
cases
is
it
for
Sophocles
his
sonnes
to
implead
,
as
it
were
,
their
father
for
dilapidating
?
or
are
wee
not
rather
to
request
him
with
all
instance
,
(
as
Saint
Paul
was
requested
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
his
sonnes
whom
he
had
begotten
in
the
Gospell
,
Math.
Paris
.
in
Henrico
3.
and
contradicted
his
agents
.
And
no
maruell
,
for
as
when
Rabshakeh
bragged
that
his
Lord
the
King
of
Assyria
had
preuailed
against
such
a
God
,
and
such
a
God
,
and
the
other
God
,
Hezechiah
answered
,
Truth
:
for
they
were
not
Gods
,
but
the
worke
of
mens
hands
:
Our
God
is
not
as
their
god
,
our
enemies
being
witnesses
:
King
of
the
Locusts
,
facilis
placidusque
pater
,
veniaeque
paratus
,
as
the
Poet
said
.
So
much
of
the
person
of
the
King
.
I
come
now
to
the
function
and
to
the
effect
,
and
to
the
instrument
,
and
I
will
but
touch
them
slightly
,
lest
I
should
be
tedious
.
A
King
sitting
on
the
Throne
of
Iudgement
,
&c.
The
Iewes
write
themselues
,
and
others
write
of
them
,
that
while
their
Common-weale
stood
,
they
had
three
kinds
of
Courts
,
or
places
of
Iudicature
(
Batteidin
,
)
the
one
in
euery
City
,
where
three
chosen
for
the
purpose
sate
and
examined
petite
or
light
matters
,
matters
of
trespasse
and
of
debt
;
this
was
the
least
Court
,
but
there
were
many
of
them
;
The
second
was
a
greater
Court
,
and
authorized
to
try
matters
of
life
and
death
,
the
same
consisted
of
the
number
of
twenty
three
,
and
was
scattered
thorowout
the
Tribes
,
&
there
were
more
than
one
for
a
Tribe
;
The
third
and
greatest
and
most
solemne
,
consisted
of
seuenty
,
or
as
some
would
haue
it
,
of
seuenty
two
,
those
receiued
Appeales
from
the
other
Courts
,
and
besides
debated
of
matters
of
the
State
,
and
of
the
Church
.
This
Court
was
holden
at
Hierusalem
,
and
in
respect
thereof
it
is
thought
,
the
Psalmist
speaketh
so
as
he
doth
,
Psal.
122.
For
there
Thrones
are
set
,
euen
the
Thrones
of
the
house
of
Dauid
.
He
doth
not
say
Throne
,
as
of
one
,
but
Thrones
,
as
of
many
,
by
reason
of
the
multitude
of
Iudges
which
made
vp
Sanhedrin
,
as
the
Talmudists
corruptly
call
it
,
of
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Howbeit
,
as
Genes.
37.
Baroni
suis
Annal.
An.
Christ
.
31.
num.
10.
(
that
great
Court
holden
at
Hierusalem
,
)
saith
,
that
it
had
power
not
onely
to
determine
spirituall
matters
,
but
also
to
question
and
conuent
euen
Kings
;
he
instanceth
it
,
Horum
namque
iudicio
Herodes
Rex
postulatus
est
,
and
for
this
(
and
Herods
cruelty
especially
,
)
he
citeth
Iosephus
in
the
Margin
:
I
cannot
say
of
this
allegation
as
Saint
Paul
saith
of
Epimenides
his
testimony
,
This
Testimony
is
true
:
for
indeed
his
allegation
is
not
true
,
Herod
was
no
King
then
,
when
he
was
conuented
,
nor
sonne
of
a
King
,
Ioseph
.
Antiquit.
lib.
14.
cap.
18.
but
subiect
to
King
Hyrcanu●
,
who
caused
him
to
be
sent
for
vpon
complaint
,
and
was
content
that
he
should
make
an
escape
,
because
a
kinsman
of
Caesars
had
written
for
him
:
but
that
Herod
was
King
when
he
was
conuented
,
or
that
that
Court
had
power
ouer
Kings
to
conuent
them
,
this
we
finde
in
Baronius
onely
,
but
it
is
not
to
be
found
in
Iosephus
.
The
truth
is
,
Qui
Rex
est
,
Regem
Maxime
non
habeat
,
that
is
,
He
that
is
a
King
,
must
not
haue
one
aboue
him
;
for
such
a
one
is
a
King
onely
in
name
,
but
in
truth
a
subiect
;
for
vnto
Kingly
authority
or
Soueraignety
,
it
is
essentiall
to
be
supreme
and
absolute
;
absolute
,
I
say
,
from
the
prescript
of
all
persons
,
but
not
from
the
obseruing
of
his
owne
Lawes
,
vnto
the
which
he
graciously
submitteth
himselfe
.
King
Salomon
erected
a
Royall
Throne
,
as
of
Iuory
and
gold
:
to
signifie
the
sincerity
of
his
proceeding
,
and
how
farre
it
should
be
from
corruption
;
and
with
Stayes
and
Lions
,
to
signifie
that
he
would
maintaine
Iustice
,
euen
by
force
and
power
,
if
it
were
impugned
:
So
with
six
steps
or
greeces
,
and
no
fewer
,
to
shew
the
eminency
of
his
Court
,
aboue
all
other
whatsoeuer
Courts
and
Consistories
,
and
that
the
statelinesse
of
the
making
might
procure
awe
and
reuerence
to
it
from
all
degrees
and
callings
:
his
meaning
was
not
,
by
erecting
that
Throne
to
suppresse
all
other
Courts
,
(
by
no
meanes
,
for
that
had
beene
to
pull
downe
the
whole
burthen
vpon
his
owne
backe
,
which
Moses
the
man
of
God
disclaimed
,
The
Kings
wrath
is
as
the
r●aring
of
a
Lion
:
The
Magistrate
vnder
him
beareth
not
the
sword
in
vaine
.
What
if
the
wicked
be
mighty
in
power
,
in
wealth
,
in
kindred
,
in
friends
,
in
alliance
?
yet
he
tha●
sitteth
vpon
the
Throne
,
is
mightier
than
they
.
What
if
they
be
as
thornes
that
will
not
be
taken
vp
with
the
bare
hand
?
Yet
the
Magistrate
being
fenced
with
Iron
,
or
with
the
shaft
of
a
Speare
,
It
is
hard
kicking
against
the
pricke
,
saith
our
Sauiour
:
For
this
cause
we
must
be
subiect
not
onely
for
feare
,
but
also
for
conscience
sake
,
nor
onely
to
the
King
as
to
the
chiefe
,
but
also
to
Rulers
,
as
to
them
that
be
appointed
by
him
,
for
the
punishment
of
those
that
doe
ill
,
and
praise
of
them
that
doe
well
.
His
pleasure
,
if
it
could
be
knowne
;
should
be
a
kind
of
law
vnto
vs
,
his
law
when
it
is
promulgated
,
should
tye
vs
by
a
kind
of
oath
of
Alleageance
:
Tertul.
de
Coron.
milit
.
Laudo
fidem
(
saith
Tertullian
,
)
quae
ante
credit
obs●ruandum
esse
quam
didicit
,
I
like
of
such
a
faith
,
as
beleeueth
it
ought
to
obserue
this
or
that
,
before
it
hath
learned
the
euident
reason
thereof
.
This
hath
place
in
some
mysteries
of
Religion
;
and
so
in
some
State-matters
,
a
kind
of
simple
obedience
is
many
times
necessary
,
but
Tergiuersation
,
and
reasonings
,
and
murmurings
,
and
contentiousnesse
,
they
must
be
done
away
with
all
vnquietnesse
.
What
a
motiue
is
this
to
induce
vs
to
study
by
all
meanes
,
to
giue
content
to
our
higher
Powers
,
for
that
we
may
say
of
them
truly
,
which
the
flattering
Oratour
said
of
the
Romane
Gouernour
falsely
,
Act.
24.
By
their
meanes
we
enioy
much
peace
;
they
sitting
on
the
Throne
of
Iudgement
,
doe
scatter
away
all
euill
?
What
doe
they
doe
?
They
scatter
away
.
What
doe
they
scatter
away
?
Euill
,
all
euill
.
It
is
said
of
Christ
,
that
he
hath
his
Fan
in
his
hand
,
and
will
thorowly
purge
his
floore
,
&c.
Math.
3.
The
like
office
is
here
ascribed
to
a
King
,
A
Calvo
ad
calvum
,
To
the
pot
with
them
,
euery
mothers
sonne
:
and
as
Benhadad
proclaimed
,
Henricus
Stephanus
writeth
of
a
Iudge
,
that
his
manner
was
when
an
old
fellow
was
brought
before
him
,
(
vpon
suspition
of
felony
,
)
to
say
,
Away
with
him
,
hang
him
,
he
hath
committed
many
a
felony
,
I
warrant
you
;
if
a
young
fellow
were
brought
,
Away
with
him
too
,
hang
him
,
he
will
commit
many
a
felony
,
if
he
be
suffered
.
I
say
,
good
Gouernours
doe
not
goe
thus
rashly
to
worke
,
and
as
it
were
,
by
whole-sale
,
All
Euill
.
]
If
all
euill
,
then
the
euill
that
is
in
the
Tribe
of
Leui
,
as
well
as
in
other
Tribes
.
Here
then
the
Kings
Supremacy
ouer
all
persons
is
proued
:
againe
,
if
all
euill
,
then
the
euill
of
impiety
against
the
first
Table
,
as
well
as
of
iniquity
against
the
second
Table
;
here
then
the
Kings
Supremacy
in
all
causes
is
vouched
.
Ambros.
lib.
epist.
5.
epist.
33
Ad
Imperatorem
palatia
pertinent
,
ad
Sacerdotem
Ecclesiae
;
that
is
,
The
Emperour
hath
to
doe
in
his
Palaces
,
but
the
Bishop
or
Priest
in
Churches
?
why
?
Constantine
and
Valentinian
were
both
Neophytes
,
or
young
Schollers
in
the
faith
,
and
neither
of
them
as
yet
baptized
.
Should
this
be
a
barre
,
either
to
Theodosius
the
Great
,
or
to
Martianus
,
or
to
Iustinian
,
or
to
Carolomannus
,
or
to
his
nephew
Charles
the
Great
,
or
to
the
Othoes
,
Fredericks
,
Henries
,
or
to
the
Kings
of
France
,
England
,
Scotland
,
Denmarke
,
Swedeland
,
or
to
such
Princes
and
States
that
haue
Iura
Regalia
,
that
they
should
not
make
Lawes
for
the
aduancement
of
the
true
faith
and
Seruice
of
God
,
for
the
abolishing
of
Idolatry
,
for
the
curbing
of
superstition
,
for
the
rooting
out
of
Heresies
,
for
the
punishing
of
blasphemous
and
seditious
Heretickes
?
Briefly
,
for
the
maintenance
of
the
Ministery
,
and
for
the
inioyning
of
Ministers
to
their
duty
,
and
so
forth
?
What
reason
in
the
world
against
this
?
or
that
Princes
should
looke
for
a
Commission
,
and
as
it
were
an
Oracle
from
Rome
?
This
for
instruction
.
So
for
Institution
or
admonition
,
a
word
or
two
had
need
to
be
spoken
:
That
a
King
sitting
in
the
Throne
of
Iudgement
,
scattereth
away
all
euill
.
Now
it
is
euident
that
the
King
sitteth
on
the
Throne
of
Iudgement
,
by
himselfe
and
others
carefully
,
and
Iustice
was
neuer
better
administred
,
&
without
respect
of
persons
or
Country
,
and
yet
we
see
not
all
euils
scattered
away
.
For
when
,
say
some
,
was
there
more
impiety
,
iniquity
,
impurity
in
the
world
?
—
Quando
maior
avaritiae
patuit
sinus
,
alea
quando
hos
animos
?
&c.
that
is
,
When
was
there
more
couetousnesse
,
more
deceiuing
,
and
cogging
,
when
was
there
more
gluttony
and
drunkennes
,
chambring
and
wantonnes
,
strife
and
enuying
?
neither
can
they
be
content
to
be
drunke
with
wine
and
strong
drinke
as
in
former
ages
,
but
they
must
be
drunke
euery
day
,
and
almost
euery
houre
of
the
day
with
smoake
;
a
sinne
that
our
Elders
heard
not
of
.
〈◊〉
Israel
,
aliud
Dilectio
,
though
Israel
hath
not
attained
,
yet
the
election
hath
obtained
:
Aliud
officium
,
aliud
finis
:
It
is
one
thing
to
doe
ones
duty
,
and
an
other
thing
to
attaine
his
desired
end
.
Non
semperferiet
,
quodcunque
minabitur
arcus
,
Aliud
Cura
,
aliud
Curatio
,
that
is
,
A
care
is
one
thing
,
a
curing
is
another
,
as
Bernard
saith
,
de
consider
.
Curam
exigeris
,
non
curationem
,
a
care
is
required
of
thee
,
not
a
curing
;
though
Israel
be
not
gathered
,
or
be
neuer
the
better
,
yet
the
Magistrate
(
like
the
Minister
,
Then
euery
thing
is
said
to
be
done
,
when
whatsoeuer
is
not
done
,
is
pardoned
.
So
it
may
be
said
touching
reformation
;
then
euery
euill
is
said
to
be
scattered
away
,
when
whatsoeuer
is
not
scattered
,
is
punished
.
Is
Idolatry
winked
at
?
superstition
smiled
at
?
impiety
laughed
at
?
blaspheming
of
the
holy
name
of
God
,
counted
noblenesse
?
be
malefactors
boulstered
,
protected
?
be
they
not
hunted
after
,
that
they
may
be
taken
?
when
they
are
taken
,
be
they
not
cut
off
,
except
their
life
will
doe
more
good
than
their
death
?
then
all
euill
is
scattered
,
all
kindes
of
euill
,
although
not
euery
particular
euill
;
for
that
neuer
was
,
nor
neuer
will
be
.
But
b●
what
meanes
is
all
euill
scattered
?
for
that
onely
now
remaineth
to
be
handled
.
Salomon
saith
,
that
a
King
doth
it
[
with
his
eyes
:
]
we
vse
more
frequently
to
say
that
the
hand
or
the
arme
doth
scatter
;
but
because
the
eye
giueth
counsell
as
it
were
,
and
direction
,
the
honour
of
the
action
is
attributed
to
it
in
my
Text.
Well
then
,
as
the
King
is
to
haue
many
hands
more
than
Briareus
which
was
●entimanus
,
so
he
is
to
haue
many
eyes
more
than
Argus
,
which
had
Centum
luminibus
cinctum
caput
.
Hee
is
to
haue
an
eye
of
seuerity
,
and
an
eye
of
clemency
,
and
an
eye
of
Maiesty
,
and
an
eye
of
Prudence
,
and
prouidence
,
these
in
his
owne
head
;
and
an
eye
of
care
and
of
circumspection
in
those
great
ones
that
are
about
him
.
An
eye
of
seuerity
is
many
times
necessary
,
vt
poena
ad
paucos
,
exemplum
ad
omnes
,
as
one
said
,
that
is
,
that
the
punishment
may
reach
to
a
few
,
the
example
to
all
.
Synesius
epist.
12.
L●ge
.
Eusebium
Ecclesiast.
hist.
li.
10.
cap.
4.125
.
&
Baron
.
in
Anno
Christi
57.
num.
106.107
,
&c.
pag.
525.526
,
&c.
In
this
respect
Synesius
Bishop
of
Ptolemais
,
said
,
that
the
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
the
publike
sword
of
Iustice
)
is
as
necessary
for
the
purging
of
a
City
,
(
and
so
of
a
Common-weale
)
for
the
scowring
of
all
euills
and
mischiefes
out
of
it
,
as
the
great
Basons
which
were
wont
to
be
set
at
the
entrance
of
Temples
,
was
thought
necessary
for
the
scowring
and
making
cleane
of
their
hands
that
were
to
enter
.
Howbeit
,
though
much
is
done
by
seuerity
,
yet
not
alwayes
,
nor
by
it
onely
;
sometimes
there
is
as
much
good
done
by
clemency
;
as
for
example
,
I
make
no
doubt
but
that
Aurelian
the
Emperour
,
(
of
whom
I
spake
before
,
Vopis
.
in
Aureliano
.
)
did
as
much
good
,
(
at
the
least
,
won
as
many
hearts
,
)
when
besieging
the
City
Thyana
,
and
threatning
,
because
of
their
standing-out
,
to
destroy
as
many
as
looked
vpon
the
wall
,
when
he
had
taken
it
indeed
,
and
his
Souldiers
gaped
after
the
prey
,
and
thirsted
to
shead
the
blood
of
the
Citizens
like
water
,
he
commanded
all
the
dogges
of
that
City
to
be
killed
:
and
this
was
all
the
blood
that
he
would
suffer
to
be
shed
.
I
make
no
doubt
,
I
say
,
but
he
did
as
much
good
by
this
example
of
Clemency
,
Vopisc
.
in
eadem
.
as
when
he
caused
the
legs
of
a
Souldier
that
had
abused
himselfe
,
by
abusing
a
woman
,
to
be
tyed
to
the
tops
of
two
young
saplings
bowed-downe
for
the
purpose
,
that
by
the
recoyling
and
spirting
vp
of
the
same
,
hee
might
be
rent
asunder
,
as
he
was
.
