FIVE
SERMONS
,
ON
II
COR.
V.
XX.
Preached
at
Cambridge
,
BY
JOHN
STOUGHTON
,
Doctor
in
Divinitie
,
sometimes
Fellow
of
Immanuel
Colledge
in
Cambridge
,
late
of
Aldermanbury
,
London
.
Perfected
by
the
Author
in
his
life
time
.
1
Thess.
5.
12.
We
beseech
you
brethren
,
to
know
them
which
labour
among
you
,
and
are
over
you
in
the
Lord
.
Quanto
sublimitas
notior
,
tanto
humilitas
pretiosior
.
Bern.
in
Epist.
Dom.
2.
Serm.
LONDON
,
Printed
by
R.
B.
for
Iohn
Bellamie
,
and
Ralph
Smith
,
and
are
to
be
sold
at
their
Shop
,
at
the
three
golden
Lions
in
Cornehill
,
neere
the
Royall
Exchange
.
1640.
2
CORINTH
.
5.
20.
-
1.
The
Connexion
and
Coherence
of
the
words
.
-
1.
The
occasion
of
them
.
-
1.
Imputations
cast
upon
the
Apostles
.
-
1.
Person
,
by
reason
of
his
meannesse
.
-
2.
Calling
,
by
reason
of
his
afflictions
.
-
2.
Removed
and
taken
away
:
4.
Chap.
7.
vers.
where
he
doth
plead
for
,
-
1.
The
excellencie
of
his
Function
.
-
2.
The
necessity
of
his
worke
:
though
afflictions
doe
attend
him
:
for
,
-
1.
Hope
of
reward
iuticeth
him
,
vers.
13.
of
the
4.
Chapter
,
and
10
of
the
5.
Chapter
.
-
2.
Feare
of
Punishment
incites
him
,
vers.
10.
11.
-
3.
Love
of
Christ
constraines
him
.
-
2.
Text
it selfe
.
-
2.
The
parts
of
the
Text
,
-
1.
Institution
of
an
Office
.
-
2.
Execution
of
it
.
-
3.
Explication
of
the
words
.
-
1.
Subject
,
we
:
3.
degrees
of
latitude
,
as
it
respects
,
-
1.
Himselfe
.
-
2.
All
his
fellow
Apostles
.
-
3.
All
his
fellow
Labourers
.
-
1.
As
it
respects
himselfe
,
he
speakes
in
the
plurall
number
,
where
is
,
-
1.
The
Language
of
humility
.
-
2.
A
Mysterie
of
wisdome
.
-
2.
As
it
respects
all
Apostles
:
who
do
,
-
1.
Agree
in
substance
of
commission
,
-
with
Ministers
.
-
2.
Differ
in
circumstance
of
execution
,
-
with
Ministers
.
-
They
differ
in
two
things
-
1.
Their
Mission
was
more
Authenticall
.
-
2.
Their
Motion
more
observable
.
-
2.
Ambassadors
.
-
1.
Comparison
holds
betweene
Ministers
and
Ambassadors
,
in
three
things
.
-
1.
They
are
both
messengers
.
-
2.
Both
from
Princes
.
-
3.
Both
about
matters
of
mutuall
behoofe
.
-
2.
The
disagreement
is
in
three
things
,
-
1.
Ambassadors
are
sent
,
because
Princes
themselves
cannot
bee
present
.
-
2.
Ambassadors
are
to
Princes
only
,
or
free
States
.
-
3.
Ambassadors
are
set
forth
with
some
beseeming
port
and
Pompe
.
-
3.
As
it
respects
all
his
fellow-Labourers
.
-
3.
For
Christ
:
who
may
be
conceived
,
-
1.
As
the
Author
.
-
2.
The
end
of
this
Ambassage
.
-
3.
Object
,
of
these
Ambassadors
.
-
4.
Doctrine
:
Ministers
are
Gods
Ambassadors
.
-
1.
Explication
.
-
1.
The
necessity
,
that
God
should
send
his
Ambassadors
to
us
.
-
1.
On
mans
part
,
miserable
extremitie
.
-
2.
On
Gods
part
,
most
feeling
and
free
compassion
.
-
2.
The
conveniencie
,
that
men
and
meane
men
should
be
sent
,
not
Angels
,
in
three
Reasons
.
-
1.
From
the
nature
of
the
thing
.
-
1.
Men
have
more
ordinary
and
visible
converse
with
men
.
-
2.
By
this
meanes
man
is
drawne
to
God
in
such
a
manner
,
as
is
suitable
to
his
nature
.
-
3.
By
this
meanes
the
gifts
of
grace
are
conveighed
,
as
by
a
conduit-pipe
,
by
the
same
nature
.
-
2.
It
is
most
profitable
for
man
.
-
1.
It
is
a
fruit
of
Christs
exaltation
,
and
a
reall
pledge
of
Gods
affection
.
-
2.
It
is
a
most
probable
and
likely
way
to
bring
men
to
God
▪
God
deales
.
-
1.
More
familiarly
with
us
.
-
2.
More
credibly
:
for
,
-
1.
Men
are
knowne
unto
us
:
-
2.
They
cannot
deceive
others
,
but
they
must
also
deceive
their
owne
soule
.
-
3.
They
confirme
their
owne
words
with
their
workes
.
-
4.
They
sometimes
set
a
seale
of
suffering
to
their
doctrine
.
-
3.
More
effectually
.
-
3.
It
is
the
strongest
bond
of
love
betweene
Christians
.
-
3.
Gods
gaines
most
glory
this
way
.
-
1.
He
magnifies
his
owne
Power
in
this
.
-
2.
Makes
tryall
of
the
obedience
of
his
children
.
-
2.
Proofe
:
by
demonstrations
taken
from
the
nature
of
the
doctrine
.
-
1.
The
antiquitie
of
their
doctrine
.
-
2.
Excellencie
of
their
Ambassage
.
-
1.
Subject
of
their
Doctrine
.
-
2.
Project
of
their
Doctrine
.
-
1.
Subject
they
teach
.
-
1.
Plainly
of
the
incomprehensible
distinction
of
the
Trinitie
,
&c.
-
2.
Truly
of
mans
blessed
integritie
,
and
cursed
Apostacie
.
-
3.
Clearely
of
a
strange
marriage
,
the
Divine
nature
with
the
humane
,
&c.
-
4.
Sweetly
of
humiliation
by
the
Law
,
of
vocation
by
the
Gospell
,
&c.
-
2.
The
project
of
their
Doctrine
:
the
salvation
of
man
,
which
is
,
-
1.
The
most
noble
and
necessary
worke
.
-
2.
Most
beseeming
the
greatnes
,
goodnes
,
and
wisdome
of
God
.
-
3.
Most
distant
from
the
reach
of
reason
.
-
3.
Efficacy
of
their
Ministerie
:
shewed
,
-
1.
In
generall
.
-
2.
In
particular
,
-
1.
Exten
sively
.
-
2.
Intensively
,
it
workes
.
-
1.
In
the
heart
.
-
2.
A
strange
worke
in
the
heart
,
both
those
in
regard
▪
-
1.
Of
the
act
it selfe
.
-
2.
Of
the
manner
of
working
.
-
1.
Without
any
helpe
,
ex
parte
subjecti
.
-
2.
Without
any
helpe
,
ex
parte
medii
:
or
thus
,
-
1.
They
worke
upon
the
heart
:
which
is
,
-
1.
The
most
free
.
-
2.
The
most
hard
of
any
thing
to
work
upon
.
-
2.
They
work
upon
the
heart
in
a
speciall
and
strange
manner
:
consider
,
-
1.
Act
it selfe
:
it
is
,
-
1.
A
Resurrection
.
-
2.
A
Generation
.
-
3.
A
New
creature
.
-
2.
Effect
,
-
3.
Termes
betweene
which
this
mutation
runs
.
-
3.
The
heart
conferres
nothing
to
this
worke
,
not
so
much
as
a
naturall
receptivitie
.
-
4.
All
this
is
done
with
weake
meanes
.
-
1.
Not
with
inticeing
words
of
eloquence
.
-
2.
But
with
humility
,
simplicity
,
and
plainnesse
of
speech
.
Extensively
,
the
efficacy
of
it
,
-
1.
Extends
to
all
Nations
.
-
2.
In
despite
of
all
opposition
.
-
3.
Application
.
-
1.
In
respect
of
those
that
enter
into
the
Ministerie
.
-
1.
To
those
that
are
in
authority
:
they
must
keepe
out
such
as
are
defective
.
-
1.
In
sound
understanding
.
-
2.
Insyncere
affection
.
-
3.
In
unblameable
conversation
.
-
2.
To
those
that
have
children
to
bring
up
,
and
doe
dedicate
them
to
Gods
service
,
let
them
not
be
the
gift
of
,
-
1.
Some
infirmitie
:
or
,
-
2.
Deformitie
.
-
3.
To
those
that
are
entring
into
the
ministerie
:
they
must
bethinke
themselves
of
all
.
-
1.
Helps
.
-
2.
Ornaments
that
may
-
1.
Grace
.
-
2.
Expedite
their
function
.
-
1.
A
rich
invention
.
-
2.
A
solid
judgement
.
-
3.
A
faithfull
memorie
.
-
4.
The
skill
of
Arts
and
Tongues
.
-
4.
To
those
that
are
too
forward
in
this
kinde
:
-
2.
In
respect
of
those
that
are
already
in
the
Ministerie
.
-
1.
For
instruction
.
-
1.
For
their
life
,
it
must
be
,
-
1.
Holy
.
-
2.
Exemplary
:
els
they
,
-
1.
Dishonour
-
1.
The
Countrey
,
from
whence
they
come
.
-
2.
The
Person
,
from
whom
they
come
.
-
2.
Dishearten
the
people
in
their
way
.
-
2.
For
their
Doctrine
:
the
title
of
Ambassadors
commends
many
things
unto
them
.
-
1.
Fidelity
:
they
must
not
goe
beyond
their
Commission
.
-
2.
Humility
.
-
3.
Diligence
:
inforced
from
,
-
1.
The
nature
of
their
Service
.
-
2.
The
authority
of
their
Master
.
-
3.
The
necessity
of
their
Errand
.
-
4.
The
Reward
of
their
service
.
-
5.
The
Punishment
of
their
neglect
.
-
4.
Courage
and
resolution
,
against
-
1.
Feare
.
-
2.
Flattery
.
-
1.
Feare
of
reproaches
,
nick-names
.
-
2.
Feare
of
the
frownes
of
men
.
-
3.
Feare
of
the
greatest
sufferings
:
feare
,
how
of
these
for
-
1.
If
wee
perish
,
wee
flourish
.
-
2.
Cowardise
is
crueltie
.
-
2.
To
those
that
are
eminent
in
the
Church
,
they
must
consider
,
-
1.
That
no
dignitie
can
make
them
so
truly
honourable
,
as
the
preaching
of
the
Gospell
.
-
2.
The
frequencie
of
this
dutie
is
no
disparagement
to
their
greatnes
.
-
3.
To
the
people
.
-
1.
Offer
no
discourtesie
to
those
Ambassadors
,
for
,
-
1.
God
gives
charge
they
should
be
inviolable
.
-
2
It
will
pull
all
Gods
judgements
upon
us
.
-
2.
Receive
them
as
the
Angels
of
God
:
give
,
-
1.
Attention
,
-
2.
Credit
,
-
3.
Obedience
-
to
their
words
.
-
1.
When
we
go
to
Gods
house
,
say
,
I
go
to
heare
what
Gods
Ambassadors
will
say
unto
me
.
-
2.
When
we
returne
with
benefit
,
say
,
-
Blessed
be
thou
,
and
-
Blessed
be
thy
counsell
,
and
-
Blessed
be
the
Lord
,
that
sent
thee
to
meet
me
this
day
.
2.
CORINTH
.
5.
20.
Now
then
we
are
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
,
be
ye
reconciled
to
God
.