Also
,
if
another
example
were
necessary
,
I
am
perswaded
that
Papyrius
Cursor
,
that
famous
warrier
,
did
as
much
good
by
the
like
example
of
Clemency
that
he
shewed
,
when
calling
hastily
for
the
axe
of
Iustice
,
(
as
it
might
be
the
axe
of
the
Tower
,
)
and
an
offender
that
stood
by
looking
for
nothing
but
present
death
,
Liuius
lib.
9.
he
caused
the
Executioner
to
let
fly
at
a
root
or
stub
that
marred
the
way
;
and
so
ended
the
execution
.
I
say
,
I
am
perswaded
he
did
as
much
good
,
(
I
am
sure
he
got
more
loue
)
than
when
he
would
haue
had
his
Magistrum
Equitum
to
be
put
to
death
without
mercy
,
because
hee
fought
with
the
enemy
without
his
warrant
,
Liuius
lib.
8.
though
it
were
to
a
publicke
aduantage
.
The
truth
is
,
that
both
Seuerity
and
Clemency
haue
their
place
and
vse
,
but
they
that
propend
vnto
Clemency
get
more
loue
,
and
they
that
propend
vnto
seuerity
,
are
holden
to
be
rather
Necessarij
than
Boni
,
(
as
it
was
said
of
one
,
)
how
much
good
soeuer
they
may
otherwise
be
thought
to
doe
.
The
third
speciall
eye
,
is
the
eye
of
Maiesty
,
and
the
same
is
of
great
force
to
scatter
away
euill
.
The
young
men
sawe
me
,
and
hid
themselues
,
and
the
aged
arose
,
and
stood
vp
,
said
Iob
of
himselfe
:
and
the
like
doe
diuers
report
of
Cato
the
yonger
,
that
the
wantons
of
Rome
were
more
afraid
of
him
,
than
they
were
of
all
their
gods
:
for
if
he
were
present
,
they
would
forbeare
to
speake
or
doe
things
vncomly
vpon
the
stage
,
but
their
gods
they
reuerenced
not
;
and
so
it
is
written
,
that
the
very
cast
of
Alexanders
eye
(
in
his
image
)
made
wicked
Cassander
to
startle
and
to
blench
;
what
would
he
haue
done
,
if
he
had
beene
aliue
?
Who
is
blind
as
my
seruant
?
&c.
or
corrupt
and
vnfaithfull
,
Seeing
many
things
,
but
thou
obseruest
them
not
.
There
the
complaint
of
Dioclesian
would
soone
be
taken
vp
,
Bonus
,
cautus
optimus
,
venditur
Imperator
,
that
is
,
The
good
Emperour
,
yea
,
the
exceeding
good
Emperour
for
all
his
warinesse
is
sold
by
them
.
But
as
Christ
saith
in
the
Gospell
,
Blessed
are
your
eyes
,
for
they
see
,
&c.
So
we
of
this
Land
haue
cause
to
blesse
God
,
A
SERMON
VPON
THE
THIRTEENTH
TO
THE
ROMANES
.
THE
THIRTEENTH
SERMON
.
ROMANES
13.
verse
3.
Rulers
are
not
a
terror
to
good
workes
but
to
the
euill
.
AS
Saint
Paul
saith
of
himselfe
,
that
he
was
in
a
straight
betweene
two
,
hauing
a
desire
to
depart
and
to
be
with
Christ
,
Eur●p
.
H●●ub
.
Let
two
men
make
a
speech
tending
to
one
purpose
,
the
one
of
them
being
young
or
obscure
,
the
other
a
man
of
yeeres
and
of
place
,
though
their
speeches
should
be
neuer
so
like
one
to
the
other
,
yet
they
will
not
make
the
same
impression
,
nor
worke
the
like
effect
.
Therefore
the
Learned
know
,
that
in
a
City
of
Greece
,
when
a
base
bad
fellow
made
a
good
motion
,
which
imported
greatly
the
publicke
,
there
stept
forth
a
bold
plaine
man
,
and
aduised
that
a
man
of
credit
should
take
the
word
out
of
his
mouth
and
vrge
it
,
that
so
it
might
find
the
better
acceptance
.
This
therefore
was
a
motiue
to
me
one
way
,
in
respect
of
my
yeeres
and
place
,
on
the
other
side
,
we
haue
this
treasure
in
earthen
vessels
,
Virgil.
aeneid·
2.
Sic
fatus
senior
telumque
imbelle
sine
ictu
Coniicit
,
The
old
man
threw
a
dart
,
it
had
beene
as
good
he
had
throwne
a
kecke
or
a
straw
,
Cato
Maior
.
that
contrariwise
some
of
them
tooke
it
offensiuely
,
if
any
offered
to
preach
in
their
presence
.
But
what
were
their
preachings
?
surely
,
rather
confessions
of
their
faith
,
to
shew
that
they
were
Orthodox
,
than
laboured
dis●ourses
,
to
make
demonstration
of
their
learning
and
eloquence
.
In
the
later
corrupt
times
vnder
Antichrist
,
they
took
a
shorter
&
an
easier
course
,
when
they
came
to
a
Cathedrall
out
of
their
Diocesse
,
they
did
not
seeke
by
sermoning
or
preaching
to
giue
their
consent
to
the
doctrine
there
established
,
but
gate
leaue
to
say
Masse
at
the
high
Altar
,
which
cost
them
but
a
little
paines
,
and
which
many
of
their
groomes
could
doe
as
well
as
themselues
.
Dixit
adhuc
aliquid
?
nil
sanè
;
quid
placet
ergo
?
Lana
Tarentino
violas
imitata
veneno
,
that
is
,
Did
he
make
any
speech
?
No
,
What
did
yee
like
in
him
then
?
Hee
had
a
goodly
gawdy
Robe
.
This
was
not
Honorificare
Ministerium
,
but
(
Se
,
Doe
well
,
embrace
holinesse
,
purity
,
righteousnesse
,
keepe
your selues
innocent
from
the
great
offences
,
free
from
presumptuous
sinnes
.
Giue
vnto
Caesar
the
things
that
are
Caesars
,
obedience
,
honour
,
feare
,
&c.
then
there
is
no
danger
nor
feare
.
Rulers
are
not
fearefull
to
them
that
doe
well
,
but
to
them
that
doe
ill
.
To
this
effect
speaketh
Saint
Paul
in
my
Text
;
Agreeable
to
that
which
Saint
Peter
hath
,
Who
is
he
that
will
harme
you
,
if
ye
be
followers
of
that
which
is
good
?
Helr
.
Obey
them
that
haue
the
rule
ouer
you
,
and
submit
your selues
,
for
they
watch
for
your
soules
,
as
they
that
must
giue
account
,
Planum
est
Apostolis
interdicitur
dominatus
,
that
is
,
It
is
euident
,
the
Apostles
are
forbidden
to
domineere
.
Goe
your
wayes
therefore
and
vsurpe
vnto
your selfe
,
d●
considerat
.
being
a
Successor
of
the
Apostle
,
a
Lordly
domineering
;
you
must
leaue
one
of
them
,
either
Lordlinesse
,
or
Apostolickenesse
,
you
may
not
vse
both
.
Thus
Bernard
▪
But
we
haue
a
greater
testimony
than
of
Bernard
,
or
of
Chrysostome
either
,
the
very
letter
of
my
Text
,
if
you
looke
vnto
it
thorowly
,
doth
plainely
euict
,
that
the
Apostle
speaketh
precise●y
of
the
obedience
that
is
due
to
the
Ciuill
Magistrate
.
Hilarie
hath
a
good
rule
,
Dictorum
intelligentia
,
aut
ex
praeposilis
,
aut
ex
consequentibus
expectetur
,
de
Trin.
that
is
,
The
meaning
of
Texts
of
Scripture
ought
to
be
gathered
,
either
from
that
which
went
before
,
or
from
that
that
followes
after
;
and
to
like
purpose
speake
the
Rabbins
,
He
that
takes
vpon
him
to
interpret
a
place
in
the
Scripture
,
and
doth
not
marke
Mah
tegamalah
,
umah
lemattah
,
that
is
,
What
is
aboue
,
and
what
is
below
,
he
peruerteth
the
words
of
the
liuing
God
.
What
is
aboue
ye
haue
seene
already
,
and
ye
haue
heard
the
Collection
of
Chrysostome
,
and
of
Bernard
,
namely
,
that
subiection
from
the
Highest
Minister
of
the
Church
,
without
any
exemption
,
or
priuiledge
for
them
at
Rome
is
required
.
Now
the
same
appeareth
more
plaine
by
that
which
followeth
.
For
doth
not
the
Apostle
make
it
manifest
in
the
fourth
verse
,
that
he
speaketh
of
that
Ruler
that
beareth
the
Sword
?
Now
to
whom
doth
that
belong
?
doth
it
belong
to
any
but
to
the
Ciuill
Ruler
?
Indeed
Boniface
the
eighth
,
he
flourished
,
and
braued
it
with
his
,
Ecce
duo
gladij
,
Behold
here
are
two
swords
,
said
Peter
,
therefore
said
Boniface
,
I
am
the
highest
Prince
,
not
onely
the
highest
Priest
,
Emperour
at
the
least
,
specially
in
the
vacancy
.
Also
Iohn
Archbishop
of
Millaine
,
shewed
himselfe
with
a
Crosse
in
one
hand
,
and
a
Sword
in
the
other
,
as
though
it
belonged
to
him
to
play
Rex
,
and
to
play
the
warriour
;
but
indeed
these
were
exorbitances
,
and
enormities
from
the
prescript
of
Christ
,
from
the
beginning
it
was
not
so
:
They
should
haue
remembred
that
the
weapons
of
our
warfare
are
not
carnall
,
yet
mighty
through
God
,
to
the
pulling
downe
of
strong
holds
,
&c.
and
the
sword
that
they
should
haue
taken
,
was
the
sword
of
the
Spirit
,
the
Word
of
God
,
which
entreth
in
,
to
the
diuiding
asunder
of
the
soule
and
spirit
,
and
of
the
ioynts
and
marrow
,
&c.
This
would
better
become
the
Successor
or
follower
of
Peter
,
that
was
bid
by
his
Lord
to
put
vp
the
materiall
sword
into
his
sheath
.
But
we
may
say
vnto
him
as
Bernard
said
to
one
of
his
predecessors
,
In
his
successisti
non
Petro
,
sed
Constantino
,
that
is
,
In
these
things
you
shew
your selfe
not
the
Successor
of
Peter
,
but
of
Constantine
.
This
therefore
is
one
reason
,
whereby
we
may
proue
the
Ciuill
Ruler
precisely
to
be
meant
,
for
that
he
is
said
to
beare
the
Sword
.
Another
,
and
the
same
a
strong
one
,
may
be
gathered
out
of
the
sixth
verse
,
where
the
paying
of
Tribute
is
mentioned
.
Now
Tribute
is
not
due
to
any
but
to
them
that
haue
Iura
Regalia
,
which
no
Church-man
euer
could
claime
by
vertue
of
his
Priest-hood
,
or
Father-hood
either
.
There
was
once
in
England
a
young
Earle
made
of
an
old
Bishop
,
which
same
had
Palatine
power
,
which
was
little
lesse
than
Regall
;
but
he
could
not
say
as
Saint
Paul
saith
,
I
was
free-borne
;
But
as
the
Heathen
Captaine
said
there
,
with
a
great
summe
obtained
I
this
freedome
.
So
in
the
dayes
of
the
Conquerour
and
his
sonnes
,
Kings
here
:
The
man
of
Rome
claimed
Tribute
from
hence
,
because
(
forsooth
)
some
of
his
Predecessors
had
Peter-pence
from
hence
;
but
he
was
answered
,
that
almes
,
and
beneuolence
was
one
thing
,
Fealty
and
Tribute
,
another
thing
:
If
he
would
haue
more
than
Charity
,
he
deserued
to
haue
euen
that
taken
from
him
.
The
truth
is
,
that
at
the
first
,
the
Church
had
for
her
maintenance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Beneuolences
and
Collections
.
Afterwards
,
when
Emperours
and
Kings
embra●ed
the
faith
,
they
were
made
partakers
of
the
good
things
of
the
Land
with
the
rest
of
their
subiects
,
&
before
many
of
them
,
and
by
name
they
were
endowed
with
Tithes
,
and
Glebes
,
yea
,
and
Lordships
also
in
Francke-alme
,
which
they
might
claime
and
sue
for
as
their
dues
,
and
so
they
did
from
time
to
time
,
and
recouered
:
but
Tribute
,
Custome
,
feare
,
honour
,
(
vassalish-feare
,
vassalish-honour
,
)
those
belong
properly
,
originally
,
fundamently
,
onely
to
Soueraignety
.
So
then
,
hauing
proued
sufficiently
,
that
by
Rulers
in
my
Text
,
Ciuill
Rulers
are
precisely
meant
,
let
vs
see
more
distinctly
and
particularly
,
what
kind
of
Ciuill
Rulers
they
be
,
that
be
meant
.
Tertullian
in
his
booke
against
Hermogenes
,
adoreth
the
fulnesse
of
the
Scripture
:
and
so
he
might
,
for
therein
all
things
are
found
,
Quae
continent
fidem
morésque
vi●endi
,
that
is
,
August
.
de
doct.
Christ
.
Which
containe
faith
and
manners
,
&c.
Chrysostome
maruaileth
at
the
discretion
of
the
woman
of
Canaan
,
for
that
neglecting
to
make
the
Apostles
her
spokesmen
,
she
pressed
forward
,
and
petitioned
Christ
himselfe
.
For
how
many
doe
forsake
Christ
,
the
Fountaine
of
liuing
water
,
and
digge
vnto
themselues
pits
,
Behold
me
,
Behold
me
,
as
it
is
in
the
Prophet
;
And
,
Come
vnto
me
all
yee
that
labour
and
are
laden
,
Let
euery
soule
be
subiect
to
the
Emperour
,
(
and
that
,
no
question
was
a
speciall
part
of
his
meaning
,
)
then
he
might
haue
beene
thought
,
not
to
haue
prouided
for
those
which
liued
then
,
or
might
liue
hereafter
,
vnder
other
kindes
of
Soueraignes
,
as
Toparches
,
Terrarches
,
Monarches
,
and
in
popular
States
;
therefore
he
speaketh
in
the
abstract
,
[
Higher
Powers
.
]
That
the
Exhortation
might
reach
to
the
chiefe
Rulers
in
all
ages
and
Countries
.
Againe
,
if
he
had
named
the
Dignity
and
calling
onely
,
[
Higher
Powers
,
]
and
not
spoken
at
all
in
the
Concrete
,
Rulers
,
Ministers
of
God
,
Reuengers
,
&c.
then
humorous
fellowes
might
cauill
,
that
little
or
nothing
were
due
to
the
persons
of
the
Magistrates
,
whatsoeuer
were
due
to
their
calling
(
as
at
this
day
,
some
law
lesse
fellowes
sticke
not
to
say
,
Put
your
Office
aside
,
I
am
as
good
your selfe
:
)
Therefore
as
he
calleth
them
before
,
Powers
,
so
here
he
thinketh
good
to
call
them
Rulers
,
which
commeth
to
the
same
effect
.
Onely
this
I
must
tell
you
,
that
some
very
probably
doe
here
restraine
the
word
to
inferiour
Magistrates
,
that
beare
●ule
and
vse
the
sword
by
Commission
from
the
Highest
.
Indeed
the
Syriack
Paraphraste
translateth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
my
Text
,
by
Daiinei
,
that
is
,
Iudges
,
&
so
doth
the
Arabicke
too
,
by
Al-chacam
,
Iudges
:
The
originall
whereof
signifieth
,
Wisdome
and
Learning
,
wherewith
Iudges
are
generally
supposed
to
be
furnished
.
So
they
as
S.
Paul
saith
out
of
the
Law
;
that
out
of
the
mouth
of
two
or
three
witnesses
,
Who
planteth
a
Vineyard
,
and
eateth
not
of
the
fruit
thereof
?
or
who
feedeth
a
flocke
,
and
eateth
not
of
the
milke
of
the
flocke
?
Againe
,
He
that
soweth
,
soweth
in
hope
,
and
be
that
thresheth
,
thresheth
in
hope
,
that
he
may
be
partaker
of
his
hope
.
It
is
not
so
where
there
be
no
Magistrates
,
for
there
the
Prouerbe
is
fulfilled
,
that
is
extant
,
Iohn
4.
That
one
soweth
,
and
another
reapeth
;
And
there
the
Amalekites
,
I
meane
irregular
and
vnthrifty
persons
,
children
of
Belial
,
they
lie
vpon
the
Land
like
Grasse-hoppers
for
multitude
,
and
eate
vp
euery
greene
thing
,
and
whatsoeuer
is
for
sustenance
,
as
it
is
in
the
6.
of
Iudges
,
or
like
the
Sabeans
,
Iob
1.
Manus
sustulerunt
,
Psephisma
natum
est
,
and
then
away
with
him
,
away
with
him
.
So
the
worthy
Romane
Orator
,
Plinie
,
lib.
7.
cap.
45.
Pli●
.
li.
7.
ca.
45.
where
he
speaketh
of
Metellus
Macedonicus
.
This
was
a
pittifull
Estate
,
where
they
that
were
appointed
for
the
safegard
and
protection
of
the
vertuous
,
proued
many
of
them
,
authors
of
their
bane
and
ruine
.
But
yet
it
was
not
so
bad
as
vnder
Marius
,
when
he
returned
from
banishment
:
for
being
attended
and
accompanied
by
a
company
of
Cut-throats
,
he
gaue
them
this
watch-word
,
that
whomsoeuer
he
spake
not
vnto
,
or
nodded
at
least
,
when
he
met
him
,
they
should
repute
him
for
an
enemy
,
and
kill
him
without
mercy
or
iudgement
.
Who
would
care
to
liue
vnder
such
a
gouernment
,
where
liuing
neuer
so
well
,
his
life
might
so
easily
,
and
so
wrongfully
be
taken
from
him
?
This
may
moue
vs
,
beloued
,
to
blesse
God
for
our
times
,
for
our
godly
Gouernours
,
for
our
wise
Gouernours
,
vnder
whom
,
if
they
may
haue
their
will
,
nothing
but
a
mans
owne
offence
can
condemne
him
.
If
they
may
haue
their
will
,
I
say
,
for
sometimes
there
arise
vp
false
witnesses
,
which
depose
things
they
know
not
,
and
which
were
nothing
so
,
and
so
bring
a
true
man
to
his
end
.
Life
shall
goe
for
life
,
eye
for
eye
,
&c.
where
he
speaketh
of
the
punishment
due
vnto
false
witnesses
.
Genesis
,
Hee
that
sheadeth
mans
blood
,
by
man
shall
his
blood
be
shed
.
gnal
meimar
daijanaija
,
that
is
,
By
the
word
or
commandment
of
the
Iudges
,
as
the
Chaldy
Paraphrast
doth
rightly
vnderstand
it
,
)
and
it
is
the
voyce
of
nature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
a
man
suffer
according
to
that
which
he
hath
done
,
much
good
may
it
doe
him
.
Thus
much
Adoni-bezeck
,
a
man
out
of
the
Church
,
As
I
did
to
others
,
so
God
hath
requited
me
,
I
cut
from
others
their
thumbes
and
great
toes
,
and
therefore
I
am
iustly
serued
to
haue
mine
cut
off
.
And
therefore
no
maruell
if
Samuel
told
Agag
;
As
thy
sword
hath
made
women
childlesse
,
so
shall
thy
mother
be
childelesse
among
women
.
This
then
is
one
meane
to
make
Rulers
,
euen
good
Rulers
to
be
fearefull
,
euen
to
well-doers
,
because
they
may
be
carryed
away
by
false
oa●hes
:
Another
way
to
make
them
fearefull
,
is
,
when
he
that
is
accused
,
is
a
plaine
simple
man
,
and
cannot
speake
for
himselfe
,
and
his
accuser
hath
a
shrewd
head
,
and
an
vngracious
tongue
,
wherewith
he
is
so
potent
,
that
he
is
able
to
make
that
which
is
false
,
probable
,
and
that
which
is
probable
,
necessary
;
and
consequently
beare
downe
his
aduersary
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
that
is
,
An
eloquent
man
will
make
one
that
is
faultlesse
,
seeme
to
be
faulty
.
Now
what
is
to
be
done
in
this
case
?
I
know
,
that
the
Law
doth
not
allow
him
that
is
questioned
for
his
life
,
either
Aduocate
,
or
Counsellor
;
for
it
is
presumed
,
that
innocency
,
euen
alone
,
is
hard
enough
for
a
hundred
oppugners
;
And
indeed
Plutarch
affirmeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
That
which
is
iust
,
cannot
be
ouercome
:
but
yet
he
addeth
in
the
same
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
if
it
be
well
pleaded
.
Now
then
,
if
a
man
standing
by
should
step
forth
,
and
say
,
I
saw
this
man
so
many
score
miles
off
from
the
place
wh●re
,
and
when
the
deed
should
be
done
,
therefore
he
cannot
be
the
offender
.
If
,
I
say
,
he
should
alleage
this
,
or
the
like
circumstance
being
grounded
vpon
truth
,
should
this
man
be
challenged
as
speaking
against
the
King
?
I
trow
no.
He
doth
not
speake
against
the
King
,
that
speaketh
for
his
true
subiect
:
but
he
speaketh
against
the
King
,
that
would
haue
his
true
subiect
to
be
hanged
.
Tully
auerreth
,
that
he
that
was
seuen
hundred
miles
off
,
two
dayes
before
the
thing
was
done
in
Rome
,
could
not
possibly
be
present
at
the
doing
of
it
.
This
went
for
a
good
plea
then
,
&
carried
.
And
truely
,
if
any
man
at
any
time
shall
know
so
much
,
or
to
the
like
effect
,
for
the
iustifying
of
him
that
standeth
at
the
Barre
,
as
he
is
bound
in
conscience
to
reueale
it
,
(
for
this
is
to
open
the
mouth
for
the
dumbe
,
Ouem
Lupo
,
as
they
say
,
for
the
Iuror
craftily
crept
in
,
maketh
a
vow
with
himselfe
either
to
hang
the
prisoner
,
or
to
starue
his
fellow
Iurors
,
at
leastwise
,
to
weary
them
,
and
to
make
them
dance
attendance
after
the
Iudges
into
another
County
:
This
is
hard
,
but
I
thinke
it
is
not
rare
,
for
my selfe
haue
heard
one
confesse
,
that
being
vnequally
yoked
with
a
tugger
,
he
was
faine
full
sore
against
his
will
,
to
bring
in
an
innocent
man
guilty
,
for
feare
of
some
mischiefe
towards
himselfe
.
It
was
weakely
done
by
him
,
to
yeeld
at
last
;
for
where
is
fortitude
,
and
the
patience
of
Saints
,
but
to
stand
for
Truth
and
Iustice
,
euen
vnto
death
?
Blessed
are
the
dead
that
die
so
,
for
no
question
they
die
in
the
Lord
.
But
yet
this
sheweth
what
men
be
,
if
the
Iudge
doe
not
carry
an
eye
and
a
hand
ouer
them
.
It
is
certainely
the
extremity
of
iniquity
to
vowe
the
destruction
of
the
guiltlesse
:
and
who
can
promise
himselfe
security
,
if
such
kind
of
persons
be
not
looked
vnto
and
weeded
out
?
By
such
Bonus
,
cautus
,
opt●mus
,
venditur
Imperator
,
the
Iudge
though
he
be
pious
,
and
prudent
is
bought
and
sold
,
and
made
partaker
of
other
mens
sinnes
,
nay
,
the
executioner
of
the
malice
of
the
wicked
vpon
the
the
innocent
,
except
he
repriue
them
:
And
so
I
make
no
doubt
,
but
you
,
my
Lord
,
doe
vpon
the
least
suspicion
of
foule
play
;
and
this
is
your
honour
before
all
men
,
that
you
are
not
swift
to
shead
blood
.
Plutarch
writeth
of
Marius
,
(
of
whom
I
spake
before
)
that
when
he
heard
his
aduersary
Anthony
was
taken
,
he
clapt
his
hands
for
ioy
,
and
could
hardly
be
restrained
from
leaping
from
the
table
where
he
sate
at
supper
,
to
see
execution
done
in
his
owne
sight
.
The
like
is
written
of
Nero
,
that
he
shewed
himselfe
ioyfull
,
when
he
heard
of
the
breaking
of
his
Lawes
,
because
then
he
had
both
matter
for
his
cruelty
to
worke
vpon
,
and
meanes
to
fill
his
coffers
by
confiscation
.
To
be
short
,
the
like
is
written
of
Caligula
,
that
other
monster
,
that
because
he
would
haue
his
Edicts
violated
,
he
caused
them
to
be
set
vp
in
darke
by-corners
,
where
they
could
hardly
be
seene
,
and
to
be
written
minutissimis
literis
,
in
the
smallest
glosing
hand
,
that
they
could
hardly
be
read
,
that
so
men
might
be
insnared
at
vnawares
.
Bl●ody
men
which
were
desirous
to
haue
that
done
,
which
if
t●ey
had
had
ought
of
humanity
in
them
,
they
would
haue
studied
to
haue
preuented
that
it
might
not
haue
beene
done
!
But
they
haue
receiued
the
wages
of
their
cruelty
,
euen
in
this
world
,
for
their
name
is
become
a
wonderment
and
a
Prouerbe
,
and
an
hissing
,
euen
vnto
all
generations
.
On
the
other
side
,
they
that
haue
beene
mercifull
,
haue
left
a
good
memory
behind
them
,
and
all
men
speake
of
their
praise
,
yea
,
though
they
were
otherwise
defectiue
and
faulty
.
Claudius
was
a
weake
man
,
(
More
foolish
than
my
sonne
Claudius
,
his
mother
vsed
it
as
a
Prouerbe
,
when
he
was
a
priuate
man
:
and
afterwards
his
inconsideration
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
much
taxed
,
)
yet
how
is
the
clemency
he
shewed
to
one
Titus
Iunius
remembred
?
This
Titus
Iunius
,
(
belike
some
decayed
Nobleman
,
)
being
amongst
the
guests
that
the
Emperour
had
,
(
as
he
vsually
had
many
,
)
and
supping
at
his
Table
,
either
at
,
or
after
supper
,
Tacit.
annal.
lib.
17.
slily
conueyes
away
a
peece
of
plate
;
the
Emperour
obserued
it
,
or
was
made
acquainted
with
it
,
yet
would
haue
nothing
said
vnto
him
then
,
but
the
next
time
when
he
came
,
when
all
th●
other
guests
were
serued
in
plate
,
he
caused
him
to
be
serued
in
earthen-ware
,
and
thus
he
was
iudged
of
all
,
and
rebuked
of
all
,
and
this
was
all
the
punishment
he
suffered
.
So
they
that
know
Story
,
know
that
Gallienus
was
a
bad
man
,
and
a
worse
Gouernour
,
yet
an
act
of
clemency
that
he
did
,
gat
him
much
loue
,
and
couered
many
of
his
vices
.
The
act
of
clemency
was
this
:
There
was
one
that
sold
vnto
his
Lady
a
counterfeit
iewell
,
instead
of
a
iewell
of
great
price
,
and
so
coozened
her
of
much
money
,
she
complaineth
to
the
Emperour
,
&
will
haue
the
Law
executed
in
all
rigour
;
to
make
the
matter
short
,
he
seemeth
to
giue
way
,
and
commands
the
offendor
to
be
carryed
towards
the
Lions
denne
,
and
when
he
looked
for
nothing
but
death
,
and
that
a
cruell
one
,
by
the
teeth
of
a
Lion
;
Behold
in
stead
of
a
Lion
rampant
,
there
was
let
forth
a
Capon
,
and
all
men
maruelling
at
it
;
the
Cryer
was
ready
to
proclaime
,
Impostur
am
fecit
&
passus
est
,
Behold
,
the
reward
of
a
coozener
,
he
coozened
others
,
and
now
he
is
coozened
himselfe
,
he
was
made
to
beleeue
that
he
should
die
the
death
,
and
now
he
is
suffered
to
liue
,
and
hath
a
Capon
for
his
supper
.
This
one
fact
of
Gallienus
purchased
vnto
him
exceeding
much
good
will
and
great
honour
,
and
this
sheweth
that
nothing
is
better
pleasing
vnto
men
,
(
if
they
be
not
turned
sauage
)
than
clemency
.
On
the
other
side
,
let
a
man
haue
neuer
so
many
vertues
,
yet
if
he
be
seuere
,
too
seuere
,
he
may
be
feared
,
but
he
will
neuer
be
loued
,
no
,
nor
much
honoured
neither
.
Aurelian
may
be
an
example
hereof
,
who
for
all
his
valour
and
prowesse
,
wherein
he
did
excell
all
the
men
of
his
time
,
got
in
the
end
,
but
this
dry
cold
commendation
,
that
he
was
a
Prince
rather
necessary
than
good
:
What
then
,
doe
I
speake
against
Iustice
,
which
is
the
strength
and
Bulwarcke
of
a
Common-weale
?
No
,
nor
against
seuerity
neither
,
that
is
to
say
,
straight
Iustice
,
which
is
sometimes
necessary
:
but
against
whom
?
against
them
that
are
frozen
in
their
dregs
,
Hieron
.
Amand●
.
Non
parcimus
,
vt
parcamus
,
saeuimus
vt
misereamur
,
that
is
,
We
doe
not
spare
these
that
wee
may
spare
the
Common-weale
,
we
shew
no
mercy
vnto
these
,
that
we
may
shew
mercy
vnto
the
Common-weale
.
And
as
Salomon
said
of
Ioab
,
His
blood
be
vpon
his
owne
head
,
I
and
my
fathers
house
are
guiltlesse
;
Or
as
the
same
Salomon
said
vnto
Shemei
in
effect
;
And
skinne
for
skinne
,
and
all
that
a
man
hath
will
he
giue
for
his
life
;
the
Deuill
himselfe
confessed
.
Now
in
this
case
of
necessity
,
Saul
was
cruel
,
that
would
haue
Ionathan
put
to
death
,
Alexander
Seuerus
his
Raigne
,
that
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
shedding
of
blood
.
The
cause
hereof
is
not
want
of
bowels
in
the
Iudges
,
who
,
I
perswade
my selfe
,
desire
to
be
mercifull
,
as
their
heauenly
Father
is
mercifull
,
and
doe
bleed
inwardly
,
when
they
are
to
giue
Sentence
,
with
such
commiseration
,
as
God
shewes
himselfe
to
haue
,
How
shall
I
giue
thee
vp
,
Ephraim
?
how
shall
I
deliuer
thee
,
Israel
?
how
shall
I
make
thee
as
Admah
?
And
in
Esay
27.
Who
will
set
the
bryers
and
thornes
against
me
in
battell
?
So
the
Iudges
speake
,
Oh
that
our
Sentence
tended
to
the
destruction
of
things
without
life
,
or
at
the
most
of
dumbe
creatures
,
and
not
of
reasonable
creatures
,
Haue
I
need
of
mad
men
?
so
we
may
say
,
Ratio
legis
,
anima
legis
,
the
reason
,
why
a
Law
was
made
,
that
is
the
soule
of
the
Lawe
,
when
the
reason
ceaseth
,
the
Law
may
be
spared
.
In
the
former
Martiall
times
,
when
euery
man
[
a
](A12481-e51710-b)
a
Hebr.
Stood
,
gnamadiem
.
leaned
vpon
his
sword
,
as
the
Prophet
speaketh
;
a
bloody
man
,
a
bloody
husband
.
But
this
can
hardly
be
done
without
a
Parliament
,
I
beleeue
verily
;
yea
,
and
I
beleeue
this
too
,
that
no
man
would
doe
it
more
willingly
than
your
Lordship
,
if
you
had
warrant
for
it
;
but
now
vntill
you
haue
warrant
by
Parliament
or
otherwise
,
I
hope
I
shall
not
offend
,
if
I
request
you
,
(
and
indeed
I
doe
request
you
,
)
to
hold
on
your
charitable
course
of
repriuing
,
yea
,
and
to
increase
therein
,
euen
to
repriue
all
such
that
might
be
saued
by
their
bookes
,
(
if
they
could
read
.
)
Now
whereas
it
is
obiected
that
once
in
the
Gaole
,
and
neuer
good
againe
,
there
they
learne
to
be
their
perfect
craftsmasters
in
all
kinds
of
lewdnesse
and
villany
,
yea
,
by
this
meanes
the
Country
would
be
charged
with
keeping
them
,
that
is
ouer-charged
already
;
I
answere
briefely
,
and
for
the
former
point
touching
their
incorrigiblenesse
,
this
,
One
simus
a
runne-agate
,
and
vnprofitable
,
became
afterwards
profitable
to
his
master
and
to
others
,
yea
became
a
faithfull
Minister
,
(
if
the
report
be
true
in
the
Canons
of
the
Apostles
,
Can.
31.
)
When
I
finde
that
Marie
Magdalene
,
Narcissus
,
(
Narcissus
,
as
bad
a
man
,
and
as
odious
,
as
any
liued
in
his
time
,
)
who
in
all
likely-hood
were
most
impure
,
and
abominable
,
seeing
,
and
learning
such
things
of
their
master
,
who
were
most
shamefull
,
(
for
like
pot
,
like
couer
,
like
master
,
like
man
;
)
Then
,
I
say
,
(
to
omit
other
testimonies
that
might
be
produced
to
this
purpose
out
of
all
monuments
in
all
ages
,
)
to
be
saluted
by
Saint
Paul
,
Rom.
16.
as
being
of
the
house-hold
of
faith
,
and
in
all
probability
true
conuerts
;
Plutarch
.
in
Lycurgus
.
might
be
freed
from
a
great
deale
of
paines
in
looking
vnto
them
,
and
themselues
from
a
great
deale
of
misery
to
be
indured
in
the
world
,
but
specially
that
the
State
might
be
eased
of
a
great
deale
of
trouble
and
charge
.
Brethren
,
let
me
speake
vnto
you
freely
of
the
City
of
Sparta
,
(
as
Saint
Peter
saith
Acts
,
2.
Let
me
speake
vnto
you
freely
of
the
Patriarch
Dauid
,
)
it
had
beene
better
that
Sparta
had
beene
made
a
fish-poole
,
or
beene
swallowed
vp
of
an
earth-quake
,
as
many
better
Cities
haue
beene
,
than
that
so
many
examples
of
more
then
inhumane
immanity
should
haue
beene
shewed
by
it
.
To
be
short
,
it
putteth
me
in
minde
of
the
vile
speech
of
Plautus
,
so
much
detested
by
Lactantius
:
Plautus
had
said
,
He
doth
very
ill
,
that
giueth
an
almes
to
a
begger
,
Nam
&
illud
quod
dat
perit
,
&
illi
producit
vitam
ad
miseriam
,
that
is
,
For
both
that
which
he
giueth
is
lost
,
and
by
lengthening
the
beggers
life
,
he
doth
but
lengthen
his
misery
.