I
Purposed
to
have
entred
into
these
words
abruptly
;
but
the
first
words
which
stand
as
it
were
in
the
porch
,
being
particles
of
speciall
inference
from
the
former
,
and
therefore
of
necessary
reference
to
them
,
tell
me
that
I
must
borrow
light
at
the
next
doore
,
that
I
may
walke
inoffensively
.
To
give
a
touch
then
of
the
coherence
.
You
may
take
notice
of
it
,
either
as
they
depend
upon
the
next
verses
immediately
going
before
,
or
as
they
stand
in
the
whole
building
,
and
are
as
it
were
woven
into
the
whole
frame
of
the
Apostles
discourse
.
The
connexion
with
the
precedent
verses
is
very
easie
and
perspicuous
:
you
may
areed
the
meaning
,
if
you
will
but
read
the
words
,
And
all
things
are
of
God
,
&c.
these
are
the
words
out
of
which
you
may
easily
draw
,
and
(
with
a
little
turning
of
the
wheele
of
your
understanding
)
as
it
were
spin
the
words
that
I
have
read
,
thus
:
We
have
a
commission
to
preach
the
word
of
reconciliation
,
that
is
the
good
will
of
God
,
for
reconciling
man
to
himselfe
by
the
bloud
of
Iesus
Christ
:
We
have
such
a
commission
from
God
:
Ergo
,
we
are
Ambassadors
for
Christ
.
But
there
is
something
more
difficulty
to
observe
how
these
make
to
the
generall
end
and
scope
of
the
Apostle
:
give
me
leave
to
go
back
a
little
,
and
take
the
advantage
of
a
run
,
that
I
may
the
better
open
the
meaning
of
these
words
.
The
faithfull
Apostle
(
as
it
is
the
condition
of
all
that
will
be
faithfull
)
met
with
many
rubs
and
much
opposition
at
Corinth
,
especially
from
the
Colledge
of
proud
Pharisees
and
learned
Rabbins
among
them
:
among
other
things
,
his
afflictions
were
laid
in
his
dish
,
and
that
scandall
of
the
meanenesse
of
his
person
,
was
interpreted
as
a
reall
prejudice
against
the
truth
of
his
profession
.
You
will
say
,
a
brutish
collection
,
and
against
a
common
rule
of
humanity
;
and
yet
,
to
say
truth
,
it
is
the
common
opinion
of
carnall
men
;
they
judge
of
Religion
by
these
outward
impertinencies
,
rather
than
appurtenances
,
they
cannot
fancy
the
truth
,
because
of
the
ragged
garment
that
she
weares
.
As
on
the
contrary
,
the
tyrant
boasted
that
the
Gods
approved
of
his
sacriledge
,
because
he
sailed
home
with
a
faire
gale
of
wind
:
Foelix
scelus
virtus
vocatur
,
Mischief
happy
in
the
successe
is
called
vertue
:
and
with
the
Papists
,
the
ostentation
of
the
prosperity
of
their
estate
,
is
the
best
demonstration
of
the
sincerity
of
their
religion
:
belike
they
have
clipt
the
wings
of
prosperity
(
as
the
Athenians
did
the
wings
of
victory
)
that
she
cannot
flie
away
from
their
Church
:
so
in
this
,
Iobs
friends
reason
thus
,
surely
thou
art
an
hypocrite
,
or
else
thou
hadst
never
come
to
this
:
And
the
Barbarians
in
the
Acts
conclude
thus
in
their
countrey
barbarous
Mood
and
Figure
,
when
they
saw
a
viper
upon
Pauls
hand
,
Chap.
7.
Vers
.
But
we
have
this
treasure
in
earthen
vessels
,
that
the
excellency
of
the
power
may
be
of
God
,
and
not
of
us
.
As
if
he
should
have
said
,
our
profession
is
honourable
,
though
our
person
be
contemptible
;
our
Ministery
is
a
treasure
,
though
we
Ministers
be
but
earthen
vessels
;
and
these
very
earthen
vessells
,
though
they
have
but
a
base
matter
,
yet
they
have
a
blessed
end
:
for
they
proclaim
to
all
the
world
,
that
the
excellency
of
the
power
is
of
God
,
and
not
of
us
.
Is
it
thus
,
might
some
man
say
,
and
is
there
nothing
then
that
comes
to
your
share
?
have
you
nothing
but
your
labour
for
your
paines
?
is
there
nothing
to
be
gotten
by
the
Gospell
but
blowes
and
persecution
?
Why
then
you
may
take
all
the
gaines
,
and
put
them
in
your
eye
(
as
we
use
to
speake
)
and
see
never
a
whit
the
worse
,
and
then
weep
them
out
againe
.
But
I
wonder
what
makes
you
so
faithfull
in
such
a
fruitlesse
thing
?
why
are
you
so
hot
for
that
which
yeelds
such
cold
recompence
?
The
Apostle
,
besides
the
excellency
of
his
function
,
alledges
three
reasons
why
afflictions
did
not
daunt
him
,
and
dash
him
out
of
countenance
,
but
he
held
on
his
course
and
diligence
in
publishing
the
Gospell
:
I
will
but
point
them
out
and
passe
them
over
.
1.
From
the
hope
of
a
blessed
reward
in
heaven
,
from
the
13.
Verse
of
the
4.
Chapter
to
the
10.
of
this
5.
2.
From
the
feare
of
just
punishment
,
and
a
curse
,
if
he
should
have
done
the
worke
of
the
Lord
negligently
,
in
the
10.
and
11.
Verse
of
this
Chapter
,
For
we
must
all
appeare
,
&c.
and
though
here
were
weight
enough
to
set
the
most
rusty
wheeles
a
going
:
yet
because
these
two
may
work
in
base
minds
,
and
are
in
themselves
but
sinister
ends
,
which
many
that
seem
to
goe
streight
,
may
looke
a
squint
upon
:
feare
in
the
foreward
,
and
reward
and
hope
in
the
rereward
marshall
all
his
forces
,
and
love
in
the
maine
battell
,
or
rather
,
tota
in
toto
&
tota
in
qualibet
parte
,
animates
every
one
to
valour
and
victory
;
punishment
is
servile
,
and
hope
of
reward
mercenary
.
He
addes
a
third
motive
,
which
is
the
peculiar
character
of
a
Christian
mind
,
and
that
is
love
,
in
the
14
vers.
of
this
Chap.
For
the
love
of
Christ
constraineth
us
,
this
is
that
which
winds
up
his
affections
to
that
intention
of
zeal
and
fervencie
.
And
I
pray
mark
the
words
.
Reward
hath
an
attractive
,
and
punishment
an
impulsive
,
but
love
hath
a
compulsive
facultie
.
Reward
drawes
him
,
punishment
drives
him
,
but
love
hales
him
forward
,
to
the
discharge
of
his
duty
:
Hope
like
a
tender
Mother
entices
him
with
a
reward
,
feare
like
a
severe
Master
incites
him
with
punishment
,
but
love
like
a
Soveraigne
Lord
commands
him
.
Hope
hales
before
him
,
and
feare
blowes
behind
him
,
and
both
on
each
side
row
him
,
but
love
within
him
like
the
very
soule
of
obedience
teaches
him
a
naturall
motion
.
Behold
againe
a
strange
agreement
,
force
and
freedome
,
violent
and
voluntary
,
necessity
and
liberty
met
together
,
and
married
;
and
which
is
more
,
the
most
pure
liberty
with
the
most
powerfull
necessity
,
For
the
love
of
Christ
constraineth
us
,
the
sweetest
natured
affection
.
Love
is
growne
a
tyrant
and
will
needs
force
and
ravish
the
virgin
,
freedome
of
will
;
which
hitherto
hath
been
inviolate
.
Love
constrains
not
by
forcible
but
by
loving
necessitie
,
as
Plato
speakes
.
Now
we
being
Ambassadors
for
Christ
,
hope
invites
us
,
and
feare
commands
us
,
and
love
constraines
us
to
strive
for
our
victory
,
to
see
for
our
safety
,
to
condescend
to
your
infirmity
in
the
faithfull
execution
of
our
ministery
,
and
therefore
in
all
earnest
,
obedient
,
and
humble
manner
,
we
pray
you
be
ye
reconciled
to
God
.
I
have
made
bold
to
crop
these
few
tops
of
flowers
out
of
this
Divine
Garden
which
lies
before
my
text
,
where
I
must
dwell
something
longer
,
and
I
meane
to
scruze
the
juyce
of
them
into
my
following
discourse
.
And
therefore
if
you
find
that
it
shall
taste
of
this
coherence
,
you
see
the
ingreedients
,
you
need
not
suspect
the
operation
.
The
summe
of
the
words
is
the
summe
of
the
Word
of
God
,
they
are
a
little
Bible
,
an
Enchiridion
of
the
whole
volume
,
all
the
letters
are
compendiously
abbreviated
in
these
few
characters
,
all
the
particular
words
cast
up
into
this
totall
summe
,
all
the
silver
sayings
reduced
into
this
golden
sentence
,
that
it
may
be
more
portable
.
We
pray
you
be
ye
reconciled
to
God
,
for
here
is
the
knowledge
of
God
;
we
pray
you
be
ye
reconciled
to
God
,
here
is
the
knowledge
of
man
;
we
pray
you
be
ye
reconciled
to
God
,
here
is
the
knowledge
of
him
that
is
both
God
and
man
;
we
pray
you
in
Christs
stead
,
be
ye
reconciled
to
God
,
here
is
the
knowledge
of
them
that
are
sent
from
God
to
man
,
to
bring
man
to
God
.
We
pray
you
in
Christs
stead
be
ye
reconciled
to
God
.
I
shall
not
be
curious
in
laying
out
the
parts
,
a
popular
argument
will
be
content
with
a
popular
distribution
,
I
will
but
let
the
words
fall
into
your
eares
and
they
will
breake
themselves
into
two
parts
.
Now
therefore
we
are
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
be
ye
reconciled
to
God
.
You
see
the
words
of
their
owne
accord
fall
into
two
parts
.
1.
Yee
have
the
Ambassadors
,
2.
The
Embassage
:
The
Ambassadors
in
the
first
words
,
We
are
Ambassadors
for
Christ
,
The
Embassage
in
the
rest
;
and
then
the
last
words
of
the
first
part
[
for
Christ
]
are
as
it
were
the
corner
stone
,
in
which
the
two
buildings
are
coupled
;
the
middle
ring
,
in
which
the
two
extreames
are
joyned
;
the
communis
terminus
,
in
which
the
two
parts
are
continued
;
the
joynts
upon
which
they
turne
themselves
,
and
clasp
one
with
another
:
and
perhaps
I
may
expresse
the
same
thing
in
better
termes
,
if
I
call
the
first
the
charge
,
the
second
the
discharge
;
the
first
,
the
institution
of
an
Office
;
the
second
,
the
execution
of
it
:
In
the
first
,
we
have
one
Proposition
consisting
of
a
simple
antecedent
,
and
a
triple
consequent
;
the
antecedent
We
,
we
are
Ambassadors
for
Christ
:
the
primary
consequent
is
Ambassadors
;
We
are
Ambassadors
,
which
is
attended
with
a
double
illustration
,
and
so
altogether
make
a
treble
attribution
,
as
I
told
you
:
First
from
the
Object
about
which
they
are
employed
,
for
Christ
;
We
are
Ambassadors
for
Christ
:
The
second
from
the
Author
,
by
whom
they
are
imployed
,
from
God
;
We
are
Ambassadors
for
Christ
from
God
:
indeed
this
is
implyed
in
the
text
,
but
must
be
supplyed
out
of
the
context
,
as
you
may
see
easily
,
and
shall
see
shortly
.
This
is
the
first
part
,
and
the
second
is
like
unto
it
,
as
our
Saviour
said
of
the
Commandements
:
for
there
we
have
one
proposition
likewise
,
which
hath
a
sensible
proportion
with
the
former
,
but
yet
accompanied
with
some
remarkable
alterations
:
for
,
1.
It
consists
of
a
triple
antecedent
,
and
a
simple
consequent
cleane
contrary
to
it
.
2.