This
speech
of
Plautus
,
Lactantius
,
as
I
told
you
,
doth
hold
for
detestable
;
Lactan.
lib.
6.
cap.
11.
and
so
he
might
well
,
for
it
is
an
enemy
to
charity
,
without
which
no
man
shall
see
the
Lord
,
and
crosseth
,
and
confronteth
the
purpose
and
prouidence
of
God
,
as
much
as
sinne
may
doe
;
For
God
therefore
causeth
some
to
be
poore
,
&
some
to
be
rich
,
that
not
onely
the
poore
might
be
more
humble
,
and
the
rich
more
thankefull
,
but
he
by
communicating
the
offices
of
giuing
and
receiuing
,
Christian
neighbour-hood
and
loue
might
be
the
better
maintained
and
increased
.
Therefore
let
this
be
no
motiue
vnto
vs
,
to
shift
poore
soules
away
,
because
they
seeme
to
stand
in
our
way
,
because
we
must
be
at
some
three
halfe-peny
charge
vpon
them
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Aristophan
.
in
Ran.
that
is
,
Oh
two
halfe-pence
,
what
force
are
yee
of
,
to
saue
or
to
kill
,
said
one
in
the
Comedie
!
)
but
we
must
remember
that
we
are
commanded
to
cast
our
bread
vpon
the
waters
,
I
haue
no
commandement
of
the
Lord
,
yet
I
giue
my
iudgement
,
as
one
that
hath
obtained
mercy
of
the
Lord
to
be
faithfull
:
So
I
haue
beene
bold
,
euen
without
warrant
or
commission
,
to
shew
what
I
thinke
to
be
the
more
excellent
way
,
for
mercifull
proceeding
towards
them
that
be
light
offenders
,
and
I
wish
with
the
Greeke
Orator
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
with
the
Latine
Poet
,
Viue
,
vale
,
si
quid
nouisti
rectius
istis
,
Candidus
imperti
,
si
non
his
vtere
mecum
.
Well
,
I
haue
treated
of
Rulers
,
and
shewed
,
first
,
that
Ciuill
Rulers
are
here
meant
,
and
not
Ecclesiasticke
;
Secondly
,
that
in
the
iudgement
of
the
Syriacke
and
Arabicke
Paraphrasts
,
Iudges
and
the
like
Magistrates
are
specially
pointed
at
.
Thirdly
,
that
there
is
no
reason
,
that
they
should
be
esteemed
for
terrible
,
and
that
they
are
not
of
themselues
terrible
to
any
,
but
onely
to
such
,
as
haue
a
terrified
,
that
is
,
a
guilty
conscience
.
As
for
good
men
and
innocent
,
to
them
they
are
not
terrible
,
but
per
accidens
,
namely
;
First
,
if
false
forsworne
witnesses
haue
their
scope
against
them
.
Secondly
,
if
they
being
not
well
able
to
speake
for
themselues
,
such
as
can
helpe
them
,
and
giue
testimony
to
their
innocency
,
should
be
repelled
.
Thirdly
,
if
any
corrupt
or
malicious
persons
,
that
haue
vowed
their
destruction
,
should
be
suffered
to
passe
vpon
their
tryall
,
Lastly
,
if
they
should
not
find
fauour
to
be
repriued
either
in
a
doubtfull
case
,
(
or
for
a
small
offence
)
notwithstanding
they
cannot
reade
.
In
this
case
in
my
poore
opinion
,
(
I
know
not
how
politicke
it
may
be
thought
,
but
sure
I
am
,
it
is
charitable
,
)
mercy
should
[
*
](A12481-e52170-b)
*
Or
glory
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Iam.
2
,
triumph
against
Iudgement
,
(
as
the
Apostle
speaketh
.
)
Thus
farre
I
haue
proceeded
already
;
now
by
the
tenour
of
my
Text
I
am
tolled-on
,
to
answere
an
obiection
against
Saint
Pauls
speech
,
namely
,
how
he
could
say
truely
,
that
Rulers
were
not
terrible
in
his
time
,
when
Nero
that
ruled
the
roast
then
,
was
such
a
monstrous
Tyrant
,
A
SERMON
VPON
THE
FIRST
OF
SAMVEL
.
THE
FOVRETEENTH
SERMON
.
1
SAMVEL
25.
verse
29.
Yet
a
man
is
risen
to
pursue
thee
,
and
to
seeke
thy
soule
:
but
the
soule
of
my
Lord
shall
be
bound
in
the
bundle
of
life
,
with
the
Lord
thy
God
,
and
the
soules
,
(
Hebr.
soule
,
)
of
thine
enemies
,
them
shall
he
sling
out
,
as
out
of
the
middle
of
a
sling
.
MY
Text
is
a
part
of
the
Supplicatory
Oration
that
Abigail
,
the
wife
of
Nabal
,
made
vnto
Dauid
,
when
he
was
comming
against
her
,
and
her
husband
and
their
family
,
in
fury
and
in
wrath
.
In
which
Oration
,
she
sheweth
so
much
wise
eloquence
,
and
eloquent
wisedome
,
that
neither
Aspasia
or
Hortensia
,
so
much
praised
by
the
Grecians
and
Romanes
:
No
,
nor
the
woman
of
Tekoa
,
and
of
Abel
,
surnamed
The
wise
woman
,
Bray
a
foole
in
a
mort●r
,
and
his
folly
will
not
depart
from
him
;
and
this
is
that
which
we
vse
to
say
in
our
Prouerb
,
Where
lands
and
goods
are
onely
looked
after
,
there
the
Deuill
may
be
thought
to
aske
the
Banes
.
It
is
to
be
presumed
,
that
Nabals
wealth
,
and
not
his
worth
,
was
put
in
the
Ballance
;
this
made
Abigail
,
For
how
knowest
thou
O
woman
,
whether
thou
shalt
saue
thy
husband
,
and
how
knowest
thou
,
O
man
,
whether
thou
shalt
saue
thy
wife
?
I
answer
briefly
,
that
S.
Paul
speaketh
in
that
place
of
such
as
are
married
already
,
whom
he
would
not
haue
to
thinke
of
parting
or
breaking
,
vpon
whatsoeuer
pretext
or
surmize
of
lesse
beliefe
,
or
worse
beliefe
.
But
if
ye
aske
his
iudgement
concerning
them
that
are
to
be
married
,
he
sheweth
it
plainely
in
the
same
Chapter
,
verse
39.
A
widdow
is
free
to
marry
with
whom
she
will
,
onely
in
the
Lord
;
that
is
,
in
nomine
Domini
,
quod
est
indubitatè
Christiano
,
that
is
,
In
the
name
of
the
Lord
,
which
is
without
doubt
,
to
a
Christian.
Thus
Tertullian
in
the
second
booke
to
his
wife
,
and
to
the
same
effect
his
disciple
Hierome
.
So
,
againe
the
Apostle
ruleth
it
,
Con●
.
Iouinian
.
Be
not
vnequally
yoked
with
infidels
.
We
must
not
be
yoked
with
them
in
any
neere
society
or
coniunction
;
then
not
in
marriage
,
which
is
the
neerest
of
all
.
Touching
the
hope
of
doing
some
good
vpon
them
,
I
grant
that
Charity
hopeth
all
things
,
and
consequently
the
best
;
Vnderstand
what
I
say
,
and
the
Lord
giue
you
vnderstanding
in
all
things
.
Haue
ye
not
heard
of
that
foule
Lake
in
the
Land
of
Iury
,
Dead
flyes
corrupt
the
ointment
of
the
Apothecary
?
Marke
,
Yet
a
man
is
risen
vp
,
&c.
Of
this
speech
there
be
two
parts
,
An
Indignation
,
and
an
Omination
;
The
Indignation
in
the
former
part
of
the
verse
,
in
these
words
,
Yet
a
man
is
risen
vp
to
pursue
thee
,
and
to
seeke
thy
soule
.
The
Omination
in
the
words
that
follow
,
But
the
soule
of
my
Lord
shall
be
bound
,
&c.
The
Indignation
was
grounded
(
no
question
)
vpon
two
apparent
causes
,
to
wit
,
Sauls
ingratitude
and
enuy
,
for
which
Abigail
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
shew
her selfe
agrieued
and
offended
.
Yet
a
man
,
&c.
The
Omination
hath
two
parts
,
the
former
presageth
,
(
wisheth
at
least
,
)
all
good
vnto
Dauid
,
and
the
later
,
Confusion
to
his
implacable
enemies
.
Touching
the
first
part
,
and
the
first
ground
of
Abigails
indignation
,
to
wit
,
ingratitude
the
same
is
a
foule
sinne
,
I
pray
God
it
be
not
found
in
the
house
of
Iacob
,
as
the
Wise
man
speaketh
in
another
case
;
but
it
is
to
be
doubted
,
nay
,
it
is
certaine
,
that
it
euer
was
,
and
euer
will
be
among
the
children
of
disobedience
.
It
is
strange
,
weeds
doe
not
grow
in
all
grounds
,
if
in
moist
,
then
not
in
dry
;
if
in
dry
,
then
not
in
moist
;
this
commonly
;
neither
doe
they
grow
in
all
times
of
the
yeere
;
some
be
not
vp
before
Aprill
,
some
be
not
before
May
or
Iune
,
and
in
Winter
most
of
them
doe
wither
away
,
and
are
gone
:
So
wilde
beasts
,
and
strange
birds
be
in
few
places
.
If
you
will
see
the
Crocodyle
,
you
must
goe
into
Egypt
▪
if
the
Ostrich
,
into
Barbary
or
Ethiopia
;
if
the
Rhinoceros
,
you
must
goe
into
India
;
if
the
Alce
,
vnto
Polonia
,
&c.
In
a
word
,
if
you
will
see
the
Tsijm
,
you
must
goe
into
the
wildernesses
,
if
Iijm
,
into
the
Ilands
.
In
like
manner
,
monstrous
birds
are
very
rare
,
(
God
be
thanked
)
scarce
one
in
many
yeeres
;
How
happeneth
it
then
that
ingratitude
should
be
so
common
,
and
fill
so
much
ground
,
Townes
,
Villages
,
streets
,
houses
,
and
what
not
?
It
is
obserued
by
Naturalists
,
yea
,
Herodot
.
lib.
3.
and
by
Herodotus
himselfe
,
that
those
beasts
that
be
for
mans
meat
,
are
very
fruitfull
,
as
for
example
,
the
Hare
,
who
is
of
strange
fecundity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
she
is
euer
breeding
,
euer
bagged
;
On
the
other
side
,
the
Lionesse
bringeth
forth
but
once
,
and
then
her
matrix
is
spoyled
,
as
also
they
write
of
the
Viper
,
that
the
brood
destroyes
the
damme
.
I
know
these
things
are
contradicted
by
some
,
but
the
current
of
antiquity
goeth
as
I
haue
reported
.
For
the
point
,
Ingratitude
certainely
is
a
very
malignant
beast
,
or
rather
monster
,
and
therefore
we
had
need
to
pray
against
the
increase
of
it
,
O
Lord
giue
them
,
What
wilt
thou
giue
them
?
barren
wombes
(
or
aborting
wombs
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
dry
breasts
.
And
with
the
words
of
the
Poet
against
an
odious
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hora●
.
Pompey
.
Haec
seges
ingratos
tulit
,
&
feret
omnibus
annis
;
It
is
written
of
a
noble
Roman
,
that
he
neuer
requested
any
thing
,
but
with
shamefastnesse
;
neither
granted
any
thing
but
with
cheerefulnesse
.
It
is
dictated
by
a
wise
Grecian
,
Hee
that
bestoweth
any
thing
,
should
presently
forget
it
;
but
he
that
receiueth
it
,
should
alway
remember
it
.
If
these
things
were
duely
considered
,
there
would
be
lesse
ingratitude
in
the
world
.
Now
as
these
causes
of
ingratitude
proceed
from
the
giuer
:
so
the
receiuer
hath
in
him
many
times
the
causes
thereof
;
but
amongst
those
causes
none
more
generall
,
or
of
more
force
than
pride
and
ouer-weening
.
Remember
the
example
of
Parry
the
Traitor
.
Our
late
Queene
(
of
famous
memory
,
)
gaue
him
his
pardon
,
after
he
was
condemned
to
dye
for
a
foule
offence
.
Did
he
take
it
to
the
heart
?
No
,
he
made
but
a
pegh
at
it
,
saying
,
She
gaue
me
that
,
that
without
cruelty
she
could
not
take
from
me
,
I
had
serued
her
long
.
So
the
Gun-powder
Traytors
,
(
the
memoriall
of
whose
confusion
,
as
also
Gods
gracious
preseruing
of
our
Gracious
King
,
and
the
whole
State
,
we
celebrate
this
Day
with
all
thankefulnesse
,
)
had
receiued
great
fauours
from
his
Maiesty
,
liberty
of
body
to
goe
whither
they
would
,
liberty
of
conscience
to
belieue
as
they
lusted
,
liberty
of
accesse
to
the
Court
,
without
any
touch
of
disgrace
or
exception
against
their
person
for
their
Religion
,
but
yet
all
this
was
nothing
,
they
thought
they
were
worthy
of
a
great
deale
more
,
euen
to
be
made
Princes
,
at
the
least
Priuy
Counsellers
,
at
the
least
,
to
haue
vp
the
Masse
againe
,
at
the
least
,
to
haue
a
generall
toleration
.
Thus
as
Caesar
Borgia
,
(
a
wicked
sonne
of
a
most
Atheisticall
father
,
)
said
and
bragged
,
that
either
he
would
be
Caesar
,
that
is
,
a
Soueraigne
Commander
,
or
no
body
,
and
so
became
no
body
:
And
as
Saint
Augustine
saith
of
Adam
,
that
by
abusing
his
free-will
,
he
lost
his
free-will
,
and
vndid
himselfe
:
August
.
Enc●●●
.
ad
Laurentium
,
cap.
30.
So
these
Giant-like
Conspirators
,
by
not
knowing
themselues
,
and
by
proceeding
from
Pride
,
to
vngratefulnesse
,
from
vngratefulnesse
,
to
male-contentednesse
,
from
male-contentednes
,
to
disloyalty
,
nay
,
hellish
designes
,
vndid
both
themselues
,
and
theirs
for
the
present
,
and
haue
left
none
other
memory
behind
them
,
but
of
infamy
.
But
to
returne
to
Saul
,
he
surely
was
very
vnthankefull
towards
Dauid
,
but
not
vnthankefull
onely
,
but
also
enuious
.
After
the
women
came
forth
with
Tabrets
,
and
such
other
kinds
of
instruments
of
melody
,
and
sang
this
song
,
Saul
hath
slaine
his
thousand
,
and
Dauid
his
ten
thousand
,
the
Text
saith
,
that
Saul
had
an
eye
vnto
him
from
that
day
:
without
doubt
,
it
is
not
amisse
,
that
the
Prince
should
haue
an
eye
vnto
his
subiect
,
and
the
Master
or
Lord
vnto
his
seruant
,
though
otherwise
they
trust
them
farre
:
For
the
eye
of
the
Owner
feedeth
the
horse
,
and
the
feete
of
the
Owner
fatteth
the
ground
,
(
Pliny
reporteth
these
speeches
to
haue
beene
vsed
with
the
Romanes
for
Prouerbs
.
Out
of
the
heart
proceed
euill
thoughts
,
adulteries
,
fornications
,
and
(
amongst
other
vices
)
an
euill
eye
,
(
a
strange
Hieroglyph
,
for
an
eye
to
come
out
of
the
heart
,
but
the
Hebrewes
did
,
and
doe
expresse
thereby
enuy
,
)
this
is
such
a
thing
as
God
euer
abhorred
,
and
reasonable
men
,
not
onely
good
men
,
should
detest
:
For
why
should
any
mans
eye
be
euill
,
because
Gods
is
good
?
why
should
any
grudge
at
the
master
of
the
house
,
for
vsing
his
liberty
in
his
owne
,
in
dealing
to
some
more
,
to
some
lesse
,
when
he
that
receiueth
least
,
receiueth
more
than
he
deserueth
?
Carstin
.
Esb.
because
they
were
more
amiable
than
his
.
So
I
remember
the
time
,
and
know
the
place
,
when
one
Tradesman
dasht
out
the
braines
of
his
neighbour
,
for
none
other
offence
,
as
he
confessed
at
the
time
of
his
execution
,
but
that
God
blessed
the
other
more
than
himselfe
.
Lastly
,
he
knoweth
nothing
in
Story
,
that
doth
not
know
,
that
many
battels
haue
beene
wretchedly
lost
by
the
malignity
of
Captaines
,
which
chose
rather
to
vndoe
their
Country
&
themselues
too
,
than
that
such
a
Commander
whom
they
enuyed
,
should
get
the
glory
of
a
field
wonne
.
This
kind
of
enuying
,
many
Schoole-men
haue
esteemed
to
be
the
sin
against
the
holy
Ghost
,
Leui
,
Cursed
be
their
wrath
,
for
it
was
fierce
,
and
their
rage
,
for
it
was
cruell
:
but
added
moreouer
,
Into
their
secret
let
not
my
soule
come
,
my
glory
,
be
not
thou
ioyned
with
their
assembly
:
he
meant
,
that
by
his
good
will
,
he
would
haue
no
commerce
with
them
,
but
would
shunne
and
abhorre
them
as
noysome
beasts
or
serpents
.