That
which
was
the
consequent
before
hath
shifted
his
place
,
and
is
now
become
the
antecedent
,
the
whole
being
enriched
with
a
new
consequent
,
which
was
not
in
the
former
.
3.
The
three
parts
of
the
consequent
have
had
a
remove
,
that
which
was
last
,
is
commended
and
preferred
to
be
first
;
and
which
was
first
,
is
degraded
and
rejected
to
be
last
;
only
the
middle
,
as
the
center
,
is
unmooved
.
And
now
thus
it
is
;
We
are
Ambassadors
for
Christ
from
God
,
ther
's
the
antecedent
,
peeced
out
with
the
three
parts
of
the
former
consequent
:
pray
you
be
ye
reconciled
to
God
,
ther
's
the
consequent
,
but
the
order
of
the
parts
are
inverted
:
for
they
should
run
as
I
propounded
them
,
but
they
are
propounded
so
,
that
they
run
cleane
backward
in
a
[
*
](A13010-e3480-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
retrograde
motion
,
as
the
Artists
speake
:
We
as
Ambassadors
for
Christ
from
God
,
comming
from
God
,
as
though
God
did
beseech
you
by
us
,
comming
for
Christ
,
in
Christs
stead
,
or
in
Christs
name
:
comming
as
Ambassadors
or
Orators
,
do
play
the
Orators
,
we
pray
you
be
ye
reconciled
to
God
.
The
last
point
of
the
first
,
is
the
first
of
the
last
;
and
the
last
of
the
last
,
is
the
first
of
the
first
,
and
so
they
close
together
much
like
the
figure
which
the
Rhetoricians
called
[
*
](A13010-e3500-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
circular
figure
,
and
more
like
the
yeare
,
of
which
the
Poet
,
Atque
in
se
sua
per
vestigia
vertitur
annus
.
So
that
ye
have
in
these
words
two
propositions
,
like
two
Semicircles
,
and
we
is
the
Center
upon
which
they
both
move
;
like
two
Hemisphears
,
and
we
is
the
Horizon
,
which
divides
the
superiour
from
the
inferiour
;
both
which
together
make
one
solid
Globe
,
and
we
is
the
Diameter
,
that
cuts
it
into
equall
portions
,
a
Semicircle
of
being
,
and
a
Semicircle
of
operation
;
an
Hemisphear
of
office
,
and
an
Hemisphear
of
action
:
The
first
,
We
are
Ambassadors
for
God
,
The
second
,
We
as
Ambassadors
pray
you
to
be
reconciled
to
God
.
The
contriving
of
these
rooms
was
so
perplexed
,
that
I
am
afraid
my
speech
hath
not
given
window
enough
to
let
in
light
enough
to
cleare
the
passages
:
I
am
sure
I
am
glad
that
I
have
wound
my selfe
out
of
this
intricate
Labyrinth
,
though
I
were
to
breake
the
clue
that
guided
me
,
and
the
thread
of
my
discourse
presently
.
But
now
we
have
cut
out
the
stuffe
,
we
must
goe
about
to
make
up
the
garment
.
To
begin
with
the
first
.
As
the
Stars
in
the
Firmament
have
a
double
vertue
,
of
illumination
and
influence
,
whereby
they
communicate
themselves
to
the
inferiour
bodies
:
So
hath
every
text
in
holy
writ
,
an
illumination
of
truth
upon
the
understanding
,
and
an
influence
of
grace
and
goodnesse
upon
the
will
;
and
therefore
I
will
endeavour
to
shew
your
apprehensions
the
light
of
truth
in
the
explication
of
the
words
,
so
that
they
may
shed
their
influence
of
grace
upon
your
affections
in
their
application
.
The
first
word
that
offers
it selfe
to
our
confideration
,
is
the
subject
we
:
which
though
it
be
so
concrete
with
that
which
followes
in
the
originall
that
it
hath
lost
it selfe
,
for
there
all
that
sentence
is
wrapped
up
in
one
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
as
the
lesser
Starres
when
they
have
approached
in
too
near
a
degree
of
propinquity
to
the
Sunne
,
as
it
were
conscious
of
their
own
presumption
,
they
dare
not
be
seene
,
or
else
they
forfeit
their
light
to
the
Sunne
their
soveraigne
,
and
are
eclipsed
.
Yet
a
good
Logician
,
with
his
Prometheus
fire
,
would
sever
these
heterogeneals
,
and
resolve
them
into
their
pure
and
primitive
natures
,
and
then
would
appeare
a
paire
of
arguments
,
besides
the
yoke
that
holds
them
together
,
as
our
translation
renders
it
,
We
are
Ambassadors
.
Well
then
,
that
first
word
(
that
we
may
take
the
just
measure
of
the
meaning
of
it
)
must
be
considered
in
three
degrees
of
latitude
.
1.
It
respects
himselfe
.
2.
All
his
fellow
Apostles
.
3.
All
his
Fellow-labourers
in
the
Lords
harvest
.
The
body
of
it
moves
within
himselfe
,
as
in
his
proper
and
particular
Spheare
,
the
beames
are
cast
abroad
upon
all
the
Apostles
in
a
direct
and
perpendicular
line
,
the
beautie
and
lustre
diffuseth
it selfe
yet
further
in
an
unpartiall
liberality
to
every
Minister
of
the
Word
;
I
,
and
they
,
and
all
,
we
are
Ambassadors
for
Christ
.
1.
Himselfe
,
I
,
who
was
an
abortive
birth
,
a
stranger
,
a
wolfe
,
a
persecutor
,
a
traitor
,
an
enemy
to
the
grace
of
God
,
in
my
best
principles
of
nature
;
I
am
become
,
by
the
rich
mercy
of
God
,
a
darling
sonne
,
a
Subject
,
a
Shepheard
,
a
Preacher
,
a
Favourite
,
an
Ambassador
of
the
grace
of
God
in
Iesus
Christ
:
I
am
an
Ambassador
.
Thus
the
Apostle
chewes
as
it
were
upon
his
office
,
as
the
wounded
Hart
upon
the
famous
Dictamum
,
and
all
the
poisoned
Arrowes
of
reproach
and
obloquy
,
drop
off
.
Thus
he
shakes
the
Viper
off
his
hand
,
which
those
barbarous
enemies
thought
to
have
beene
deadly
▪
but
the
reason
why
he
speakes
in
the
plurall
number
,
is
because
of
humility
partly
,
and
partly
of
wisedome
.
It
is
the
language
of
humility
,
when
a
man
is
urged
to
a
necessary
[
*
](A13010-e3710-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
selfe-praise
,
and
forced
by
the
importunity
of
others
,
to
vindicate
himself
,
yet
to
qualifie
his
speech
as
much
as
may
be
.
So
doth
the
Apostle
here
excellently
,
it
seemes
good
to
him
to
distribute
this
honour
to
many
,
that
he
may
not
seeme
to
attribute
too
much
to
himselfe
,
and
this
plurall
number
is
a
phrase
of
singular
humility
,
and
thus
the
stile
of
Princes
runnes
(
we
will
and
our
pleasure
)
joyning
their
Counsell
or
the
whole
State
with
themselves
:
For
I
rather
take
that
frequent
anomalie
for
an
intimation
of
modesty
,
then
of
majestie
,
though
I
am
not
ignorant
how
others
apprehend
it
.
Again
here
is
a
mystery
of
wisdome
in
this
word
.
For
as
a
Deere
that
is
eagerly
pursued
will
immerse
it selfe
into
the
whole
heard
,
that
so
she
may
suspend
the
violence
of
the
chase
,
by
the
ambiguity
of
the
choise
in
such
variety
of
game
:
So
Paul
being
singled
out
by
calumny
,
doth
mingle
himselfe
with
the
whole
fellowship
of
Apostles
.
Or
as
one
in
danger
of
arresting
will
take
sanctuary
in
some
priviledged
place
:
So
Paul
takes
sanctuary
at
the
Colledge
of
Apostles
.
2.
This
word
besides
the
particular
appropriation
which
it
hath
to
Paul
himselfe
,
must
needs
be
interpreted
,
according
to
the
true
propriety
of
the
number
,
and
meaning
;
and
so
it
extends
it selfe
.
1.
To
all
the
Apostles
.
2.
To
all
Ministers
of
the
Word
,
both
of
them
are
Ambassadors
,
for
they
agree
in
the
substance
of
their
commission
,
though
there
be
some
difference
in
the
circumstance
of
the
execution
:
the
Apostolike
office
,
indeed
,
carried
a
more
lively
resemblance
of
an
Ambassage
,
then
the
ordinary
Ministery
,
in
two
regards
.
1.
They
were
authorized
by
Christ
himselfe
,
and
so
received
their
instructions
immediately
from
his
mouth
,
who
is
the
King
of
the
Church
;
and
accordingly
were
furnished
with
all
sufficiencies
,
by
the
inspiration
of
his
Spirit
;
they
bestowed
not
much
time
and
travaile
to
speake
forreine
languages
,
(
a
thing
necessary
for
Ambassadors
)
but
as
Esaie's
tongue
was
touched
by
a
Seraphim
with
a
cole
from
the
Altar
,
so
they
had
cloven
and
fiery
tongues
,
bestowed
on
them
by
the
Spirit
:
beside
that
,
they
had
the
gift
of
miracles
,
as
it
were
the
broad
seale
of
Heaven
,
annexed
to
their
letters
of
credit
.
But
with
our
Ministers
it
is
not
so
,
but
they
are
brought
up
at
the
feet
of
Gamaliel
,
and
trained
up
in
the
Schooles
of
the
Prophets
,
and
purchase
their
abilities
(
as
he
in
the
Acts
did
his
freedome
)
with
a
great
summe
of
labour
,
and
time
,
and
cost
:
and
then
the
Church
the
Spouse
of
Christ
,
since
her
Lords
departure
,
as
a
Matron
,
weares
the
keyes
of
authority
at
her
girdle
,
opens
to
them
a
doore
of
utterance
and
admits
them
to
the
service
of
the
Altar
.
As
they
had
a
more
authenticall
mission
,
so
they
had
a
motion
more
observable
,
which
addes
as
it
were
life
and
spirit
to
the
image
,
and
picture
of
Ambassadors
.
They
were
dispatched
into
all
coasts
and
corners
of
the
world
;
but
ours
are
fastned
to
some
one
place
,
like
pillars
of
residence
;
but
notwithstanding
these
petty
differences
,
seeing
they
have
the
same
sphear
of
activity
,
in
which
they
moove
,
to
reconcile
men
to
God
,
and
the
same
Sun
of
authority
,
by
which
they
moove
,
the
power
of
the
Church
,
being
the
power
of
Christ
derived
to
her
,
(
as
we
call
them
the
Kings
officers
,
who
are
created
not
immediately
by
his
Majestie
,
but
in
vertue
of
his
power
and
in
subordination
to
his
Royall
prerogative
)
And
lastly
,
seeing
the
similitude
may
be
preserved
entire
in
both
,
though
this
variety
be
confessed
:
there
being
a
difference
in
the
type
Ambassadors
,
much
like
that
in
the
antitype
of
Ministers
;
so
that
either
may
answer
the
patterne
:
And
our
ordinary
Ministers
sute
with
agents
or
leiger
Ambassadors
,
as
the
Apostles
came
neerer
to
extraordinary
.
In
all
these
respects
they
also
being
included
,
the
whole
extent
of
this
word
We
hath
three
degrees
:
1.
Himselfe
,
2.
All
his
fellow
Apostles
,
3.
All
his
fellow-labourers
in
the
Lords
harvest
.
I
have
made
some
haste
,
but
the
time
I
feare
hath
over
runne
me
much
,
and
therefore
for
that
which
is
behind
of
the
explication
,
I
will
lay
downe
but
the
rude
lineaments
,
and
proportion
,
and
leave
the
perfect
colours
and
complexion
to
another
time
.
The
second
word
(
Ambassadors
)
is
a
speech
borrowed
from
Princes
Courts
,
and
applyed
to
Christ
his
Church
,
by
a
decent
analogy
.
Ambassadors
are
messengers
from
one
Prince
or
State
to
another
,
about
such
affaires
as
concerne
both
.
You
may
observe
three
moments
of
being
,
in
this
rude
description
;
and
accordingly
draw
out
three
paralell
lines
,
in
which
,
the
termes
of
comparison
do
runne
along
one
by
another
in
a
sweet
proportion
.
1.
They
are
both
Messengers
.
2.
They
are
both
from
Princes
.
3.
They
are
both
about
matters
of
mutuall
behoofe
.
But
,
because
you
know
a
similitude
is
a
tender
thing
,
and
must
be
gently
handled
,
you
must
not
squeize
it
too
much
,
and
stretch
it
too
farre
,
lest
you
breake
the
harmony
and
analogy
,
the
Musicke
and
Logicke
of
the
parts
;
I
shall
pray
you
to
carry
along
with
you
three
maine
discords
in
which
they
jarre
,
least
promising
your selves
an
harmony
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
every
note
and
point
;
you
be
offended
too
much
with
every
harshnesse
and
inequality
.
1.
Ambassadors
are
therefore
sent
from
Princes
,
because
them selves
cannot
be
present
every
where
:
but
the
Lord
of
these
Ambassadors
,
as
he
is
in
no
predicament
of
time
,
because
he
inhabiteth
eternity
;
so
he
is
in
no
vbi
,
but
ubiquity
.
2.
Ambassadors
are
directed
to
Princes
only
,
or
free
Estates
,
and
that
from
some
Peere
,
who
can
neither
claime
subjection
of
them
,
nor
superioritie
over
them
to
whom
he
sends
.
But
these
are
sent
to
subjects
,
to
vassalls
,
to
rebels
;
from
him
,
to
whom
all
owe
an
oath
of
allegiance
;
to
whose
supremacy
,
the
highest
must
subscribe
;
to
whose
soveraigntie
,
all
the
sonnes
of
the
mighty
are
obnoxious
in
a
politicall
,
naturall
,
essentiall
order
of
dependance
.
3.
Ambassadors
are
set
forth
with
some
beseeming
port
and
pompe
,
that
they
may
sustaine
the
person
of
majestie
,
and
support
the
majestie
of
the
person
,
whom
they
represent
.
But
with
these
it
is
nothing
so
,
the
Chariots
of
their
glory
,
are
the
shame
of
their
Lords
house
,
who
,
to
speak
with
reverence
,
is
like
some
rich
Gentleman
in
the
Countrey
,
who
in
a
bravery
,
scornes
to
bee
brave
.
The
third
word
of
the
Text
remaines
,
[
for
Christ
]
which
may
beare
a
threefold
construction
:
wherein
Christ
may
be
conceived
,
either
,
as
the
author
,
or
the
end
,
the
Alpha
and
Omega
of
this
Ambassage
,
or
thirdly
,
the
object
of
these
Ambassadors
,
the
center
,
and
circumference
of
their
imployment
.
But
I
promised
but
a
delineation
of
these
things
:
only
give
me
leave
to
close
up
all
,
with
one
observation
out
of
the
words
:
I
noted
before
that
this
sentence
[
We
are
Ambassadors
]
is
closer
trussed
up
in
the
Originall
,
into
one
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
word
of
a
precious
emphasis
,
which
is
much
abated
,
and
very
dilute
,
almost
lost
in
the
translation
;
for
that
word
of
action
,
signifying
the
office
,
may
tell
us
so
much
in
our
eares
,
that
those
officers
must
be
men
of
action
,
they
must
be
of
a
nimble
and
active
constitution
.
The
men
of
the
earth
may
be
of
a
more
dull
and
sad
temper
,
they
may
fold
their
armes
,
they
may
stretch
themselves
upon
their
beds
of
Ivory
,
and
turne
themselves
upon
them
,
as
the
doore
turnes
upon
the
hinges
:
But
these
Messengers
of
Heaven
,
must
be
like
Heaven
in
perpetuall
motion
:
They
may
well
fall
to
a
motus
trepidationis
,
if
they
but
once
forget
their
daily
progresse
.
They
that
preach
Christ
the
Sonne
of
righteousnesse
,
must
be
like
the
Sunne
,
who
commeth
forth
of
his
chamber
,
like
a
bridegroome
,
and
rejoyceth
to
runne
his
race
,
as
a
mighty
man
;
and
yet
when
they
have
done
all
,
there
will
be
many
sonnes
of
darknesse
,
that
will
live
in
a
night
of
security
,
and
sleepe
and
snort
in
sinne
:
there
will
be
many
cold
professors
,
that
are
frozen
to
their
lusts
,
and
will
not
be
thawed
by
that
Divine
Lamp
,
and
melted
into
the
teares
of
true
repentance
.
And
therefore
this
translation
,
We
are
Ambassadors
,
nimis
lentum
est
:
We
ergo
Ambassadors
,
hoc
quoque
est
nimis
lentum
.
These
Ministers
must
fly
,
like
the
Cherubims
that
give
attendance
in
the
presence
of
God
,
they
must
have
sixe
winges
for
expedition
,
in
the
execution
of
his
will
:
they
have
wings
upon
their
feet
,
a
strange
thing
,
wings
upon
their
feet
;
no
they
cannot
foot
it
fast
enough
,
but
they
must
speed
their
race
with
flight
,
remis
velísque
,
the
booke
they
carry
,
is
such
as
the
Prophet
saw
,
a
flying
booke
;
and
Christ
himselfe
in
their
ministery
,
sitteth
betweene
the
Cherubims
,
and
rideth
upon
the
wings
of
the
winde
,
and
so
communicates
himselfe
to
all
Nations
.
2.
CORINTH
.
5.
20.
Now
then
we
are
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
,
be
ye
reconciled
to
God
.
YOU
may
remember
,
that
I
proceeded
thus
farre
the
last
time
,
to
lay
downe
the
coherence
of
these
words
,
with
the
former
,
and
to
lay
open
the
particulars
in
them
contained
.
The
first
point
of
Doctrine
,
that
we
started
then
,
was
,
That
Ministers
of
the
Word
,
are
Gods
Ambassadors
.
I
touched
lightly
both
the
circumstantiall
differences
,
which
might
be
objected
;
and
the
substantiall
agreement
,
which
must
be
observed
,
as
it
was
intended
,
in
this
metaphoricall
speech
;
and
there
we
coupled
up
.
And
though
I
determined
then
,
to
have
gone
overthem
more
fully
,
yet
because
I
foresee
many
things
to
be
delivered
,
I
will
rather
passe
them
over
;
contenting
my selfe
,
with
that
which
hath
beene
spoken
,
and
descend
to
the
confirmation
of
the
truth
propounded
.
But
there
is
one
thing
crosses
the
way
,
and
comes
betweene
me
and
my
purpose
:
For
,
perhaps
there
are
some
here
,
who
considering
the
name
and
nature
of
this
exercise
,
will
demand
,
or
rather
,
command
and
challenge
the
resolution
of
a
question
,
before
I
goe
any
farther
.
For
what
necessity
can
be
imagined
,
that
God
should
send
his
Ambassadors
to
us
;
or
,
if
that
be
supposed
,
what
conveniency
may
be
conceived
,
that
men
,
and
meane
men
should
be
imployed
in
so
honourable
a
service
?
To
the
first
part
of
the
question
,
I
shall
shape
an
answer
briefly
.
Looke
as
some
royall
King
,
when
his
naturall
subjects
,
have
unnaturally
rebelled
,
and
taken
up
armes
against
him
;
(
like
the
churlish
Israelites
,
We
have
no
portion
in
David
,
no
inheritance
in
the
sonne
of
Ishai
,
every
man
to
his
tents
O
Israel
.
)
that
he
may
curb
their
insolencie
,
with
the
bridle
of
Soveraigne
authority
;
is
ready
to
send
forth
a
decree
of
wrath
,
by
the
hand
of
the
messengers
of
death
:
But
the
young
Prince
,
out
of
his
speciall
grace
and
princely
compassion
,
stepping
betweene
them
and
the
blow
,
and
interceeding
for
them
,
is
intreated
to
reverse
the
sentence
,
and
dispatch
a
Proclamation
of
pardon
,
to
all
such
of
them
as
within
the
prefixed
period
shall
return
to
their
obedience
:
So
we
having
committed
high
treason
,
against
the
most
High
,
in
most
ungracious
manner
,
and
lifted
up
the
hand
against
our
Maker
(
like
the
proud
tyrant
that
belched
forththis
,
Who
is
God
,
that
we
should
obey
him
?
or
who
is
the
Lord
,
that
we
should
serve
him
?
)
whose
hands
had
but
even
then
fashioned
us
;
and
the
decree
of
death
being
gone
forth
against
us
,
Thou
shalt
dye
the
death
;
Christ
Iesus
the
eternall
Sonne
of
God
,
the
Prince
of
peace
,
hath
interposed
himselfe
for
us
,
and
latched
the
blow
(
that
would
have
sunk
us
to
Hell
)
upon
his
owne
body
,
which
he
gave
for
us
on
the
Crosse
;
that
so
reconciliation
being
made
in
his
blood
,
the
Father
might
be
well
pleased
in
him
,
to
speake
peace
unto
us
,
and
proclaime
a
free
pardon
to
all
that
should
believe
,
by
the
silver
Trumpet
of
the
Gospell
:
Returne
,
returne
,
for
why
will
ye
die
ô
house
of
Israel
?
This
is
the
necessity
:
wherein
you
may
observe
on
mans
part
,
no
meritorious
excellencies
,
but
miserable
extremity
:
On
Gods
part
,
no
forcible
compulsion
,
but
a
most
feeling
and
free
compassion
,
that
caused
him
to
visite
us
,
with
these
comfortable
messengers
.
And
this
I
might
exemplifie
in
all
,
if
I
would
run
through
all
kinde
of
Ambassages
.
As
,
some
are
to
moove
,
and
make
marriages
:
So
is
this
,
to
espouse
the
Soule
to
a
noble
Bridegroome
,
even
Iesus
Christ
.
Some
are
for
commerce
and
traffick
;
and
so
is
this
:
that
we
might
have
a
secure
and
sweet
entercourse
with
the
Lord
,
as
once
we
had
,
before
the
league
was
broken
in
Paradise
,
in
integrity
:
that
the
Lord
might
transport
us
to
that
aureum
vellus
,
the
robe
of
Christs
righteousnesse
,
who
was
the
Lambstain
from
the
beginning
of
the
world
;
that
Pearle
of
price
,
that
rich
Margarite
,
the
Kingdome
of
Heaven
;
and
might
receive
againe
of
us
,
by
way
of
exchange
,
(
a
poore
exchange
,
but
very
precious
in
his
sight
)
our
humble
and
thankfull
obedience
.
But
which
way
soever
you
please
to
patterne
the
materials
of
the
similitude
,
you
shall
find
no
other
motive
but
what
I
said
before
,
Gods
incomparable
mercy
,
beholding
with
a
tender
and
compassionate
eye
,
mans
irrecoverable
misery
.
This
may
suffice
for
a
taste
of
a
farther
answer
,
to
the
first
point
in
the
question
,
concerning
the
necessity
why
God
sends
Ambassadors
;
for
I
should
but
anticipate
my
following
discourse
,
if
I
should
labour
to
give
the
full
satisfaction
.
The
second
point
comes
now
to
be
considered
.
For
if
there
must
needs
be
Ambassadors
,
why
are
not
some
of
those
glorious
Cherubims
,
and
Seraphims
,
that
shine
with
knowledge
,
and
burne
with
zeale
,
that
cry
,
holy
,
holy
,
holy
,
Lord
God
of
Sabbath
;
that
like
courtiers
of
the
King
of
Heaven
,
attend
upon
his
Royall
person
,
and
behold
the
face
of
their
heavenly
Father
,
continually
ready
to
execute
his
will
and
pleasure
;
why
are
not
some
of
these
preferred
to
this
honour
?
I
am
sure
such
a
liturgie
,
might
well
beseeme
the
highest
Hierarchie
;
such
a
message
,
the
tongue
of
Angels
;
such
supernaturall
truths
,
such
Angelicall
and
Seraphicall
Doctors
.