And
so
,
Brethren
,
doe
not
ye
thinke
,
that
ye
haue
done
your
duty
,
when
ye
haue
cryed
out
vpon
Saul
,
saying
,
What
a
cankered
wretch
was
he
,
&
c
?
But
be
you
ware
that
you
doe
not
imitate
his
euill
deeds
,
lest
ye
be
made
partakers
of
his
plagues
.
He
was
very
enuious
as
ye
heard
,
euen
now
:
&
he
was
very
vnthankefull
,
as
you
partly
heard
before
;
&
for
both
these
he
is
girded
at
by
Abigail
in
my
Text
,
as
I
thinke
good
now
further
to
declare
vnto
you
.
Yet
a
man
is
risen
to
pursue
thee
,
&c.
]
As
if
he
said
,
Notwithstanding
thou
wast
his
Musician
and
delightedst
him
with
thy
Harpy
,
nay
,
his
Physician
,
and
easedst
him
in
his
mad
fits
,
when
an
euill
spirit
sent
of
God
vexed
him
,
Yet
he
is
risen
vp
to
persecute
thee
,
&c.
Notwithstanding
thou
didst
put
thy
life
in
thine
hand
,
and
encountredst
the
Philistine
and
destroyedst
him
,
deliuering
thereby
Saul
from
a
great
deale
of
feare
,
and
Israel
from
a
great
deale
of
shame
,
yet
hee
is
risen
vp
againe
against
thee
,
yet
he
is
risen
vp
against
thee
,
&c.
Lastly
,
Notwithstanding
thou
didst
that
,
that
few
others
would
haue
done
,
namely
,
to
spare
him
,
when
thou
hadst
him
at
an
aduantage
,
and
mightest
haue
nayled
him
to
the
ground
,
yet
he
is
risen
vp
against
thee
,
&c.
Thus
she
amplifieth
or
aggrauateth
the
offence
,
by
the
worthinesse
of
the
person
against
whom
it
was
committed
:
so
doth
she
also
,
by
the
vnworthinesse
of
the
person
offending
;
[
A
man
is
risen
vp
,
]
She
doth
not
say
Geber
,
for
that
may
signifie
a
strange
man
,
nor
yet
Ish
,
for
that
may
signifie
a
worthy
man
,
(
Benei-Ish
,
worthy
men
,
extraordinary
men
,
)
but
Adam
,
an
ordinary
man
,
a
naturall
man
,
one
that
is
of
the
earth
,
that
is
earthly-minded
and
appointed
;
and
wilt
thou
feare
such
a
one
?
But
why
did
she
not
say
that
the
King
was
risen
vp
against
him
?
did
she
not
take
Saul
for
King
any
longer
,
now
he
was
become
a
Tyrant
,
and
persecuted
the
faithfull
?
Yes
,
no
doubt
,
for
the
Iesuites
were
not
then
borne
,
nor
their
doctrine
broached
,
to
wit
,
that
subiects
may
lawfully
take
armes
against
their
Prince
,
as
soone
as
they
become
Tyrants
,
and
enemies
to
the
faith
in
the
language
of
the
man
of
Rome
.
This
is
not
that
fire
,
that
Christ
saith
he
came
to
cast
vpon
the
earth
;
the
fire
of
teaching
the
truth
,
the
fire
of
rebuking
sinne
,
Adam
,
Dust
thou
art
,
and
to
dust
thou
shalt
returne
;
so
we
say
of
that
diuellish
doctrine
;
From
hell
it
came
,
and
to
hell
let
it
returne
.
But
yet
why
did
not
Abigail
call
him
King
?
was
it
of
contempt
?
No
,
but
of
caution
:
for
she
was
very
wise
,
she
lay
at
the
mercy
of
Dauid
,
and
knew
that
it
was
as
easie
for
him
to
kill
her
,
as
to
speake
the
word
,
therefore
she
keepeth
her selfe
in
clouds
&
generalities
,
for
feare
of
offending
before
the
time
.
[
A
man
is
risen
,
]
You
know
him
as
well
as
I
,
I
need
not
name
him
;
and
your
enemies
shall
be
slinged
out
,
But
this
is
to
order
ones
[
*
](A12481-e53960-b)
*
Hebr.
iecalcel
debarain
bemishpat
,
that
is
,
He
ordereth
,
(
or
measureth
)
his
words
,
(
or
matters
)
with
discretion
,
(
or
iudgement
.
)
words
with
discretion
,
as
the
Psalmist
speaketh
:
For
though
it
be
neuer
lawfull
for
a
man
to
lie
,
as
Augustine
proueth
soundly
,
wittily
,
learnedly
,
in
his
bookes
to
Consentius
,
yet
it
is
lawfull
to
conceale
a
truth
,
so
farre
forth
and
so
long
,
that
Gods
glory
be
not
impeached
thereby
,
nor
charity
towards
our
neighbour
violated
;
vpon
these
two
points
hang
all
the
Law
and
the
Prophets
.
Well
,
we
haue
seene
against
whom
the
offence
of
enuious
ingratitude
was
committed
,
namely
,
against
Dauid
,
and
by
whom
,
namely
,
by
Saul
;
now
if
we
looke
vpon
the
Text
againe
,
we
shall
finde
the
extent
,
or
grieuousnesse
of
it
,
[
A
man
is
risen
vp
to
persecute
thee
,
and
to
seeke
thy
life
:
]
Marke
,
Saul
was
not
content
to
hate
Dauid
inwardly
,
but
he
proceeds
to
action
,
he
persecutes
him
also
;
he
is
not
content
to
persecute
him
,
or
driue
him
out
of
the
Country
,
but
he
seekes
his
life
.
Thirdly
,
neither
will
he
trust
others
to
execute
his
malice
,
but
he
followes
the
chase
himselfe
:
This
is
vnlimited
malice
,
deepe
malice
,
bloody
malice
;
the
like
we
read
of
him
aboue
in
this
holy
Story
,
that
when
word
was
brought
him
that
Dauid
was
sicke
,
Commentar.
Gal.
and
his
braines
dasht
out
vpon
the
pauement
,
he
would
not
beleeue
that
the
Admirall
was
slaine
,
before
he
had
with
his
handkerchiefe
wip'd
away
the
blood
from
his
face
,
and
perfectly
discerned
him
,
then
he
shouted
,
'T
is
he
indeed
,
a
happy
beginning
.
But
the
eye
of
Iealousie
that
saw
this
,
vrged
the
arme
of
reuenge
to
cry
quittance
for
it
.
But
what
had
the
righteous
done
,
what
had
Dauid
done
,
(
to
returne
to
him
againe
,
Peter
of
Nauarre
,
a
famous
Engineer
,
(
who
had
fallen
from
them
to
the
French
,
)
and
layed
him
vp
in
prison
,
in
one
of
the
Castels
at
Naples
,
when
they
remembred
that
they
had
taken
the
same
Castell
before
by
his
prowesse
,
they
could
not
finde
in
their
hearts
to
doe
him
any
violence
,
but
suffered
him
to
depart
.
But
Saul
and
his
Court
are
like
those
Iewes
whom
Christ
reproues
,
Iohn
10.
Many
good
workes
haue
I
shewed
you
from
my
Father
,
for
which
of
these
doe
you
stone
me
?
As
if
he
should
haue
said
;
Suppose
I
had
giuen
you
some
probable
cause
of
discontent
by
a
word
spoken
,
should
that
make
my
good
deeds
to
be
forgotten
?
as
namely
,
(
Thou
shalt
not
raile
vpon
the
Iudges
(
or
Magistrates
,
Elohim
,
)
neither
shalt
thou
speake
ill
of
the
Ruler
of
thy
people
,
(
that
is
,
the
King
especially
.
)
And
Salomon
in
the
booke
of
the
Preacher
,
Curse
not
the
King
,
no
,
not
in
thy
thought
,
&c.
for
the
fowles
of
the
ayre
shall
carry
the
voyce
,
and
that
which
hath
wings
,
shall
vtter
the
matter
.
Audacter
calumniari
manet
Cicatrix
.
Conuitia
irascare
agnitae
videntur
,
spreta
exolescunt
,
Tacit.
Annal.
there
is
no
balme
in
Gilead
,
nothing
will
cure
it
so
throughly
,
but
the
scarre
will
remaine
.
For
all
that
,
this
is
but
the
conceit
of
some
few
,
and
more
superficiall
than
solid
:
for
words
be
but
wind
,
and
neither
breake
bones
,
nor
skinne
,
nor
hurt
any
others
,
but
them
that
are
content
to
be
hurt
;
but
blowes
make
a
dent
,
that
will
not
so
easily
be
healed
vp
.
Therefore
the
Tenet
is
,
that
they
that
doe
some
acte
of
hostility
,
be
viler
Traitors
,
than
they
that
stay
themselues
at
words
.
Now
,
of
these
kinds
of
Traitors
there
haue
beene
too
many
found
in
all
ages
and
Countries
,
and
against
as
worthy
Princes
as
euer
raigned
:
Who
might
compare
for
policy
with
Augustus
?
for
vertue
with
Traian
?
yet
how
many
Treasons
in
their
time
,
though
in
their
time
Rome
was
as
flourishing
as
euer
it
was
before
,
or
after
?
So
,
to
leaue
Heathenish
times
;
Were
not
Constantine
,
Theodosius
,
Iustinian
,
Charles
,
Otho
,
so
great
,
that
they
had
the
name
of
Great
,
giuen
vnto
them
by
common
consent
,
as
well
for
their
worth
,
as
for
their
power
,
and
had
not
all
these
their
hands
full
,
by
meanes
of
seditious
practisers
?
As
for
Lewes
,
surnamed
the
Pious
;
his
portion
was
by
much
worse
than
any
of
the
former
:
for
his
owne
sonnes
that
came
out
of
his
bowels
,
made
head
and
warre
against
him
,
and
tooke
him
prisoner
,
and
kept
him
in
prison
certaine
yeeres
.
But
as
2
Sam.
14.
When
the
woman
of
Tekoa
was
demanded
by
Dauid
,
Petra
dedit
Petro
,
Petrus
Diadema
Rodolpho
?
And
not
content
herwith
,
he
lastly
stirred
vp
against
the
said
Emperour
his
owne
sonne
,
alluring
him
with
faire
promises
of
this
life
,
and
of
that
that
is
to
come
,
to
rebell
against
his
father
.
In
those
dayes
was
nothing
but
warres
and
rumours
of
warres
,
a
Post
went
to
meet
a
Post
,
and
a
Messenger
,
a
Messenger
,
as
the
Prophet
speaketh
,
and
the
Powers
of
heauen
and
earth
seemed
to
be
moued
,
and
mens
hearts
to
faile
with
feare
and
anxiety
,
and
all
to
be
brought
to
a
combustion
.
But
what
was
the
issue
of
all
this
?
The
Emperour
had
successe
in
most
battels
,
(
and
he
fought
52.
more
than
euer
did
any
before
,
or
since
,
)
and
saw
the
end
and
confusion
of
all
his
foes
,
saue
of
his
sonne
,
whom
God
suffered
to
suruiue
,
to
make
him
a
subiect
and
spectacle
of
his
wrath
.
Abb.
Vrspergen
.
After
the
dayes
of
Henry
the
fourth
,
the
succeeding
Emperours
had
much
adoe
with
their
disloyall
subiects
,
being
set
on
by
them
of
Rome
,
who
would
be
counted
Fathers
,
and
yet
incense
their
children
one
against
the
other
,
that
themselues
might
deuoure
them
,
(
being
weakened
,
)
with
open
mouth
.
How
did
they
deale
with
Fredericke
the
second
?
(
to
remember
him
onely
,
)
They
worke
a
conscience
in
him
,
to
make
warre
vpon
the
Infidels
,
(
as
though
Christ
would
haue
his
Kingdome
aduanced
by
the
materiall
sword
,
But
that
was
euen
their
houre
,
and
the
power
of
darkenesse
,
deceitfull
man
rosteth
not
that
that
he
taketh
in
hunting
,
Prouerb
.
12.
And
this
gift
is
giuen
to
such
persons
,
of
the
Lord
,
that
they
lie
downe
in
sorrow
;
all
of
them
that
admitted
of
their
election
,
and
tooke
vpon
them
the
name
of
Emperour
,
(
the
true
Emperour
being
aliue
,
)
did
in
a
manner
suddenly
perish
,
and
come
to
a
fearefull
end
;
one
of
them
was
slaine
with
an
arrow
,
another
in
the
marishes
of
Frizeland
,
the
third
otherwise
,
all
by
a
violent
and
vntimely
death
.
If
I
had
not
promised
,
the
contrary
,
I
might
tell
you
of
Hen●y
the
seuenth
poysoned
by
a
Monke
in
the
Sacrament
.
Of
Lodowicke
of
Bauaria
,
vexed
with
all
the
stormes
that
perfidious
malice
could
bring
vpon
a
Prince
:
both
of
these
,
Emperours
.
So
of
our
King
Iohn
deuested
of
his
Regalitie
,
and
bereaued
of
his
life
by
vnpriestly
practices
.
So
of
Philip
(
surnamed
the
Faire
,
)
the
French
King
,
brought
in
danger
to
haue
suffered
as
much
.
And
truly
by
the
hands
or
heads
of
such
,
A●n
.
Sylv.
as
Aeneas
Syluius
(
that
was
afterwards
Pope
,
)
speaketh
of
in
his
Story
of
Austrich
,
Non
fuit
vllum
insigniter
grande
malum
in
Ecclesia
,
quod
non
exeat
,
&
originem
sumat
à
Presbyteris
,
that
is
,
Whatsoeuer
great
mischiefe
hath
befallen
the
Church
,
the
same
was
caused
or
occasioned
by
some
Shauelings
.
But
as
all
misery
hath
its
determined
period
,
and
as
the
Psalmist
saith
,
The
rod
of
the
wicked
shall
not
lie
vpon
the
lot
of
the
righteous
for
euer
:
So
when
the
fulnesse
of
time
came
,
that
the
mysterie
of
iniquity
should
be
reuealed
,
it
pleased
our
good
God
,
that
stirred
vp
the
spirit
of
Cyrus
,
to
send
them
that
were
in
captiuity
vnder
old
Babylon
,
from
the
Bishop
of
Rome
,
and
his
detestable
enormities
,
Good
Lord
deliuer
vs
.
By
his
example
,
or
not
long
before
,
Gustauus
King
of
Swethland
,
a
Prince
likewise
of
great
valour
and
wisedome
,
he
banished
the
Pope
and
his
authority
,
out
of
his
Kingdomes
.
So
did
also
Christian
King
of
Denmarke
,
a
Prince
not
much
inferiour
to
either
of
the
former
in
vertue
,
that
I
speake
nothing
of
the
Princes
,
and
Free
Estates
of
Germany
,
which
fell
from
the
Pope
by
heapes
;
yea
,
and
Henry
the
second
,
King
of
France
,
yea
,
and
Charles
the
fifth
Emperour
,
though
both
of
them
most
superstitious
,
protested
against
the
Councell
of
Trent
,
summoned
by
the
Pope
,
thereby
not
a
little
questioning
and
shaking
his
absolute
authority
,
neither
had
this
declining
and
sinking
stayed
here
,
but
as
it
is
written
in
the
Reuelation
,
Babylon
is
fallen
,
it
is
fallen
:
Antonin
.
par.
3.
tit.
23.
cap.
4.
)
that
his
mother
being
with
child
of
him
,
she
dreamed
she
had
a
whelpe
in
her
wombe
,
that
had
a
fire-brand
in
his
mouth
;
and
so
he
proued
,
barking
against
the
truth
reuealed
in
Gods
word
,
&
being
the
cause
of
the
burning
and
butchering
of
those
good
,
and
faithfull
men
the
Albigenses
,
by
hundreds
and
by
thousands
.
Briefely
,
it
is
written
of
Caligula
,
that
Tiberius
presaged
of
him
,
Suet●n
.
in
C●ligul
.
cap.
11.
that
he
would
proue
a
very
poysonous
Serpent
to
the
people
of
Rome
,
and
a
Pha●ton
to
the
whole
earth
;
and
so
he
proued
,
shewing
himselfe
not
onely
an
enemy
to
vertue
,
but
also
to
all
that
,
that
sauoured
of
it
.
And
truly
,
he
that
had
the
skill
to
cast
the
Iesuites
their
natiuity
,
or
rather
,
that
will
by
the
fruite
iudge
of
the
tree
,
will
confesse
,
that
of
all
the
Spawne
,
that
Satan
or
his
Vicar
haue
cast
out
or
allowed
in
these
later
hundred
yeeres
,
none
haue
wrought
,
either
more
dishonour
to
God
,
or
hurt
to
his
Church
,
or
danger
to
Common-weales
,
Plutarch
.
in
Alcibiade
.
than
these
.
Plutarch
maruelleth
how
a
man
could
be
compounded
of
so
many
contraries
,
as
Alcibiades
was
,
iocund
with
the
merry
,
sad
with
the
graue
,
babblatiue
with
praters
,
of
few
words
with
the
silent
,
a
rioter
with
boone-companions
,
abstinent
with
the
abstenious
,
&c.
in
a
word
,
a
very
Cameleon
,
changing
himselfe
into
all
colours
,
saue
white
,
(
for
these
be
Plutarch
words
.
Cicer.
pro
Cael●●
.
)
The
like
writeth
Tully
of
Catiline
,
in
Oration
pro
Caelio
.