And
who
more
fit
to
dispence
the
Word
of
God
,
the
heavenly
Mannah
,
the
food
of
Angels
,
then
the
sonnes
of
God
,
then
Angels
?
Who
can
tell
me
the
mistery
of
this
strange
proceeding
,
that
they
should
be
neglected
,
and
man
exalted
to
this
dignity
?
May
not
every
one
presume
to
refuse
this
office
without
presumption
,
and
disobey
such
a
command
,
without
disobedience
;
or
will
not
such
presumption
,
be
counted
humility
;
and
such
disobedience
,
modestie
?
As
Moses
when
he
should
have
gone
in
Gods
errand
,
What
am
I
,
that
I
should
goe
to
Pharaoh
,
or
deliver
the
children
of
Israel
out
of
Egypt
?
I
am
with
thee
;
as
if
he
should
have
said
,
count
not
only
the
multitude
of
enemies
,
and
the
likelyhoods
of
opposition
,
as
Antigonus
his
Admirall
did
,
when
he
told
him
,
that
the
enemies
number
farre
exceeded
his
;
but
how
many
do
ye
set
me
against
,
said
the
King
?
but
looke
about
you
and
see
who
is
with
you
,
Behold
I
am
with
thee
,
O
my
Lord
I
am
not
eloquent
,
nor
ever
was
,
but
a
man
of
a
heavie
mouth
and
a
slow
tongue
,
the
Lord
satisfieth
him
againe
,
but
he
is
not
satisfied
;
for
after
he
had
bid
him
consider
,
who
gives
the
tongue
to
man
?
or
,
who
makes
the
dumbe
and
deafe
,
as
it
not
I
the
Lord
?
As
if
he
should
have
said
,
it
is
the
grace
of
God
,
by
which
we
are
that
which
we
are
,
and
I
am
able
to
do
all
things
by
the
grace
of
God
,
which
enableth
me
:
And
we
may
say
of
grace
in
this
kinde
,
as
the
Poet
doth
,
O
mutis
quoque
piscibus
Donatur
a
Cygni
,
si
libeat
,
sonum
.
Totum
muneris
hoc
tui
est
,
Quod
spiro
,
&
placeo
,
si
placeo
tuum
est
.
Yet
Moses
could
not
rest
but
he
leaves
objecting
,
O
my
Lord
,
I
pray
thee
send
by
the
hand
of
him
,
whom
thou
shouldest
send
.
And
who
is
so
highly
priviledged
above
Moses
,
that
might
not
shrinke
as
Moses
did
,
when
hee
should
consider
with
himself
the
weightinesse
of
the
worke
,
and
the
weaknesse
of
his
owne
person
,
who
is
sufficient
for
these
things
?
But
it
is
time
to
frame
an
answer
:
Though
neither
our
shallow
capacitie
can
sound
the
depth
of
Gods
counsels
,
nor
he
be
bound
to
render
a
reason
of
his
proceedings
,
yet
he
gives
us
both
liberty
to
enquire
with
sobriety
,
and
light
to
finde
out
so
much
that
we
may
go
away
with
reasonable
satisfaction
.
And
therefore
I
pray
observe
with
me
three
principall
Reasons
,
why
the
Lord
who
wants
neither
wisdome
,
or
power
,
to
contrive
it
otherwise
,
either
by
immediate
irradiation
,
upon
the
understanding
,
and
influence
into
the
will
,
or
by
the
ministerie
of
the
blessed
Angels
,
yet
thought
good
rather
to
make
use
of
the
helpe
of
man
,
for
the
bringing
of
man
to
himselfe
,
and
working
that
mighty
worke
of
conversion
,
which
our
Divines
have
thought
,
and
taught
not
without
some
probabilitie
of
reason
,
to
be
greater
than
the
great
worke
of
the
first
creation
.
The
first
,
I
take
to
be
from
the
nature
of
the
thing
,
wherewith
this
order
stands
in
greater
congruity
divers
wayes
:
For
first
of
all
,
supposing
things
in
statu
quo
,
that
God
will
have
men
descend
by
naturall
propagation
,
and
divide
themselves
into
politicall
societies
;
of
which
,
and
out
of
which
,
he
will
call
some
to
grace
,
which
shall
come
by
degrees
,
not
powred
in
all
at
once
,
but
dropped
in
,
by
little
and
little
,
here
a
line
,
and
there
a
line
.
It
sures
not
with
the
nature
of
Angels
,
to
have
such
ordinary
,
and
visible
commerce
with
men
,
as
is
necessary
to
accomplish
this
:
for
men
in
this
case
,
must
be
alwaies
feeding
,
as
children
use
,
and
must
have
continuall
hand
and
tending
:
well
indeed
they
may
be
dry
nurses
,
to
watch
,
and
preserve
,
and
protect
the
children
of
God
;
but
to
be
fathers
to
beget
them
by
the
immortall
seed
of
the
Word
,
to
be
wet
nurses
,
to
succle
them
with
the
syncere
pure
milke
of
the
Word
,
they
cannot
be
.
So
that
,
unlesse
we
would
imagine
the
whole
face
of
nature
changed
,
and
all
moulded
into
a
new
frame
,
this
peece
would
not
hold
proportion
with
the
rest
.
Nay
,
it
were
a
thing
irregular
,
and
a
kinde
of
violence
to
the
Angelicall
nature
,
to
converse
with
men
in
this
kinde
,
whereas
we
all
know
,
nullum
violentum
est
perpetuum
,
there
be
few
Analogies
,
but
there
be
none
Anomalies
that
are
perpetuall
:
Indeed
the
Lord
uses
them
for
the
good
of
man
many
times
,
but
their
part
is
not
to
be
alwayes
on
the
Stage
.
2.
By
this
meanes
,
man
is
drawne
to
God
in
such
a
manner
,
as
is
most
convenient
for
his
nature
,
not
only
in
regard
of
his
composition
(
for
by
preaching
of
the
Word
,
his
sensible
part
is
wrought
upon
,
and
affected
)
but
also
in
regard
of
his
freedome
,
for
as
in
the
free
motions
of
nature
,
there
is
(
that
I
may
use
a
distinction
something
nice
for
the
termes
,
but
necessary
for
the
thing
)
I
say
,
a
cooperation
,
without
any
coaction
:
so
in
the
first
motion
of
grace
,
though
the
Lord
worke
with
a
certaine
infallibility
,
and
as
I
may
say
,
a
sweet
necessity
,
yet
he
doth
not
offer
violence
to
any
principle
of
nature
,
which
hath
some
evidence
,
ever
from
this
,
that
God
▪
workes
it
by
man
;
so
that
if
you
looke
to
both
the
causes
,
the
principall
,
and
instrumentall
,
you
may
say
it
is
the
work
of
God
,
therefore
there
is
no
possibilitie
of
resistance
;
it
is
the
work
of
man
,
therefore
there
is
no
shew
nor
shadowes
of
violence
:
and
these
two
must
goe
together
,
for
as
the
King
in
Plutarch
said
of
a
groat
,
[
*
](A13010-e4480-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
is
no
kingly
gift
;
and
of
a
talent
,
[
†
](A13010-e4500-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
is
no
base
bribe
:
So
may
we
say
in
this
case
,
to
worke
with
danger
of
failing
,
agrees
not
with
the
power
of
God
,
whose
will
is
not
will
,
if
not
omnipotent
,
except
it
can
worke
what
it
will
.
Againe
,
to
worke
by
way
of
forcing
,
agrees
not
with
the
nature
of
man
,
whose
will
is
not
will
,
except
it
will
what
it
workes
.
I
should
enterpret
my selfe
more
fully
,
for
feare
of
unkind
constructions
,
but
that
I
must
make
haste
.
3.
There
is
a
decency
,
that
seeing
the
Sonne
of
God
became
the
sonne
of
man
,
that
the
sons
of
men
might
become
the
sonnes
of
God
;
and
we
having
all
received
of
his
fulnesse
grace
for
grace
,
his
gifts
of
grace
should
be
conveighed
as
by
a
conduit
pipe
by
the
same
nature
:
and
therefore
the
Apostle
,
painting
forth
unto
us
that
goodly
body
of
the
Church
,
of
which
,
Christ
is
the
head
,
makes
Apostles
,
Evangelists
,
Pastors
,
all
men
,
&c.
the
organicall
parts
of
that
body
,
which
receive
sense
,
and
motion
,
and
direction
from
the
head
:
and
for
this
purpose
,
he
is
(
as
the
head
)
annointed
with
the
oyle
of
gladnesse
above
his
fellowes
,
that
is
,
in
greater
measure
,
and
above
,
that
from
him
it
may
distil
by
the
higher
to
the
lowest
members
.
Now
the
Angels
are
not
univocall
members
with
us
,
under
the
same
head
,
though
for
the
efficacie
of
Christs
merit
,
whether
it
may
any
way
redound
to
those
blessed
Spirits
,
I
will
neither
peremptorily
deny
,
nor
dispute
for
the
present
:
and
therefore
it
is
more
meet
,
the
Word
should
be
committed
to
men
than
Angels
,
or
any
other
creatures
.
The
second
principall
reason
may
be
this
,
because
it
is
most
profitable
for
man
,
that
men
should
be
Gods
Ambassadors
,
and
that
in
three
respects
.
1.
Because
this
honour
is
both
a
fruit
of
Christs
exaltation
,
Who
ascended
on
high
and
led
captivitie
captive
,
and
gave
gifts
unto
men
;
and
those
gifts
,
are
the
ministeriall
gifts
,
as
you
may
see
in
the
place
:
and
besides
it
is
a
reall
pledge
of
Gods
[
*
](A13010-e4590-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
affection
to
man
,
not
only
to
the
persons
so
dignified
,
but
also
in
them
to
all
mankinde
,
even
as
great
offices
in
the
Court
bestowed
on
any
,
are
ordinarily
arguments
of
great
grace
with
the
King
.
2.
Because
it
is
a
most
probable
and
likely
way
to
bring
men
to
God
,
for
many
reasons
,
which
I
will
but
propound
,
and
so
proceed
.
1.
In
that
God
deales
familiarly
with
us
,
which
is
a
wondrous
art
to
win
affection
.
You
know
the
Fable
of
the
Theban
Dame
,
that
was
misperswaded
to
intreat
lupiter
to
company
with
her
in
all
his
majestie
,
to
which
when
he
condescended
,
she
was
so
farre
from
taking
that
pleasure
she
promised
her selfe
from
her
goodly
Bridegroome
,
that
she
lost
her
life
:
So
could
not
our
feeble
spirits
brooke
the
presence
of
the
Divine
glory
,
if
he
should
vouchsafe
to
come
unto
us
in
all
his
Royaltie
.
I
will
not
tell
you
any
Poeticall
Fable
,
but
the
truth
of
God
.
The
Israelites
tryed
this
,
for
when
the
Lord
appeared
to
them
in
Mount
Sinai
with
thunder
and
lightning
,
they
presently
found
their
owne
weaknesse
,
and
made
suit
to
Moses
,
Let
not
the
Lord
speake
unto
us
,
lest
we
die
,
but
speake
thou
unto
us
,
and
we
will
heare
thee
.
And
therefore
Iob
wishes
that
God
would
lay
aside
his
terrour
,
and
reason
with
him
familiarly
,
to
which
when
the
Lord
graciously
condescended
,
what
was
the
issue
?
instead
of
his
former
disputation
,
he
grew
to
this
conclusion
,
I
abhorre
my selfe
in
dust
and
ashes
.
And
God
promises
this
as
a
blessing
,
I
will
raise
you
up
a
Prophet
from
among
your
brethren
,
he
shall
teach
you
.
And
therefore
the
Lord
stooping
to
our
capacitie
,
gives
us
so
as
we
may
receive
,
and
speakes
to
us
men
by
the
mouth
of
men
,
as
the
most
proportionable
instrument
to
worke
upon
us
.
Not
much
unlike
Astyanax
,
in
the
Poet
,
who
when
his
father
being
armed
came
to
embrace
him
,
[
*
](A13010-e4750-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
child
forthwith
hid
his
face
in
his
nurses
bosome
,
cryed
,
and
being
afraid
at
the
sight
of
his
father
,
when
he
saw
his
hairy
Plume
upon
his
Headpeece
bending
towards
him
.
Like
as
the
Sunne
when
he
lists
to
be
seene
,
delayes
his
beames
in
some
thicker
cloud
,
that
the
edge
of
his
brightnesse
being
abated
,
our
dim
eyes
may
not
be
too
much
offended
.
Againe
,
thus
the
troubled
soule
,
may
have
free
accesse
to
the
Minister
,
which
comfort
could
hardly
be
conveighed
another
way
:
especially
,
considering
whom
the
Lord
makes
choice
of
,
to
bestow
the
riches
of
his
grace
upon
,
not
the
great
ones
of
the
world
so
much
,
but
the
mean
ones
.
Now
as
you
have
seene
in
a
Faire
,
the
Countrey
people
will
not
venture
into
the
rich
Shops
,
among
the
fine
Citizens
,
but
had
rather
bestow
their
money
on
some
countrey
Chapman
:
so
it
may
bee
in
this
case
:
and
therefore
the
Lord
appoints
men
,
and
meane
men
,
that
even
the
meanest
Christians
may
more
freely
repaire
unto
them
.
2.
Secondly
,
the
ministery
of
Men
,
is
more
credible
then
Angels
,
or
any
other
could
be
;
for
though
their
testimony
be
of
more
weight
in
it selfe
,
by
reason
of
their
acurate
knowledge
,
and
entire
fidelity
;
yet
I
know
not
how
a
man
may
have
more
advantages
to
deale
with
us
:
for
to
let
passe
the
irrefragable
authority
of
the
word
of
God
,
upon
which
all
divine
truths
must
stand
,
which
would
be
needlesse
,
if
it
pleased
God
to
take
any
other
course
than
this
;
and
to
omit
that
it
is
hard
to
give
such
infallible
characters
,
wherby
divine
illuminations
,
might
be
distinguished
from
diabolicall
illusions
,
that
all
ambignity
might
be
taken
away
;
I
say
,
1.
First
,
men
converse
with
us
,
are
knowne
,
they
are
our
brethren
,
flesh
of
our
flesh
,
and
bone
of
our
bone
,
and
therefore
what
suspicion
can
arise
,
that
they
,
who
are
otherwise
approved
,
should
goe
about
to
deceive
us
,
in
a
thing
that
is
as
much
worth
as
our
soule
is
.
2.
They
cannot
deceive
others
,
but
they
must
deceive
their
owne
soule
,
being
they
are
in
eâdem
navi
,
in
the
same
condition
.
3.
They
confirme
their
owne
words
,
and
adde
a
commentary
of
practice
to
the
text
of
preaching
,
with
their
workes
;
and
by
tasting
themselves
of
what
they
prescribe
to
us
,
securing
us
of
all
feare
of
poyson
.
4.
Lastly
,
they
may
,
and
doe
sometimes
set
a
seale
of
suffering
to
their
saying
:
but
I
passe
to
the
third
.
Thirdly
,
the
ministery
of
men
is
most
effectuall
,
as
for
those
respects
touched
before
,
and
because
they
symbolize
in
qualities
;
whereas
Philosophy
teacheth
,
that
there
is
easiest
transmutation
,
where
there
is
a
Symbolicall
quality
betweene
the
agent
and
the
patient
:
and
because
they
sympathize
in
nature
,
so
that
there
may
be
a
secret
attractive
power
,
as
we
see
in
the
Loadstone
to
the
Iron
,
or
rather
a
mutuall
conspiring
to
embrace
one
another
:
So
even
by
the
very
art
of
perswading
:
I
know
not
what
the
tongue-eloquence
of
Angels
is
,
and
the
Apostle
seems
to
mention
them
with
intimation
of
excellency
,
neither
will
I
maintaine
against
all
commers
that
a
man
may
be
a
better
Orator
than
an
Angell
:
but
I
know
the
Lord
is
,
and
he
hath
put
his
Word
into
the
mouth
of
man
,
he
that
made
the
heart
and
tryes
the
reines
,
he
knowes
how
to
frame
words
that
will
affect
the
heart
,
and
so
they
doe
insinuate
themselves
into
the
darkest
corners
of
it
with
wondrous
power
and
efficacie
.
And
this
I
know
and
dare
avouch
,
that
the
highest
mysterie
in
the
Divine
Rhetorick
is
to
feele
what
a
man
speakes
,
and
then
speak
what
a
man
feeles
.
If
the
Iron
be
blunt
,
you
must
put
the
more
strength
to
it
,
saith
Salomon
in
Ecclesiastes
:
Now
you
know
how
much
the
Lord
esteemes
of
his
honour
:
I
am
the
Lord
,
(
saith
he
by
the
Prophet
)
And
my
glory
I
will
not
give
to
another
.
And
as
Xenocrates
said
once
to
the
children
of
one
that
had
beene
liberall
to
him
,
I
have
required
your
father
,
(
said
he
)
for
all
men
commend
him
for
his
kindnesse
to
me
.
And
as
Themistocles
,
when
he
entred
into
the
Olympick
games
,
and
all
the
Grecians
cast
their
eyes
upon
him
,
and
pointed
at
him
,
and
whispered
one
to
another
,
This
is
Themistocles
that
delivered
Greece
from
Xerxes
,
and
the
barbarous
Persians
,
This
is
Themistocles
,
This
day
(
said
Themistocles
)
I
confesse
I
am
abundantly
recompenced
,
for
all
the
paines
that
ever
I
tooke
for
Greece
:
So
the
Lord
lookes
for
no
other
reward
but
this
:
And
therefore
the
Psalmist
repeates
it
very
often
,
and
very
pathetically
,
O
that
men
would
therefore
praise
the
Lord
for
his
goodnesse
,
and
for
his
wondrous
workes
that
he
doth
for
the
children
of
men
,
Psalme
107.
He
gives
all
the
commodity
of
the
world
to
the
sonnes
of
men
,
receiving
only
this
Royaltie
to
himselfe
;
he
cals
for
no
other
tribute
,
but
that
we
attribute
all
to
him
.
Now
when
he
workes
by
simple
meanes
,
all
the
glory
comes
entirely
to
him
,
there
is
none
to
share
with
him
,
none
to
cry
halfes
with
him
,
mens
mindes
cannot
rest
in
the
inferiour
causes
,
they
must
needs
looke
higher
and
say
,
This
is
the
Lords
doing
,
and
it
is
marvellous
in
our
eyes
:
whereas
if
the
meanes
had
many
faire
probabilities
in
them
,
God
must
needs
be
robbed
of
a
great
part
of
his
honour
:
both
because
men
are
ready
to
thinke
highly
of
themselves
,
and
magnifie
their
owne
actions
,
and
also
because
others
are
ready
to
ascribe
much
to
the
immediate
agent
,
who
is
intituled
to
the
honour
by
the
suffrage
of
the
senses
too
,
Is
not
this
great
Babell
that
I
have
built
for
my
owne
magnificence
(
said
Nebuchadnezzer
)
strouting
in
his
Palace
:
and
the
proud
Physitian
wrote
thus
to
King
Philip
,
[
*
](A13010-e5060-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Menecrates
a
god
,
to
Philip
a
King
:
what
title
then
might
the
spirituall
Physitian
challenge
,
that
revives
soules
?
either
arrogating
all
to
themselves
,
or
else
dividing
(
as
the
Asse
in
the
Fable
did
to
the
Lion
)
an
equall
portion
to
God
and
themselves
;
and
as
the
Jesuites
now
doe
,
Laus
Deo
&
virgini
Marieae
,
and
then
they
would
fall
soone
into
the
Cardinals
method
,
Ego
&
Rex
meus
.
Besides
you
see
how
fond
men
are
of
the
instruments
of
their
good
,
how
ready
they
are
to
deifie
them
:
most
of
the
Heathen
gods
have
beene
dubbed
so
,
because
they
have
been
beneficiall
to
men
.
Communicative
bonitie
(
which
we
call
bountie
)
hath
such
a
lively
resemblance
of
the
Divinitie
,
that
weake
eyes
can
hardly
know
them
asunder
:
it
was
once
Dionysius
his
sophistry
,
Dii
boni
sunt
,
eorum
ergo
bonitate
utendum
;
but
it
is
almost
all
mens
naturall
Logick
,
Boni
sunt
,
ergo
dii
sunt
,
according
to
that
in
the
Poet
,
—
Deus
nobis
haec
otia
fecit
,
Namque
erit
ille
mihi
semper
Deus
.
—
And
therefore
the
Lord
to
prevent
all
such
injurious
usurpation
,
and
vindicate
his
owne
title
,
effects
great
things
sometimes
without
meanes
,
sometimes
with
very
small
meanes
,
that
in
all
matter
of
praise
,
the
image
and
superscription
may
be
his
only
.
And
therefore
as
when
Caesar
and
Bibulus
were
Consuls
together
,
and
Bibulus
did
nothing
,
being
over-awed
by
Caesar
,
they
were
wont
to
write
in
jesting
manner
,
Iulio
&
Caesare
Consulibus
:
So
if
it
please
God
at
any
time
to
assume
man
to
be
his
colleague
,
in
any
great
action
,
we
must
not
say
God
and
man
did
such
a
thing
,
but
God
and
his
grace
,
did
such
a
thing
.
And
it
may
be
said
well
enough
of
him
,
as
it
was
of
Caesar
in
in
another
cause
,
Socium
habet
neminem
,
he
may
have
a
companion
,
but
he
must
not
have
a
competitor
.
Perhaps
indeed
,
the
foolish
Epicure
,
that
cousened
himselfe
with
a
silly
Paralogisme
,
and
concluded
,
that
God
did
not
create
the
world
,
because
he
had
nothing
to
create
it
withall
:
Quae
ferramenta
,
quae
machinae
,
qui
vectes
,
qui
ministri
tanti
operis
fuerunt
?
perhaps
,
I
say
,
he
,
when
he
heard
of
Ambassadors
from
a
God
,
and
a
new
creation
,
and
saw
nothing
but
men
,
and
weak
men
,
Gods
Ministers
,
would
make
a
scoffe
againe
,
at
qui
Ministri
?
and
would
either
denie
the
thing
,
because
he
did
not
like
the
meanes
,
or
would
hardly
be
perswaded
,
that
such
Atomes
could
do
such
great
wonders
.
But
God
sees
not
as
man
sees
:
he
in
his
wisdome
uses
this
course
,
for
the
cause
alledged
.
It
is
time
to
conclude
,
but
yet
give
me
leave
to
confirme
this
with
two
places
of
Scripture
,
and
two
examples
:
The
first
is
the
2
Corinth
4.
7.
But
we
have
this
treasure
in
earthen
vessels
,
that
the
excellencie
of
the
power
may
be
of
God
and
not
of
us
:
I
will
not
urge
it
because
I
have
used
it
before
,
since
I
entred
into
this
argument
.
The
second
is
,
the
1
Corinth
.
1.
from
17.
to
the
end
of
the
Chapter
,
a
known
Text
,
where
as
Apostle
discourses
this
at
large
,
The
summe
is
this
:
It
pleased
God
by
the
foolishnesse
of
Preaching
to
save
them
that
believe
.
And
againe
,
Brethren
,
you
see
your
calling
,
how
not
many
wise
men
after
the
flesh
,
not
many
mighty
,
not
many
noble
that
are
called
:
And
wherefore
is
this
?
God
hath
chosen
the
foolish
things
of
this
world
,
to
confound
the
wise
,
and
God
hath
chosen
the
weake
things
of
the
world
,
to
confound
the
things
that
are
mighty
,
and
base
things
of
the
world
,
and
things
that
are
despised
,
hath
God
chosen
;
yea
,
and
things
that
are
not
,
to
bring
to
nought
,
things
that
are
:
and
what
of
this
?