The
like
we
may
say
of
the
Iesuites
,
as
also
some
of
themselues
,
(
at
the
least
of
their
friends
giue
forth
,
)
Iesuita
est
omnis
homo
,
that
is
,
A
Iesuite
is
an
euery-ody
,
Cicer.
pro
Caelio
.
fellow
for
all
companies
,
he
can
blow
hot
and
cold
with
one
breath
,
play
fast
and
loose
with
one
hand
;
hold
with
the
Hare
,
and
runne
with
the
Hound
;
goe
to
the
Kings
of
the
earth
,
and
incense
them
against
their
subiects
,
specially
,
if
they
smell
of
Heresie
,
(
as
they
call
Heresie
,
)
repaire
to
the
subiects
,
and
blowe
the
coales
of
mutiny
against
the
Prince
,
specially
if
he
giue
the
least
cause
of
Iealousie
to
him
of
Rome
;
with
the
iouiall
they
will
not
sticke
to
quaffe
,
and
carouse
,
yea
,
to
dance
and
game
,
Ordine
ad
Deum
,
to
winne
them
,
forsooth
,
(
the
Apostles
were
wont
to
vse
that
method
in
preaching
no
doubt
;
)
with
the
austere
,
they
will
bend
the
browe
,
and
put
such
a
face
of
grauity
vpon
it
,
as
though
the
Quintessence
of
vertue
might
be
extracted
out
of
their
fore-heads
,
intus
Nero
,
Hieron
.
ad
Rusticum
.
foris
Cato
,
totus
ambiguus
,
that
is
,
A
Nero
inwardly
,
a
Cato
outwardly
,
euery
way
an
Hypocrite
or
doubler
.
Thus
as
the
Apostle
became
all
things
to
all
men
,
to
winne
some
,
so
they
become
all
things
to
all
men
,
to
ouerthrowe
the
faith
of
many
.
Tertul.
praespt
.
contr
He●r
ic
.
Volo
,
&
virtutes
eorum
proferre
,
&c.
that
is
,
I
will
acquaint
you
with
their
vertues
,
saith
Tertullian
of
some
Heretickes
:
but
this
I
acknowledge
to
be
the
greatest
vertue
in
them
,
that
they
doe
emulate
the
Apostles
peruersely
:
for
the
Apostles
raised
such
as
were
dead
to
life
,
and
these
make
such
as
were
aliue
dead
.
Aeneas
Syluius
,
compareth
Monks
and
old
witches
together
,
Aene.
Syl.
saying
,
Non
audet
Stygius
Pluto
tentare
quod
audet
Infelix
Monachus
,
plenaque
fraudis
anus
,
that
is
,
The
Deuill
himselfe
is
not
so
venturous
,
as
wretched
Monks
,
and
charming
old
women
be
.
And
the
like
complaint
might
be
taken
vp
,
and
might
haue
beene
taken
vp
this
many
,
and
many
yeeres
past
,
concerning
the
Iesuites
,
that
their
attempts
are
desperate
,
and
their
executions
bloody
for
the
most
part
.
They
will
not
play
small
play
,
nor
busie
their
refined
wits
about
trifles
,
(
as
Domitian
is
reported
to
haue
spent
certaine
houres
in
the
day
in
catching
flies
.
)
O
no
,
but
as
one
said
to
Antonius
the
Triumvir
;
Thy
fishing
is
to
take
vp
Townes
and
Fortresses
,
and
Kingdomes
,
and
the
lik
:
so
their
fishing
is
to
hale
vp
at
one
draught
a
whole
Seignory
or
Principality
.
Is
any
man
great
with
a
Prince
,
or
a
State
?
him
they
seeke
by
all
meanes
,
(
by
promises
,
by
gifts
,
by
threats
,
)
to
winne
him
to
their
side
;
if
they
cannot
make
him
to
be
for
them
,
then
they
will
doe
their
best
or
worst
to
make
him
away
.
Nay
,
they
are
not
content
to
strike
at
a
seruant
,
and
to
seeke
to
vnhorse
him
,
but
no
worse
than
Dauid
will
serue
their
turne
.
Dauid
the
Anointed
of
the
Lord
,
him
they
persecute
,
his
life
they
seeke
to
take
away
,
as
it
is
in
my
Text
,
Fight
not
against
small
nor
great
,
but
against
the
King
of
Israel
onely
,
(
said
the
King
of
Syria
.
)
So
these
strike
onely
at
the
fairest
.
So
did
they
in
Queene
Elizabeths
time
.
What
doe
you
speake
of
killing
of
Leicester
,
(
said
one
of
the
foureteene
Traitors
that
were
En-Iesuited
,
)
the
Queene
is
the
onely
marke
?
Thus
in
England
.
So
in
France
,
Let
King
Henry
the
third
,
a
counterfeit
Monke
,
be
killed
by
a
true
Monke
;
Iames
Clement
,
doe
thou
,
vpon
the
remission
of
thy
sins
,
and
to
be
made
a
Saint
,
strike
him
,
and
one
blow
for
all
,
that
thou
needest
not
strike
him
againe
.
Thus
they
dispatched
Henry
the
third
,
for
feare
lest
he
would
wholy
reuolt
from
them
.
So
did
they
deale
against
Henry
the
fourth
,
though
he
had
turned
to
them
,
yet
because
he
had
stood
out
long
,
and
the
holy
Father
was
not
wholy
reconciled
to
him
,
therefore
they
proclaime
,
that
it
was
a
meritorious
deed
to
kill
him
.
Hereupon
one
Iohn
Castile
,
a
Nouice
of
theirs
,
attempts
vpon
his
person
,
and
strikes
out
one
of
his
teeth
,
(
he
meant
to
haue
striken
him
to
the
heart
,
but
the
King
stooping
downe
vpon
occasion
,
receiued
the
blow
into
his
mouth
,
(
My
mouth
,
said
the
King
afterwards
,
conuinceth
the
Iesuites
.
)
And
Barrier
,
a
disciple
of
theirs
,
came
with
a
resolution
from
Meloun
to
stabbe
him
.
Barrier
missed
then
,
but
Rauillacke
afterwards
did
the
deed
,
being
poysoned
by
the
Iesuites
their
doctrine
;
that
for
as
much
as
the
Pope
is
Christs
Vicar
,
or
Vice-gerent
,
whosoeuer
fighteth
against
any
of
his
creatures
or
fauorites
,
he
fighteth
against
Christ
himselfe
,
and
therefore
may
lawfully
be
murthered
.
Before
that
,
euen
about
this
time
twelue
yeeres
,
they
attempted
against
our
now
Soueraigne
,
(
whom
God
in
his
mercy
preserue
,
)
and
as
though
it
had
beene
a
small
thing
to
kill
a
King
,
and
no
body
besides
,
they
conspired
to
destroy
the
whole
State
with
him
,
head
and
tayle
,
Sueton.
in
Tiber.
cap.
14.
)
by
the
fall
of
a
Theater
;
but
this
was
by
casualty
,
(
the
finger
of
God
was
in
it
,
but
men
call
it
casualty
.
)
So
we
read
of
many
hundreds
,
yea
,
thousands
,
blowne
vp
into
the
ayre
,
and
torne
in
pieces
by
gun-powder
,
bestowed
in
mines
vnder
the
earth
for
such
mischiefe
;
but
this
was
in
time
of
hostility
and
by
enemies
.
So
we
read
of
Mithridates
conspiracy
against
the
Romanes
in
Asia
;
of
Hamans
conspiracy
against
the
Iewes
in
Persia
,
to
haue
them
massacred
all
in
one
day
as
one
man
:
but
these
were
Pagans
,
and
knew
nothing
of
God
or
godlinesse
.
So
we
read
of
Vesperae
Siculae
,
matutinae
Parisienses
,
that
is
,
Sicilian
Euen-song
,
and
Paris-Mattens
;
also
of
Danish
and
Normandish
Washals
,
in
which
there
was
an
horrible
slaughter
made
of
such
as
came
vnto
the
place
,
in
the
simplicity
of
their
soules
;
but
this
was
done
by
the
Zelotae
,
and
in
hot
blood
,
and
rather
to
preuent
mischief●
▪
that
themselues
might
not
be
destroyed
,
than
to
bring
causes
of
destruction
vpon
others
.
But
now
for
the
sonnes
of
the
Church
,
and
her
deare
and
lawfull
sonnes
,
(
so
they
repute
themselues
,
and
all
others
for
bastards
,
)
for
the
sonnes
of
the
Commonweale
,
and
the
same
most
faithfull
and
loyall
,
what
else
;
for
them
,
Virgil.
Aenei
▪
3.
if
he
were
aliue
,
to
cry
out
,
as
he
doth
,
Chapter
29.
verse
9.
Stay
your selues
and
wonder
,
crie
out
,
and
crie
:
Or
as
he
doth
,
Chapter
66.
Who
hath
heard
such
a
thing
,
who
hath
seene
such
things
?
Poets
feine
of
Enceladus
the
Giant
,
that
as
oft
as
he
changeth
his
side
for
wearinesse
,
he
maketh
the
Country
about
him
to
quake
,
and
as
oft
as
he
belcheth
,
he
casteth
vp
fire
&
brimstone
,
in
that
abundance
,
that
he
maketh
all
the
Ilanders
to
be
agast
.
So
Philosophers
teach
,
that
when
exhalations
and
vapours
haue
gotten
in
great
store
into
some
hollow
places
of
the
earth
,
if
they
hap
to
be
stopped
there
,
so
that
they
cannot
haue
a
vent
,
they
first
worke
a
strange
rumbling
,
and
hurly-burly
in
the
earth
,
making
it
to
reele
to
and
fro
like
a
drunken
man
,
as
the
Psalmist
speaketh
,
and
then
in
the
end
,
breaking
forth
with
violence
,
they
carry
away
whatsoeuer
is
in
the
way
,
trees
,
houses
,
Towers
,
transplanting
or
translating
them
from
one
side
to
another
,
from
one
end
to
another
maruellously
.
And
euen
in
like
manner
,
these
Enceladi
,
or
Ennosigaei
,
by
working
vnder
the
ground
,
and
piling
together
a
great
deale
of
sulphurous
and
combustible
,
or
rather
inflammatory
matter
vnder
the
vault
of
the
Parliament
house
,
made
reckoning
with
the
turning
of
their
side
,
nay
,
with
the
turning
of
their
hand
,
(
by
setting
fire
to
the
match
,
)
to
blow
vp
all
that
were
aboue
or
neere
,
and
to
bury
in
one
common
sepulchre
the
whole
State
.
Suetonius
writeth
of
Nero
,
that
when
heard
one
vtter
out
of
a
Tragedy
these
words
,
When
I
am
dead
,
let
fire
and
earth
be
iumbled
together
;
Nay
,
rather
,
said
he
,
let
this
happen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
while
I
am
aliue
.
So
these
vnnaturall
parricides
,
thought
it
too
long
to
stay
till
God
should
correct
vs
himselfe
,
either
by
famine
or
pestilence
,
or
the
sword
;
but
they
would
take
the
sword
into
their
owne
hands
,
and
call
for
fire
from
heauen
,
like
the
rash
sonnes
of
Zebedee
,
They
tooke
counsell
together
,
but
it
came
to
nought
,
they
pronounced
a
Decree
,
but
it
did
not
stand
,
for
God
was
with
vs
.
Omnipotens
Deus
,
Valentiniano
Regnum
,
quod
dederat
,
reseruauit
,
that
is
,
Ambros.
ep.
●i
.
5.
epist.
27.
Almighty
God
,
that
gaue
Valentinian
the
Empire
,
preserued
it
vnto
him
;
and
he
that
set
the
Crowne
vpon
the
Kings
head
,
did
keepe
it
sure
vnto
him
,
maugre
the
despight
of
Rome
and
Romanists
;
They
thrust
sore
at
him
that
he
might
fall
,
but
the
Lord
was
his
helpe
and
our
helpe
;
our
mercifull
God
did
breake
the
snares
of
them
that
sought
to
entrap
vs
all
,
the
snare
was
broken
,
and
we
deliuered
.
O
that
we
would
giue
thankes
to
the
Lord
for
his
goodnesse
,
and
declare
the
wonders
that
he
doth
for
the
children
of
men
!
O
that
we
would
confesse
that
he
himselfe
did
it
,
and
he
alone
,
and
that
it
was
not
our
policy
or
prouidence
,
that
auoyded
the
blow
!
Remember
,
O
let
vs
remember
how
glad
Iacob
was
to
see
Ioseph
rediuiuum
,
Behold
,
your
eyes
doe
see
,
and
the
eyes
of
my
brother
Beniamin
,
that
my
mouth
doth
speake
vnto
you
.
The
Romanes
celebrated
the
memoriall
of
the
driuing
out
of
their
oppressors
,
and
called
it
Regifugium
,
Ctesias
ex
Ph●tij
Bibliothec.
and
fell
into
the
pit
that
they
had
digged
for
others
.
This
was
the
Lords
doing
,
and
it
is
maruelous
in
our
eyes
,
and
ought
to
be
remembred
with
all
thankefulnesse
;
and
God
is
to
be
honoured
for
the
same
,
and
with
speciall
honour
while
we
haue
a
day
,
or
houre
to
liue
.
For
if
the
Lord
himselfe
had
not
beene
on
our
side
,
may
Israel
now
say
,
if
he
had
not
giuen
his
Angels
charge
ouer
vs
,
it
had
not
failed
vs
but
our
soules
had
beene
put
to
silence
,
they
were
so
wrathfully
displeased
at
vs
.
Well
,
the
enemies
of
Dauid
were
found
lyers
,
and
howsoeuer
they
thought
to
take
away
his
life
by
pursuing
him
,
yet
they
could
not
.
This
is
a
good
entrance
to
the
Omination
,
the
later
part
of
my
diuision
,
the
which
I
will
rather
touch
than
handle
,
the
time
being
so
farre
spent
.
[
The
soule
of
my
Lord
shall
be
bound
in
the
bundle
of
life
,
with
the
Lord
thy
God
,
and
the
soule
of
thine
enemies
shall
he
sling
out
,
as
out
of
the
middle
of
a
sling
.
]
In
these
words
Abigail
promiseth
or
foretelleth
,
(
wisheth
at
the
least
,
)
safety
and
preseruation
to
Dauids
person
and
estate
,
and
describeth
the
same
safety
by
a
Metaphor
of
safe
bindingor
safe
pursing
.
We
know
,
that
eares
of
corne
,
if
they
lie
scattered
vpon
the
ground
,
they
may
easily
be
trod
out
with
the
foote
,
or
licked
vp
by
a
beast
,
but
if
they
be
bound
vp
in
a
bundle
,
and
the
bundle
layd
vp
in
a
stacke
,
then
they
are
out
of
harmes
way
commonly
,
(
the
originall
may
signifie
a
Bundle
,
as
in
that
place
of
the
Canticles
,
My
Beloued
is
as
a
bundle
of
myrrhe
,
Tseror
mor.
)
Again
,
we
know
that
if
a
piece
of
money
be
it
of
gold
or
siluer
be
cast
vpon
the
table
,
or
some
odde
place
,
it
may
be
taken
vp
by
some
thiefe
,
or
one
that
is
light-fingered
,
but
if
it
be
pursed
,
then
it
is
safe
,
(
The
originall
may
signifie
a
purse
,
as
inthat
place
of
Haggai
,
Chapter
1.
He
that
earneth
wages
,
putteth
it
into
a
bagge
or
purse
,
that
hath
a
hole
in
it
.
Paul
,
That
our
life
is
hid
with
Christ
in
God
;
God
had
made
him
a
chosen
shaft
,
and
hid
him
in
his
qu●uer
,
If
ye
will
feare
the
Lord
,
and
serue
him
,
and
heare
his
voyce
,
both
you
and
your
King
shall
follow
the
Lord
,
(
that
is
,
For
the
transgression
of
a
people
,
there
be
many
Princes
,
(
that
is
,
many
changes
,
)
when
as
on
the
contrary
side
,
Tertull.
in
Apologetic
.
exercitus
fortes
,
senatum
fidelem
,
that
is
,
A
safe
Court
,
valiant
Armies
,
and
a
faithfull
Senate
,
but
also
that
he
would
giue
him
Populum
probum
,
Tertull.
ibid.
that
is
,
A
vertuous
people
,
a
good
Commonalty
,
(
which
is
a
part
of
Tertullians
prayer
in
the
same
place
,
)
and
let
vs
endeauour
our selues
euery
one
for
his
part
,
to
make
vp
this
Populum
probum
,
that
is
,
to
be
pious
and
vertuous
.
Virgil.
Aenei
.
3.
ex
illo
Homeri
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I●rem.
48.11
.
their
sons
after
them
,
to
many
and
many
generations
.
Briefly
,
so
shall
not
we
be
powred
out
from
vessell
to
vessell
,
but
shall
be
settled
vpon
our
lees
,
as
it
is
in
the
Prophet
;
The
Lord
shall
speake
peace
to
vs
,
&
to
our
Land
,
that
we
be
not
led
into
captiuity
,
and
that
the
enemy
beneuer
able
to
shoot
an
arrow
amongst
vs
.