That
no
flesh
should
glory
in
his
presence
:
and
the
conclusion
of
all
is
according
as
it
is
written
,
He
that
glorieth
,
let
him
glory
in
the
Lord
.
The
words
need
no
Commentary
,
and
therefore
I
passe
to
the
examples
.
The
first
you
shall
finde
in
the
7.
of
Iudges
,
There
the
Lord
overthrowes
the
Midianites
by
Gideon
,
who
at
first
had
gathered
thirty
two
thousand
men
,
but
these
were
too
many
for
the
Lord
to
worke
with
,
therefore
he
will
have
them
as
it
were
boyled
by
two
decoctions
,
till
they
sunke
first
to
ten
thousand
,
but
there
were
yet
too
many
,
then
to
three
hundred
,
and
then
they
march
against
the
enemy
,
who
were
more
then
one
hundred
and
thirty
thousand
,
and
covered
the
land
like
Grashoppers
:
but
I
pray
,
how
were
these
three
hundred
appointed
?
we
doe
not
read
so
much
as
of
a
sword
they
had
,
but
they
carried
a
Trumpet
in
their
right
hand
,
and
emptie
Pitchers
,
with
a
Lampe
in
their
Pitchers
in
their
left
hand
:
and
what
did
they
?
we
cannot
find
a
stroke
they
strooke
,
but
only
they
blew
their
Trumpets
,
and
brake
their
Pitchers
,
and
cryed
,
The
sword
of
the
Lord
,
and
of
Gide
on
,
and
their
enemies
fell
downe
dead
,
or
fled
before
them
:
and
the
end
of
all
is
couched
in
the
beginning
of
the
Chapter
,
Lest
Israel
should
vaunt
himselfe
against
nee
,
and
say
,
mine
owne
hand
hath
saved
me
.
The
second
,
is
the
6.
of
Ioshua
,
where
the
Israelites
beseiged
Iericho
,
and
won
it
,
a
strange
seige
,
and
a
strange
victory
:
the
Priests
carried
the
Arke
of
God
about
the
Citie
,
and
blew
with
Rams-hornes
,
they
compassed
it
about
six
dayes
,
and
seven
times
the
seventh
day
,
and
this
was
all
:
there
was
no
other
[
*
](A13010-e5470-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
seige
laid
,
but
the
Arke
of
God
;
no
other
Arietes
to
batter
the
wals
,
but
the
Rams-hornes
;
no
Ordnance
,
but
the
ordinance
of
God
that
commanded
this
;
they
did
not
lift
up
an
hand
against
it
,
only
they
lifted
up
their
voyces
;
they
did
not
shoot
once
,
but
only
shout
,
and
the
wals
of
Iericho
,
as
it
were
willing
to
doe
some
holy
service
,
on
Gods
holy
Sabboth
,
did
obeysance
to
the
Arke
of
God
,
(
as
Dagon
did
)
they
fell
downe
flat
,
as
it
were
,
and
worshipped
the
God
of
Israel
.
I
made
choise
of
these
the
rather
,
among
infinite
examples
,
because
I
may
paralell
both
with
the
thing
in
hand
,
for
the
Preaching
of
the
Word
is
but
like
the
sounding
of
Rams-hornes
(
in
the
judgement
of
carnall
men
)
towards
the
shaking
of
the
wals
of
Iericho
,
towards
the
casting
downe
the
strong
holds
of
sinne
.
And
the
former
would
make
a
sweet
Embleme
of
it
.
A
Souldier
with
a
Trumpet
in
the
right
hand
,
and
an
earthen
Pitcher
with
a
Lamp
in
the
left
hand
,
lively
representing
the
Minister
,
who
doth
both
in
his
ministery
sound
the
Trumpet
of
the
Gospell
,
and
in
his
martyrdome
,
break
his
body
,
like
some
earthen
pitcher
,
that
the
glory
of
God
might
breake
forth
,
through
the
humane
frailtie
,
like
a
Lamp
,
and
shine
more
bright
and
cleare
.
But
I
must
passe
over
these
,
I
will
touch
but
one
thing
,
and
so
conclude
:
for
there
is
yet
another
respect
in
which
God
gets
glory
by
this
order
,
and
that
is
,
because
by
this
meanes
,
he
takes
try
all
of
the
obedience
of
his
children
,
whether
they
will
entertaine
such
homely
messengers
for
his
sake
,
who
sends
them
,
and
yeeld
obedience
to
him
,
whose
will
they
publish
.
But
too
much
of
this
argument
,
which
I
am
affraid
some
may
think
needlesse
,
or
fruitlesse
:
and
the
truth
is
,
I
should
not
have
gone
so
farre
in
this
path
,
if
I
had
not
observed
some
worthies
of
Israel
all
the
way
before
me
.
2.
CORINTH
.
5.
20.
Now
then
we
are
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
,
be
ye
reconciled
to
God
.
IT
is
reported
of
a
Saracen
Ambassador
to
Charles
the
Great
,
that
sitting
in
the
Emperors
Hall
at
dinner
with
him
,
and
observing
two
tables
full
of
guests
;
the
lower
,
of
poore
people
(
invited
according
to
his
accustomed
manner
)
in
ragged
weeds
and
simple
apparell
;
he
asked
what
they
were
:
the
Emperor
answered
;
These
are
the
Servants
of
our
God
,
whom
we
Christians
worship
,
and
I
entertaine
them
for
his
sake
:
the
upper
,
full
of
gallants
,
Courtiers
in
gold
chains
,
and
gay
attire
:
he
asked
also
,
what
they
were
:
the
Emperor
answered
,
these
are
my
servants
that
attend
upon
my
person
:
O
,
said
the
Saracen
,
if
you
preferre
your
servants
,
before
the
servants
of
your
God
,
that
they
be
brave
and
costly
,
and
these
be
base
and
beggarly
,
I
will
never
embrace
your
religion
.
I
may
not
thinke
there
is
any
sonne
of
scoffing
Ismael
here
,
any
bastard
Saracen
among
these
true
sonns
of
Abraham
,
sonnes
of
Promise
,
sonnes
of
the
Prophets
,
that
will
pick
a
hole
in
the
coat
of
Gods
true
servants
,
his
Ambassadors
,
that
so
they
may
picke
a
quarrell
with
Gods
true
religion
:
I
may
not
thinke
so
.
And
yet
I
thinke
I
may
take
occasion
here
,
to
take
away
all
occasion
of
doubting
,
that
may
perhaps
arise
in
some
weake
judgements
.
For
as
Aristotle
could
not
better
apprehend
,
or
expresse
the
magnitude
of
God
,
then
by
the
magnificence
of
the
King
of
Persia
:
so
there
may
be
some
babes
in
Christ
,
not
throughly
weaned
from
the
vanities
of
this
world
,
that
would
require
some
outward
eminencies
in
the
Ministers
of
the
Word
,
to
prove
that
they
are
Gods
Ambassadors
;
which
if
they
be
wanting
,
though
they
dare
not
contradict
the
truth
,
because
they
professe
to
believe
so
much
,
yet
they
cannot
conceive
the
mystery
,
because
they
do
not
believe
so
much
as
they
professe
.
And
therefore
having
cleared
this
the
last
time
,
why
God
made
choise
of
meane
men
for
this
honourable
office
,
rather
then
of
the
Glorious
Cherubims
,
and
Seraphims
,
rather
then
of
the
sonnes
of
the
mighty
:
give
me
leave
now
to
produce
some
few
evidences
,
by
which
it
may
appeare
,
that
these
men
are
indeed
Gods
Ambassadors
.
The
ground
of
this
is
plaine
(
as
I
touched
also
before
)
for
this
great
world
,
is
a
little
Kingdome
,
wherein
▪
God
is
the
soveraign
Lord
,
the
King
of
Kings
,
and
all
men
for
their
possiessions
,
are
his
tenants
;
for
their
functions
,
his
Lievtenants
;
and
in
this
great
world
,
the
little
flock
of
Christ
is
a
great
family
,
in
which
,
God
is
the
great
Master
of
the
family
.
There
can
nothing
be
done
in
this
family
,
in
this
Kingdome
,
without
the
authority
of
this
Master
,
of
this
King
,
and
therefore
the
Ministers
of
the
Word
,
must
needs
be
dispensers
of
his
speciall
favour
,
in
the
great
family
of
his
Church
,
from
him
,
as
from
the
great
Master
of
this
family
.
And
againe
,
Ambassadors
of
his
Royall
pleasure
,
in
his
Kingdome
of
the
world
,
from
him
,
as
from
their
supreme
Lord
the
King
of
Kings
.
But
why
doe
I
produce
the
ground
?
the
Text
is
plaine
:
We
are
Ambassadors
for
Christ
,
and
if
you
cast
your
eyes
back
to
the
foregoing
verse
,
you
shall
see
from
whom
,
namely
from
God
.
And
the
same
Apostle
,
in
the
last
of
the
Ephesians
useth
the
same
word
to
the
same
purpose
,
[
*
](A13010-e5740-b)
*
Eph.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
whom
I
am
an
Ambassador
in
chaines
:
where
a
man
would
think
,
hearing
of
an
Ambassador
,
that
he
spake
of
a
golden
chaine
,
and
in
some
kind
of
vanity
boasted
of
it
.
And
indeed
,
the
servants
of
God
are
noble
and
free
,
though
fettered
in
chaines
of
Iron
,
as
the
slaves
of
sinne
are
base
prisoners
,
though
in
chaines
of
Gold
.
And
in
this
sense
I
thinke
I
may
allude
to
the
story
and
custome
of
wearing
chaines
,
and
say
the
Divell
deales
with
them
,
as
the
Aetoli
scoffingly
said
of
Titus
Flaminius
the
Romane
Generall
,
who
pretended
liberty
to
the
Graecians
,
but
yet
held
some
principall
Cities
by
Garrisons
,
that
he
made
their
clog
smoother
indeed
than
it
was
under
Philip
King
of
Macedon's
tyranny
,
but
as
heavie
as
it
was
.
And
again
,
[
*
](A13010-e5830-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Their
feet
are
free
from
the
stocks
,
but
their
necke
is
under
the
yoke
:
but
this
by
the
way
.
The
same
thing
is
affirmed
every
where
through
the
Scripture
in
equivalent
termes
:
Prophets
are
called
Men
of
God
in
the
Old
Testament
;
and
Timothy
in
the
New
is
stiled
a
Man
of
God
;
and
all
Apostles
Servants
of
Iesus
Christ
,
the
Servants
of
God
,
and
Angels
of
the
Churches
,
for
this
reason
.
But
why
do
I
enforce
the
Text
?
the
truth
is
plain
,
and
who
is
there
here
that
doth
not
acknowledge
it
?
Who
is
such
a
fresh
Proselyte
in
the
Lords
familie
,
that
doth
not
know
his
cognizance
,
his
livery
?
As
the
Disciples
said
ignorantly
to
Christ
himself
,
Art
thou
only
a
stranger
in
Israel
,
and
knowest
not
these
things
?
So
it
may
be
truly
said
to
that
Christian
,
if
there
be
such
an
one
,
Who
is
such
a
novice
in
Gods
schoole
,
that
if
he
hath
but
learned
the
Alphabet
of
the
language
of
Canaan
,
cannot
tell
that
they
speak
the
language
of
Canaan
?
Thou
art
a
Galilean
,
thy
very
speech
bewrayes
thee
,
said
the
maid
to
Peter
:
So
may
every
Christian
see
the
Minister
by
his
speech
,
(
as
Socrates
did
)
and
know
where
they
are
,
and
from
whom
they
come
:
or
if
any
doe
not
understand
them
when
they
tell
them
whose
Ambassadors
they
are
,
it
is
because
they
have
not
an
interpreter
(
as
the
Eunuch
said
to
Philip
)
they
have
not
the
Spirit
of
God
,
which
should
be
their
interpreter
.
But
why
doe
I
confirme
the
truth
of
this
,
the
point
is
plaine
:
That
the
Ministers
of
Gods
Word
are
servants
of
Iesus
Christ
,
Men
of
God
,
Gods
Ambassadors
.