Lastly
,
so
shall
our
enemies
be
found
lyers
,
and
they
shall
looke
till
their
eyes
faile
them
for
our
subuersion
,
but
they
shall
not
see
it
;
but
on
our
Kings
head
shall
his
Crowne
flourish
,
and
be
more
,
and
more
greene
in
his
age
;
In
a
word
,
so
shall
his
life
,
and
the
life
of
the
Queene
,
and
the
life
of
the
Prince
,
and
the
liues
of
the
whole
Royall
Issue
,
be
long
and
long
bound
vp
in
the
bundle
of
life
with
the
Lord
their
God
,
and
our
God
;
and
the
soules
of
their
,
and
our
enemies
be
slung
out
,
as
out
of
the
midst
of
a
sling
,
which
God
the
Father
grant
,
for
Iesus
Christ
his
sake
,
to
whom
with
the
holy
Spirit
,
three
persons
and
one
immortall
,
inuisible
,
and
onely
wise
God
,
be
all
Praise
,
Power
,
Dominion
and
Maiesty
ascribed
for
euer
,
and
euer
,
Amen
,
Amen
.
A
SERMON
VPON
THE
FIFTH
TO
THE
EPHESIANS
.
THE
FIFTEENTH
SERMON
.
EPHESIANS
,
5.
verse
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Be
not
drunke
with
Wine
,
wherein
is
excesse
.
IN
these
words
we
haue
,
First
,
a
speciall
charge
,
[
not
to
be
drunke
.
]
Secondly
,
a
speciall
designation
or
Caueat
,
[
with
wine
.
]
Thirdly
,
a
speciall
reason
,
[
wherein
is
excesse
.
]
To
be
drunke
is
a
foule
sinne
;
to
be
drunke
with
wine
is
a
sinne
soone
committed
;
to
doe
that
which
containeth
and
carrieth
with
it
so
much
mischiefe
,
and
inconuenience
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
importeth
,
is
very
fearefull
and
dangerous
.
Touching
the
first
;
It
may
seeme
a
strange
course
to
discourse
against
drunkennesse
before
sober
men
,
and
at
the
Assize-time
too
,
when
men
vse
to
heare
of
righteousnesse
and
Iudgement
,
and
the
greater
things
of
the
Law
;
For
as
Christ
saith
,
They
that
are
whole
,
need
not
the
Physician
,
but
they
that
are
sicke
.
And
as
St.
Paul
,
Our
vncomely
parts
haue
more
honesty
on
,
for
our
comely
parts
need
it
not
;
So
they
that
are
here
in
the
Church
,
they
are
well
aduised
,
and
they
that
are
misaduised
come
not
hither
;
therefore
both
wayes
you
shall
labour
in
vaine
,
and
for
nothing
,
as
the
Prophet
speaketh
,
and
speake
in
the
aire
,
as
the
Apostle
hath
it
,
or
cast
your
seed
vpon
the
Sea
,
as
the
Poet
speaketh
.
Thus
some
hastily
,
and
peraduenture
ouer-hastily
.
For
what
if
most
of
them
that
heare
me
this
day
,
are
soberly-minded
?
yet
,
as
Saint
Iohn
saith
to
another
purpose
,
It
is
not
made
manifest
what
we
shall
be
.
And
as
the
same
Saint
Iohn
saith
,
He
that
is
iust
,
let
him
be
more
iust
.
So
it
is
no
disgrace
for
any
man
to
be
called
vpon
with
these
words
,
He
that
thinketh
he
standeth
now
,
at
the
second
or
third
houre
of
the
day
,
Hold
what
thou
hast
,
lest
another
take
away
thy
Crowne
.
There
was
a
time
when
Saint
Paul
could
deliuer
this
obseruation
for
a
truth
,
They
that
are
drunke
,
are
drunke
in
the
night
.
And
Saint
Peter
might
be
bold
to
Apologize
for
himselfe
and
his
fellowes
,
These
are
not
drunke
,
as
ye
suppose
,
since
it
is
but
the
third
houre
of
the
day
,
that
is
,
about
nine
of
the
clocke
.
But
now
the
case
is
altered
:
if
you
will
finde
some
sober
,
you
must
take
them
in
their
beds
,
(
for
they
rise
vp
early
to
follow
drunkennesse
)
Nay
,
O
earth
,
earth
,
earth
,
heare
the
Word
of
the
Lord
,
saith
the
Prophet
Ieremy
in
one
place
.
In
another
,
To
whom
shall
I
speake
&
admonish
,
that
they
may
heare
?
If
a
man
will
prophesie
to
them
of
wine
&
strong
drink
,
(
for
it
is
not
against
it
,
)
he
shall
euen
be
the
Prophet
of
this
people
,
a
Prophet
for
the
nonce
.
He
that
will
goe
to
the
Tauerne
to
them
,
and
carowse
with
them
,
him
they
will
welcome
and
heare
.
Aelian
.
lib.
3.
cap.
14.
Indeed
,
as
I
finde
in
Aelian
,
that
a
certaine
politicke
Captaine
,
Leonides
by
name
,
finding
the
security
,
the
beastly
security
of
them
of
Byzantium
,
(
whom
he
tooke
vpon
him
to
defend
,
)
that
they
would
not
be
reclaimed
from
their
tippling
,
no
,
not
when
the
enemy
was
ready
to
scale
the
walls
,
deuised
to
haue
the
Vintners
and
Ale-wiues
remoue
their
hogs-heads
and
barrels
out
of
their
houses
and
Tauernes
to
the
walls
,
that
the
people
thither
resorting
to
swill
,
might
at
the
least
make
a
shew
of
resistance
.
So
if
you
will
haue
some
to
heare
you
,
you
must
either
remoue
the
Pulpit
to
the
Tauerne
,
or
the
Tauerne
,
the
wine
and
strong
drinke
of
the
Tauerne
to
the
Church
,
for
it
they
will
follow
,
Comus
&
Addeph●gia
,
that
is
,
Gluttony
or
full-●eeding
,
those
they
are
were
acquainted
with
,
and
for
the
same
reproached
by
their
neighbours
that
had
not
so
good
stomakes
;
but
as
for
drunkennesse
,
they
tooke
little
pleasure
therein
,
at
the
least-wise
they
did
not
glory
in
it
.
The
world
is
changed
now
,
Iamdudum
Syrus
in
Tiberim
defluxit
Orontes
,
Shall
I
not
visit
for
these
things
,
saith
the
Lord
,
shall
I
not
be
auenged
vpon
such
a
Nation
as
this
?
Well
,
It
is
time
,
O
Lord
,
that
thou
put
to
thine
hand
,
yea
,
the
time
is
come
;
And
for
Preachers
to
lift
vp
their
voyces
like
Trumpets
,
and
to
cry
aloud
,
and
not
to
cease
crying
against
this
sinne
of
drunkennesse
.
Alas
,
this
sinne
of
Drunkennesse
is
a
crying
sinne
,
and
as
it
is
said
,
That
all
flesh
had
corrupted
his
way
vpon
earth
,
(
through
lust
especially
;
)
So
now
the
world
may
seeme
to
be
corrupt
and
abominable
through
Drunkennesse
.
Of
Wisedome
there
is
deliuered
a
negatiue
Proposition
,
The
depth
saith
,
It
is
not
in
me
:
the
Sea
also
saith
,
It
is
not
in
me
.
But
of
Drunkennesse
,
it
may
be
said
affirmatiuely
,
that
both
depth
and
dry
land
,
both
City
and
Towne
are
full
of
it
.
It
was
once
said
of
God
,
Iouis
omnia
plena
,
All
the
world
is
full
of
God
,
so
by
the
Latine
Poet.
By
the
Greeke
also
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
All
streetes
are
full
of
Ioue
,
all
market
places
,
all
Seas
and
Ports
:
but
now
the
like
is
verified
of
Drunkennesse
,
which
God
abhorreth
and
good
men
condemne
,
all
the
world
is
set
vpon
this
naughtinesse
.
Now
if
God
had
no
where
spoken
against
it
,
or
if
secretly
,
or
in
the
chamber
,
as
it
were
,
we
had
either
beene
in
no
fault
,
or
in
lesse
fault
.
For
as
where
there
is
no
Law
,
there
is
no
transgression
,
so
where
men
are
ineuitably
necessarily
blinde
or
ignorant
,
Be
not
drunke
,
s●ith
the
Apostle
.
Marke
,
he
doth
not
say
,
I
aduise
you
not
to
be
drunke
,
Tertul.
de
Corona
militis
.
though
as
Tertullian
saith
,
Consilium
&
edictum
eius
,
diuini
iam
praecepti
instar
obtinuit
,
&c.
His
counsell
were
of
no
lesse
authority
than
a
commandement
:
but
he
expressely
layeth
his
commandement
vpon
vs
;
[
Be
not
drunke
.
]
Where
note
in
the
second
place
,
That
Gods
wayes
be
not
like
mans
wayes
,
as
the
Prophet
saith
,
Men
thinke
it
is
an
indifferent
thing
to
drinke
much
or
little
,
nay
,
they
count
it
a
generous
thing
to
drinke
hard
,
and
that
man
is
no
Gallant
,
that
is
not
a
great
drinker
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Aristophan
.
Ran.
circa
med
.
Comae
.
He
is
the
true
Gentleman
now
adayes
,
that
can
drinke
and
drab
it
best
.
O
tempora
,
ô
mores
!
saith
the
Orator
!
O
mysteria
,
ô
mo●es
,
de
vir
.
saith
Ambrose
!
O
Lord
,
to
what
times
hast
thou
reserued
me
,
cryed
out
Polycarpus
in
Eusebius
.
Men
call
euill
good
.
What
remaineth
next
,
but
that
they
call
good
euill
?
But
Saint
Paul
here
(
in
Gods
name
)
chargeth
vs
not
to
be
drunke
;
therefore
he
doth
not
leaue
vs
to
our
liberty
,
but
requireth
it
as
a
speciall
duty
,
that
we
keepe
our selues
within
the
bounds
of
sobriety
.
Indeed
in
the
words
going
next
before
,
he
forbiddeth
vs
to
be
vnwise
in
Gods
matters
,
and
commandeth
vs
to
vnderstand
what
is
the
will
of
the
Lord
,
and
therefore
adding
immediatly
thereupon
the
words
of
my
Text
,
[
Be
not
drunke
with
wine
,
]
he
would
haue
vs
to
make
this
collection
,
That
Drunkennesse
is
a
speciall
hinderance
to
the
knowledge
of
God
.
It
is
so
,
and
to
the
seruice
of
God
,
and
to
whatsoeuer
is
of
piety
or
humanity
either
.
It
was
said
in
old
time
,
Prooue
a
man
to
be
vngratefull
,
and
you
prooue
him
to
be
altogether
naught
:
Behold
the
proud
man
(
or
arrogant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
is
as
he
that
transgresseth
by
wine
,
he
keepeth
not
at
home
,
(
lo-ijnueh
)
he
enlargeth
his
desire
as
hell
,
and
is
as
death
,
and
cannot
be
satisfied
.
Indeed
thus
it
is
with
drunkards
,
they
cry
out
,
Nos
nisi
damnosi
bibimus
,
moriemur
inulti
,
Et
calices
poscunt
maiores
:
If
we
drinke
not
till
our
eyes
stare
againe
,
and
while
we
haue
euer
a
penny
in
our
purse
,
we
shall
dye
an
ignoble
death
,
no
man
will
reuenge
our
death
.
So
doe
the
drunkards
exhort
one
another
in
the
Prophet
:
Come
,
I
will
bring
wine
,
and
we
will
fill
our selues
with
strong
drinke
,
and
to
morrow
shall
be
as
this
day
,
and
much
more
abundant
.
Be
not
drunke
.
So
to
the
Romanes
,
Walke
honestly
as
in
the
day
time
,
not
in
gluttony
and
drunkennesse
:
what
followeth
?
neither
in
chambering
and
wantonnesse
:
So
it
is
,
Venter
mero
aestuans
,
citò
despumat
in
libidines
,
saith
Hierome
:
Hieron
.
Oceano
.
When
the
Persian
Embassadors
were
well
whitled
,
then
they
fell
to
vnhonest
embracings
with
the
Macedonian
Gentlewomen
,
and
that
they
paid
full
dearely
for
,
Chrysostom
.
Athenae
.
li.
20.
so
Chrysostome
calleth
it
vpon
the
13.
to
the
Romanes
,
yea
,
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
mother
City
of
all
mischiefe
:
so
saith
Athenaeus
,
there
was
an
Oracle
giuen
to
them
of
Lacedemon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Couetousnesse
will
be
the
ouerthrow
of
Sparta
,
and
nothing
else
.
This
was
a
Prophesie
for
the
time
to
come
.
Plinie
.
l.
10.
There
is
a
complaint
in
Plinie
for
the
time
present
and
past
,
Latifundiâ
perdiderunt
Italiam
,
Italy
is
vndone
by
large
seuerals
.
We
may
take
vp
the
like
complaint
against
drinking
,
that
Multifundia
,
I
meane
,
multum
infundendo
,
the
powring
in
of
much
liquor
is
the
shame
of
this
Kingdome
already
,
and
will
be
(
it
is
to
be
feared
,
)
the
vtter
vndoing
of
it
.
How
can
it
choose
,
when
it
doth
so
much
hurt
publikely
and
priuately
?
Publikely
,
for
whence
are
quarrels
,
blading
,
wounds
without
cause
,
and
many
times
vntimely
death
?
bee
they
not
hence
,
euen
of
Choler
that
boyleth
in
their
gall
inflamed
by
wine
?
whence
breaking
of
houses
and
Robberies
,
but
to
supply
wants
occasioned
,
for
the
most
part
,
by
lauish
spending
?
If
it
were
not
for
drunkennesse
or
too
much
drinking
,
neither
needed
Iustices
of
the
Peace
so
much
to
be
troubled
for
granting
of
Warrants
of
Peace
,
nor
their
Clarkes
with
Recognizances
,
nor
the
Honorable
Iudges
themselues
,
against
their
clement
nature
be
forcedto
sentence
so
many
to
death
,
as
many
times
they
doe
?
For
drunkennes
causeth
foule
behauiour
,
and
foule
behauiour
bringeth
on
a
foule
end
.
To
be
short
,
it
maketh
many
vnprofitable
,
which
otherwise
might
be
seruiceable
both
in
Church
&
Common-weale
.
Priuately
,
it
starueth
many
a
family
,
if
the
goodman
of
an
house
be
so
giuen
,
yea
,
causeth
much
brabbling
betweene
man
and
wife
,
if
either
of
them
be
so
giuen
,
yea
,
causeth
many
a
parent
to
breake
his
heart
or
her
heart
,
if
their
child
be
so
giuen
.
What
a
griefe
was
it
to
Nouellus
Torquatus
his
father
,
(
if
he
liued
,
)
that
his
sonne
was
such
a
quaffer
as
he
was
,
and
that
he
got
thereby
the
name
of
Tricongius
?
What
a
shame
to
Bonosus
,
Be
not
drunke
.
]
The
Apostle
commandeth
this
in
his
Name
,
that
hath
power
to
giue
life
,
and
to
destroy
.
Secondly
,
that
we
take
heed
vnto
the
exhortation
that
speaketh
to
vs
as
vnto
children
,
Tephillash
shotheh
tognabah
,
Baal
Turim
.
in
Leuit.
cap.
10.
(
so
saith
Baal
Turim
,
and
it
is
not
contradicted
by
Christians
,
)
how
much
more
then
is
their
drinking
?
Lastly
,
in
my
iudgement
it
were
very
profitable
,
yea
,
necessary
,
that
in
euery
City
and
Towne
,
there
should
be
certaine
persons
appointed
,
(
in
Cities
some
of
the
chiefest
Aldermen
,
)
that
are
of
speciall
reputation
for
piety
&
grauity
,
in
Towns
also
and
Villages
,
some
of
the
most
substantiall
Parishioners
,
and
these
Censors
should
haue
power
,
not
onely
to
enter
into
tippling
houses
,
&
to
take
forth
such
as
they
finde
drunke
,
or
to
haue
lyen
soking
any
long
time
,
and
to
commit
them
to
Ward
,
till
they
be
sober
,
and
doe
edormiscere
villum
,
but
also
such
as
are
scandalous
in
the
streets
,
reeling
to
and
fro
,
not
like
a
drunken
man
,
(
as
it
is
in
the
Psalme
)
but
starke
drunke
,
and
swinishly
●umbling
in
the
gutter
:
these
also
would
be
especially
punished
by
Censors
,
because
they
sinne
openly
,
that
the
euill
being
taken
away
,
God
may
be
intreated
toward
the
Land
.
Why
should
the
name
or
office
of
a
Censor
be
odious
vnto
vs
?
(
albeit
I
stand
not
vpon
the
name
,
let
such
be
appointed
,
that
will
proceed
as
farre-forth
as
the
common
Law
,
or
locall
ordinance
will
warrant
,
and
I
haue
my
desire
.
)
It
was
not
refused
by
the
Romanes
,
when
they
were
at
the
proudest
,
but
being
free
,
they
subiected
themselues
to
the
yoke
of
discipline
,
euen
the
most
noble
of
them
did
.
So
I
could
tell
you
that
a
great
politician
,
and
a
very
wise
man
findeth
this
fault
with
the
Venetians
,
that
hauing
such
a
world
of
Officers
as
they
had
,
yet
they
had
neuer
a
one
that
looked
to
mens
behauiour
,
to
see
the
publicke
peace
were
not
violated
;
on
the
other
side
the
same
authour
commendeth
a
City
that
shall
be
namelesse
at
this
time
,
(
though
he
were
not
of
the
same
sound
Religion
,
that
is
practised
in
that
City
,
)
that
by
their
discipline
they
kept
men
in
such
awe
,
and
order
,
that
seldome
whiles
any
grosse
offenc●
is
committed
,
and
sinne
seemeth
there
,
rather
to
be
preuented
than
punished
.
But
what
is
the
Common-wealth
the
better
,
if
one
City
be
reformed
for
one
sinne
of
drunkennesse
,
when
the
whole
head
is
sicke
,
and
the
whole
heart
is
heauy
?
when
from
Dan
to
Beersheba
,
from
one
end
of
the
Land
to
the
other
,
all
the
foundations
of
the
earth
be
out
of
course
?
Shall
the
righteousnes
of
a
few
,
diuert
a
common
destruction
?
or
shall
it
deliuer
the
righteous
themselues
in
the
euill
day
?
what
good
then
will
it
doe
?
Much
verily
;
First
,
a
booke
of
remembrance
shall
be
written
before
the
Lord
,
for
them
that
feare
the
Lord
,
Euseb.
l.
3.
c.
5.
when
a
Panolothry
or
vniuersall
destruction
was
brought
vpon
the
Iewes
by
Titus
;
)
or
else
their
punishment
shall
be
so
mitigated
,
that
they
may
be
well
able
to
beare
it
.
Secondly
,
as
Saint
Paul
saith
,
How
knowest
thou
,
O
man
,
whether
thou
shalt
saue
thy
wife
,
&
c
?
So
,
how
knowest
thou
,
O
man
,
what
good
a
few
pious
neighbours
may
doe
for
the
conuerting
of
a
whole
street
,
and
what
good
one
street
reformed
may
doe
for
the
reforming
of
a
whole
City
,
and
so
of
a
whole
shire
,
and
so
of
a
whole
Realme
.
Who
are
you
,
that
despise
the
day
of
the
small
things
,
Be
not
drunke
.
]
I
proceede
now
to
the
Designation
,
[
with
wine
.
]
Marke
,
Well
beloued
,
he
doth
not
command
vs
to
abhorre
wine
as
an
vncleane
thing
,
Aug.
de
haeres
.
cap.
46.
The
like
doth
Augustine
in
his
booke
De
haeresibus
,
write
of
the
Manichees
,
that
they
also
could
not
abide
wine
;
Why
?
For
that
it
was
the
gall
of
the
Prince
of
darkenesse
:
blasphemous
conceits
,
bending
to
the
dishonour
of
Almighty
God
,
who
bringeth
forth
bread
out
of
the
earth
,
and
wine
that
maketh
glad
the
heart
of
man
,
Vse
a
little
wine
for
thy
stomacks
sake
,
and
thine
often
infirmities
;
Giue
strong
drinke
to
him
that
is
ready
to
perish
,
and
wine
to
them
that
haue
griefe
of
heart
.
But
a
little
proofe
will
serue
the
turne
to
perswade
vs
concerning
the
lawfulnesse
of
wine
,
all
the
matter
is
to
vse
it
lawfully
.
They
doe
not
vse
it
well
if
they
be
Ministers
,
that
spend
more
vpon
wine
than
vpon
oyle
,
(
vpon
candles
at
their
book
,
)
as
a
wise
man
said
.
If
they
be
rich
men
,
if
they
spend
vpon
themselues
more
than
their
almes
to
the
poore
commeth
to
:
If
they
be
Tradesmen
,
specially
poore
Tradesmen
,
if
they
spend
any
thing
at
all
.
There
was
an
Emperour
that
said
to
his
Soldiers
when
they
murmured
for
want
of
wine
,
What
need
you
wine
,
that
haue
the
riuer
Nilus
to
drinke
of
?
It
is
true
,
that
the
water
of
Nilus
is
better
than
our
water
,
(
for
that
will
feed
apace
,
&
therefore
they
would
not
suffer
their
Caluish-god
Apis
to
drinke
of
it
,
Benzo
.
lib.
1.
pag.
123.
)
make
a
strange
kind
of
mash
in
the
mouthes
of
their
women
,
(
that
is
their
Vate
,
)
which
they
boile
,
and
drinke
the
same
,
and
will
be
as
drunke
with
it
,
as
some
beasts
will
be
,
when
they
haue
swilled
in
sweet
whay
or
strong
wort
,
and
doe
not
you
thinke
,
they
offend
highly
against
Saint
Pauls
precept
,
[
Be
not
drunke
with
wine
?
]
I
make
no
doubt
,
for
in
this
matter
it
is
not
respected
what
you
call
the
thing
that
doth
the
hurt
,
but
what
hurt
it
doth
;
if
it
maketh
the
head
heauy
,
the
heart
outragious
,
the
eyes
to
stare
,
the
tongue
to
stammer
,
the
feete
to
stagger
,
the
stomacke
to
worke
like
a
barrell
of
new
ale
,
&
c·
then
it
may
be
called
Sicera
,
and
goe
for
wine
,
and
so
come
within
the
compasse
of
my
Text.
For
this
cause
also
you
are
forbidden
to
be
drunke
with
Tobacco
,
which
howsoeuer
some
dote
vpon
,
and
thinke
they
cannot
take
enough
of
,
as
though
it
were
some
Panace
that
was
good
against
all
diseases
,
or
some
Moly
that
was
good
against
all
sorcery
,
yet
I
beleeue
the
Prouerb
is
fulfilled
in
most
takers
,
Thesaurus
carbones
,
we
looked
for
treasure
,
and
beheld
coales
.
I
list
not
to
sift
or
examine
curiously
the
worth
of
it
,
I
leaue
that
to
another
profession
:
onely
I
put
you
in
mind
,
of
a
saying
of
Saint
Augustine
in
his
confessions
,
Hoc
me
docuisti
,
vt
quemadmodum
medicament●
,
August
.
confes
.
lib.
10.
cap.
31.
sic
alimenta
sumpturum
accedam
,
&c.
Thou
hast
taught
me
(
O
God
,
)
that
I
should
come
with
such
a
mind
to
receiue
my
meate
,
as
I
come
to
take
Physicke
;
whereby
he
signified
,
that
as
he
tooke
no
Physicke
,
but
in
case
of
necessity
,
so
he
did
not
eate
but
when
hunger
did
pricke
him
.
If
it
be
meat
,
why
is
it
not
eaten
?
If
Physicke
,
why
is
it
taken
so
often
?
If
Physicke
be
taken
too
often
,
then
will
it
not
worke
like
Physicke
;
as
he
that
vseth
strong
wine
for
his
ordinary
drinke
,
when
he
would
haue
his
crude
meates
digested
,
it
will
not
serue
the
turne
,
but
he
must
haue
some
compound
water
to
helpe
:
So
were
Tobacco
as
wholesome
a
weede
,
or
herbe
,
as
is
pretended
,
yet
if
it
be
vsed
too
commonly
,
nature
will
entertaine
it
as
a
friend
,
not
as
a
Physician
.
But
my
duty
is
to
tender
you
health
of
the
soule
,
not
of
the
body
;
If
it
doe
no
hurt
to
the
soule
,
let
it
be
vsed
for
me
,
and
let
it
be
vsed
as
it
is
vsed
by
some
all
the
day
long
.
Hoc
primus
repetas
opus
,
hoc
postremus
omittas
;
but
how
can
it
choose
but
hurt
the
soule
,
when
it
causeth
a
man
to
spend
so
many
precious
houres
in
idlenesse
,
in
vnthriftinesse
,
in
sensuality
?
If
we
must
giue
an
account
for
euery
idle
word
,
must
we
not
giue
an
account
for
euery
idle
day
,
nay
moneth
,
nay
yeere
?
if
for
euery
idle
penny
,
must
we
not
then
for
euery
idle
shilling
?
nay
,
I
haue
heard
of
diuers
that
haue
sold
their
Patrimony
for
it
.
This
is
not
the
way
to
bring
men
to
that
state
,
that
the
Prophet
Esay
speaketh
of
,
Wherein
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
The
word
signifieth
two
things
,
Excesse
in
expences
,
opposite
to
frugality
,
and
excesse
in
delights
,
(
whether
it
be
in
meates
or
drinkes
,
or
the
like
,
)
opposite
vnto
temperance
,
neither
doth
it
signifie
these
vices
in
any
meane
degree
,
but
in
an
extremity
;
As
for
example
Esau
,
in
selling
away
his
birth-right
was
Asotus
,
and
in
selling
it
away
for
a
messe
of
potage
,
was
twice
Asotus
.
The
like
might
be
said
of
Vgaccio
,
of
Luca
,
that
ventured
his
Dukedome
,
rather
than
he
would
lose
a
good
supper
;
of
Lysimachus
,
that
did
away
a
whole
Kingdome
for
drinke
,
the
like
of
Wenceslaus
,
Paul
.
Ionius
.
that
did
consume
his
Empire
after
the
same
manner
;
so
the
Prodigall
sonne
,
Luke
15.
for
dilapidating
of
his
portion
,
may
be
called
Asotus
,
and
for
dilapidating
of
it
no
man
knoweth
for
what
,
was
twice
Asotus
.
To
be
sho●t
;
they
that
walke
as
Saint
Peter
describeth
them
,
Ambrose
de
Helia
&
i●iunio
.
so
drunkennesse
is
the
mother
of
perfidiousnesse
.
Thus
he
.
Lastly
,
for
insensiblenesse
,
I
meane
insufficiency
,
either
to
iudge
or
conceiue
:
A
Story
may
be
remembred
out
of
Athenaeus
,
which
in
short
was
this
,
Certaine
youths
in
a
Town
of
Sicily
called
Agrigentum
,
Athenaeus
l.
2.
Agrigentum
.
had
beene
a
tippling
,
and
had
applyed
so
hard
,
that
they
knew
not
where
they
were
,
but
thought
they
were
vpon
the
Sea
,
and
their
Inne
was
a
ship
,
and
tossed
and
in
great
danger
,
by
the
surges
and
billowes
,
which
carried
it
to
and
fro
,
(
when
those
surges
were
in
their
braines
,
or
in
their
bellies
,
and
no
where
else
;
)
What
doe
they
therefore
?
imagining
that
the
ship
would
sinke
except
it
were
lighted
,
they
bestirre
themselues
and
open
the
dores
and
windowes
,
and
cast
forth
whatsoeuer
they
could
come
by
,
stooles
,
and
pewter
and
bra●se
,
and
beds
and
bedding
,
and
old
scuffling
there
was
in
the
streets
for
the
things
that
were
cast
forth
;
but
this
did
not
bring
the
drunkards
to
themselues
,
for
all
that
day
and
that
night
;
on
the
morrow
when
the
Captaines
of
the
Town
,
(
hearing
of
the
stirre
and
hurly-burly
,
)
repaired
to
the
house
,
and
demanded
what
was
the
matter
,
They
answered
,
that
the
ship
had
bin
in
great
danger
,
and
that
they
were
enforced
to
cast
forth
all
the
fraught
or
lading
into
the
Sea
,
else
had
they
bin
all
cast-away
;
yea
said
one
of
them
,
(
that
thought
himselfe
to
be
the
best
in
the
company
,
)
I
was
in
speciall
danger
▪
and
therefore
for
feare
I
gate
me
vnder
the
hatches
as
far
as
I
could
.
The
Captaines
pardoned
them
,
but
would
not
suffer
them
to
haue
any
more
wine
,
and
anon
the
tempest
ceased
.
To
this
effect
Athenaeus
;
Which
Story
I
doe
not
recite
to
moue
any
to
laugh
or
to
smile
,
but
rather
to
mourne
within
our selues
,
to
consider
the
corruption
of
mans
nature
,
whereby
that
which
God
hath
giuen
for
our
good
,
is
vnto
man
an
occasion
of
falling
.
Man
abideth
not
in
honour
,
●specially
if
he
drinke
too
much
,
but
may
be
compared
to
the
beast
that
perisheth
.
You
know
how
Noah
lay
,
What
Lot
did
,
What
brags
Benhadad
and
Belshazzar
made
,
What
Herod
promised
when
they
were
drunke
,
and
h●w
the
things
turned
to
their
shame
and
decay
.
It
is
wickednesse
to
turne
the
Grace
of
God
into
wantonnesse
,
and
it
is
madnesse
to
lose
ones-selfe
vtterly
,
to
enioy
the
pleasures
of
sinne
for
a
season
.
The
pleasure
of
the
thr●●●
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
one
line
,
as
one
said
,
it
hath
no
breadth
,
much
lesse
substance
in
it
.
The
breadth
of
the
throate
,
(
if
Bernards
measure
be
true
,
)
is
not
passing
two
fingers
;
Iohannes
Capistranus
,
of
whom
Aeneas
Syluius
writeth
at
large
,
Aeneas
Syluius
.
Vrspergensis
Paralipomen
.
and
for
my
purpose
Vrspergensis
in
his
Chronicles
.
This
fellow
comming
into
Germany
to
reforme
abuses
,
preuailed
so
farre
with
them
,
that
the
women
did
cast
away
their
vaine
apparell
and
gugawes
,
and
the
men
gathered
together
their
Tables
,
Dice
,
and
Cardes
,
and
burnt
them
.
But
this
Fryer
was
not
alone
,
he
had
an
associate
;
True
,
but
the
associate
did
onely
interpret
what
the
Fryer
did
deliuer
in
Latine
,
so
the
speech
,
or
exhortation
was
but
one
,
if
one
.
But
the
Turke
did
then
inuade
Christendome
,
and
then
very
feare
will
make
men
deuout
,
and
to
yeeld
easily
.
What
say
you
then
to
Pythagoras
?
Trogus
li.
20.
It
is
written
of
him
by
Trogus
,
That
being
alone
,
and
no
body
to
helpe
him
,
he
preuailed
so
farre
with
the
men
of
Crotona
,
that
of
dissolute
men
he
made
them
sober
,
of
wretchlesse
,
frugall
and
modest
;
the
women
also
layed
aside
their
shining
garments
and
attire
,
and
were
nothing
behind
the
men
for
all
kinds
of
temperancy
;
but
hee
tooke
paines
with
them
twenty
yeeres
together
.
What
say
you
then
to
the
Story
of
Polemo
in
Laertius
?
This
Polemo
being
ouertaken
with
drinke
,
Laert.
li.
4.
(
as
he
was
wont
to
be
,
)
broke
into
Xenocrates
his
Schoole
with
his
companions
,
of
a
purpose
to
daunt
him
,
and
to
driue
him
out
of
countenance
;
but
Xenocrates
treating
at
that
time
,
(
as
God
would
haue
it
,
)
of
Temperance
,
so
handled
the
matter
,
and
wrought
vpon
the
young
mans
conscience
,
that
he
began
to
be
ashamed
of
his
dissolute
course
,
and
became
such
a
Conuert
,
and
well
reformed
,
that
there
was
not
the
like
to
him
among
all
Xenocrates
his
Scholars
,
and
after
his
death
became
his
successor
.
Now
could
a
Lecture
of
a
Philosopher
preuaile
with
a
deplorate
youth
then
,
and
shall
not
the
Sermon
of
a
Preacher
,
nay
,
of
many
Preachers
preuaile
with
them
,
that
either
are
,
or
should
be
more
stayed
now
?
Where
is
the
Lord
God
of
Eliah
?
Lactant.
lib.
3.
cap.
26.
Where
is
the
force
of
the
Word
that
Lanctantius
speaketh
of
Da
mihi
virum
qui
sit
iracundus
,
&c.
Giue
me
a
man
that
is
neuer
so
loose
and
vnbridled
,
with
a
few
of
the
Words
of
God
I
will
bring
him
into
good
order
and
compasse
.
Is
the
power
of
God
shortened
,
or
is
not
the
naughtinsse
of
man
increased
?
This
is
that
which
the
Rabbins
doe
say
,
Ba
lithar
mesaijegim
otho
,
When
a
man
doth
his
good
will
,
(
and
that
good
will
is
also
of
God
,
God
worketh
in
vs
both
the
will
and
the
deed
,
as
it
is
in
the
Philippians
,
)
when
,
I
say
,
he
doth
not
ponere
obicem
,
(
as
the
Schoolemen
speake
,
)
resist
the
holy
Ghost
,
as
the
Scripture
phraseth
it
;
then
loe
,
the
Lord
is
neere
vnto
them
that
call
vpon
him
,
Briefely
,
this
is
that
which
Clemens
Alexandrinus
putteth
vs
in
mind
of
.
As
in
the
play
of
tossing
the
Ball
,
it
is
not
enough
for
one
of
the
players
to
be
cunning
in
throwing
of
it
,
but
the
other
player
also
must
take
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
handsomely
,
finely
,
or
else
the
Ball
will
goe
downe
.
So
when
the
Lord
shall
say
to
vs
,
Behold
me
,
Behold
me
,
seeke
ye
my
face
,
If
we
doe
not
answere
,
Thy
face
,
Lord
,
will
we
seeke
,
we
are
here
ready
to
doe
thy
will
,
O
God
;
if
we
stop
our
eares
against
his
calling
,
harden
our
hearts
against
his
knocking
,
we
can
blame
no
body
but
our selues
,
if
the
Word
become
vnprofitable
to
vs
.
The
summe
of
all
is
this
;
Beware
of
Drunkennesse
,
doe
ye
beware
of
it
euery
one
,
specially
young
men
,
and
that
you
may
escape
Drunkennesse
,
take
heed
of
drinking
much
wine
and
strong
drinke
,
otherwise
you
will
fall
into
the
extremity
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
without
serious
repentance
,
without
the
greater
repentance
will
bring
a
man
to
destruction
both
of
body
and
soule
.
The
Lord
saue
that
which
he
hath
bought
.
Amen
,
Amen
.
FINIS
.