Yet
suffer
me
now
(
according
to
promise
)
for
the
further
clearing
of
this
,
to
adde
a
few
probable
demonstrations
,
(
if
I
may
so
speake
without
a
Soloecisme
)
and
because
the
Doctrine
is
the
best
,
and
truest
[
*
](A13010-e5990-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
touchstone
of
the
Doctor
:
I
shall
draw
them
all
from
the
nature
and
qualitie
of
the
Doctrine
they
teach
.
And
here
I
might
enlarge
my selfe
:
for
all
those
arguments
that
are
alleadged
by
Divines
,
to
prove
that
the
Scriptures
are
of
Divine
authority
,
might
easily
be
perswaded
to
speake
the
same
for
the
Ministers
,
and
prove
that
they
have
a
Divine
Author
:
but
I
shall
single
out
two
or
three
most
pithy
and
pertinent
for
my
purpose
.
And
first
I
might
place
Antiquity
an
Argument
much
used
,
much
urged
by
the
ancient
Fathers
,
against
the
ancient
Philosophers
:
a
good
argument
,
if
I
had
not
little
time
enough
for
better
:
for
though
I
have
not
such
an
overweening
opinion
of
every
Moth-eaten
Manuscript
,
as
your
young
and
busie
Criticks
seeme
to
have
:
though
I
do
not
superstitiously
admire
,
and
adore
every
relique
,
and
ragg
of
every
Father
,
(
perhaps
of
their
own
getting
)
as
the
Papists
do
:
though
I
know
there
be
sins
of
the
forefathers
mentioned
in
Scripture
,
there
be
an
old
Serpent
,
an
old
man
,
not
commended
:
I
wist
there
is
vetustas
erroris
,
as
a
Father
speakes
:
there
are
veteratores
as
well
as
veteres
,
and
not
farre
distant
:
to
conclude
,
the
Gibeonites
musty
bread
and
moldie
shooes
,
are
but
a
slovenlie
argument
of
a
long
and
teadious
journey
:
yet
I
confesse
,
in
a
good
sense
,
the
Prophet
Ieremy
bids
the
Israelites
inquire
for
the
old
way
,
which
was
the
good
way
,
as
if
antiquum
&
bonum
,
were
convertible
one
with
another
,
and
both
of
them
with
unum
&
verum
:
In
a
good
sense
I
approve
the
Axiome
of
Tertullian
,
Quod
antiquissimum
,
etiam
verissimum
:
I
admit
that
of
the
Poet
,
Veritas
temporis
filia
,
though
some
allow
Platoes
elogy
of
the
ancient
,
[
*
](A13010-e6150-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Antiquitie
is
neere
a
Deitie
:
to
conclude
,
I
thinke
,
that
true
antiquitie
in
any
Doctrine
,
argues
the
author
of
it
to
be
time
,
that
is
the
ancient
of
daies
:
I
am
sure
it
is
so
here
,
for
though
I
find
it
not
recorded
in
Polydore
Virgil
,
De
Inventoribus
rerum
,
yet
I
can
warrant
it
out
of
better
Authors
,
that
Paradise
was
the
first
Parish
,
that
had
a
Sermon
in
it
,
and
Adam
was
the
first
auditor
,
that
heard
a
Sermon
in
Paradise
,
and
the
fall
of
man
,
was
the
first
Text
of
the
Sermon
,
that
Adam
heard
,
and
God
was
the
first
Preacher
of
a
Sermon
upon
that
Text
,
and
these
were
the
briefe
notes
,
written
by
Moses
in
characters
,
of
Gods
Sermon
,
The
Seed
of
the
woman
;
shall
breake
the
Serpents
head
.
So
that
God
is
not
only
as
the
Athenian
Commander
said
he
was
,
(
being
asked
what
he
was
)
neither
Bow-man
(
said
he
)
nor
Pike-man
,
nor
Hors-man
,
nor
Footman
,
but
one
that
knowes
,
istis
omnibus
imperare
:
But
God
as
he
gave
some
to
be
Priests
,
some
to
be
Levites
,
some
to
be
Prophets
in
the
old
Law
,
and
some
to
be
Apostles
,
some
to
be
Evangelists
,
and
some
to
be
Pastors
,
and
some
to
be
Preachers
in
the
new
Law
,
and
is
the
Lord
of
all
these
,
qui
solus
novit
illis
omnibus
imperare
:
So
he
was
himselfe
,
as
I
shewed
,
the
first
Preacher
,
and
all
the
rest
ever
since
,
perform
their
office
by
an
authority
derived
from
him
:
they
are
the
[
*
](A13010-e6250-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gods
Ministers
.
Lords
Vicars
.
This
is
the
true
antiquitie
of
the
Doctrine
,
that
Gods
Ambassadors
teach
,
of
the
function
they
have
:
not
as
they
,
who
were
wont
to
weare
Moones
in
their
shooes
,
to
cleare
theirs
that
they
were
[
†
](A13010-e6270-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
older
than
the
Moon
;
they
were
rather
[
*
](A13010-e6290-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lunatick
,
as
the
Gospell
speakes
:
though
the
Church
of
God
may
,
even
in
this
sense
,
bee
said
to
have
the
Moone
under
her
feete
,
as
the
Woman
(
in
the
Revelation
)
a
Type
of
the
Church
,
is
said
to
have
the
Moone
under
her
feet
.
But
that
which
Cyprian
alledges
and
allowes
,
Non
quod
ante
nos
,
ille
,
vel
ille
dixerit
;
sed
quod
ante
omnes
Christus
:
and
therefore
wee
may
justly
say
to
all
other
Doctors
,
as
the
Egyptians
in
Plato
to
the
Graecians
,
[
*
](A13010-e6390-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
You
Graecians
are
alwayes
children
;
and
to
another
Doctor
,
thou
art
but
of
yesterday
,
but
the
Word
of
God
endureth
for
ever
,
as
God
the
Word
is
yesterday
and
to
day
and
for
ever
the
same
,
from
eternitie
to
eternitie
.
But
I
passe
from
this
to
the
second
,
which
shall
be
,
the
excellencie
of
their
Ambassage
.
For
if
the
people
in
the
Acts
,
for
a
little
flashie
eloquence
in
Herods
Oration
,
could
say
,
The
voyce
of
God
,
and
not
of
man
.
If
Plato
could
discern
some
[
*
](A13010-e6490-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
beams
or
influences
.
beams
of
Divinitie
in
all
Arts
,
for
some
obscure
tidings
of
God
,
that
they
told
him
,
Grata
de
Deo
fama
in
artibus
sparsa
est
.
If
Pompey
were
received
by
the
Princes
,
non
tanquam
ex
vrbe
missus
,
sed
tanquam
è
caelo
delapsus
,
as
the
Orator
speakes
,
because
they
found
a
beneficiall
,
though
thin
influence
of
his
Justice
and
temperance
upon
them
.
If
Catoes
nobility
,
though
he
were
but
Novus
homo
,
must
be
derived
from
heaven
,
and
that
by
the
best
Heraulds
,
the
minds
of
men
admiring
his
vertues
,
tertius
è
coelo
cecidit
Cato
:
Then
I
pray
tell
me
in
what
account
should
the
Ministers
be
,
to
whom
all
these
may
be
as
truly
applyed
,
as
they
were
friendly
supposed
in
the
other
.
It
is
not
with
them
,
as
it
was
with
the
Persian
Lord
,
in
Apelles
Shop
,
whom
the
apprentises
admired
for
his
bravery
,
so
long
as
he
stood
silent
,
but
when
he
began
to
speake
of
things
he
had
no
skill
in
,
derided
him
for
his
simplicitie
:
but
cleane
contrary
,
like
Vlisses
,
in
Homer
,
who
stood
like
some
silly
Countrey
fellow
,
leaning
upon
his
staffe
,
saith
the
Poet
,
[
*
](A13010-e6610-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
when
he
spake
he
spake
with
a
courage
.
but
when
he
spake
,
he
spake
admirably
.
Let
me
intreat
you
to
take
notice
but
of
the
subject
,
and
the
project
of
their
doctrine
,
and
you
shall
see
it
:
for
he
that
teacheth
plainly
of
the
incomparable
perfection
of
the
Deitie
,
the
incomprehensible
distinction
of
the
Trinitie
,
the
depth
of
predestination
,
the
power
of
creation
,
the
skill
of
gubernation
,
that
there
is
a
nature
infinitely
surpassing
all
nature
;
that
it
is
one
,
yet
three
;
three
,
and
yet
one
;
that
all
things
were
moulded
in
nothing
,
made
of
nothing
,
and
yet
kept
from
nothing
,
is
not
this
man
from
God
?
Surely
none
but
they
that
have
learned
of
his
Spouse
,
plowed
with
this
Heifer
,
can
areed
these
riddles
.
Againe
,
he
that
teaches
truly
of
mans
blessed
integrity
,
his
cursed
apostacie
,
the
Divell
,
the
Serpent
,
the
Garden
,
the
Apple
,
the
Woman
,
the
funerail
which
Adam
made
for
himselfe
,
the
fall
,
how
man
was
once
full
of
sanctitie
in
his
soule
,
beautie
in
his
body
,
majestie
in
both
,
the
son
of
God
,
a
vessell
of
honour
,
the
tenant
of
Paradise
,
the
heire
of
Heaven
,
the
lord
of
the
creatures
,
whom
the
very
sacred
Angels
served
,
and
the
very
salvage
Tygers
feared
:
but
is
become
by
his
owne
fault
,
a
slave
of
the
creatures
,
an
heire
of
Hell
,
a
vessell
of
dishonour
,
a
child
of
the
Divell
in
soule
and
body
,
and
both
the
very
sinke
of
sinne
,
and
shame
,
and
misery
,
Heu
!
quantum
Niobe
Niobe
distabat
ab
illâ
!
Is
not
this
the
man
from
God
?
Surely
if
the
Heathen
did
not
understand
their
owne
meaning
,
I
cannot
tell
,
but
their
words
are
very
good
,
and
I
dare
avouch
with
them
,
out
of
better
Oracles
than
Apollo's
,
de
Coelo
descendit
,
[
†
](A13010-e6680-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Know
thy selfe
.
I
proceed
,
he
that
teaches
clearely
of
a
strange
marriage
,
the
Divine
nature
with
the
Humane
,
[
*
](A13010-e6720-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
sweet
marriage
of
a
Virgin
that
was
[
†
](A13010-e6740-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mother
of
a
God
,
and
an
Infant
that
was
[
*
](A13010-e6760-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
and
Man
,
of
a
God
that
was
man
,
beginning
,
growing
,
hungring
,
thirsting
'
,
wearie
,
weeping
,
bleeding
,
and
,
that
which
was
the
wonder
of
wonders
,
dying
;
of
a
man
that
was
God
,
rising
from
the
grave
powerfully
,
ascending
into
Heaven
triumphantly
,
sitting
at
the
right
hand
of
God
royally
,
trampling
under
his
feet
sinne
,
Hell
,
and
death
,
and
Sathan
victoriously
,
and
returning
to
judge
the
quick
and
the
dead
gloriously
:
is
not
this
man
from
God
?
To
conclude
,
he
that
teaches
sweetly
of
humiliation
by
the
law
,
of
vocation
by
the
Gospell
,
justification
by
Christ
,
reconciliation
with
God
,
sanctification
from
sinne
,
resurrection
from
the
dead
,
the
terrible
day
of
judgement
,
the
glory
of
the
Saints
,
the
torments
of
the
wicked
,
and
the
like
,
I
will
not
aske
you
any
more
,
but
I
tell
you
plainly
,
that
man
is
from
God
.
For
,
behold
in
these
truths
not
a
beame
of
Divinitie
(
such
as
Plato
spied
in
all
arts
)
but
a
body
,
or
rather
,
not
a
shadow
,
for
his
beame
was
no
more
,
(
the
word
may
be
ambiguous
)
but
a
perfect
body
of
Divinity
.
Neither
is
it
possible
that
any
man
should
invent
,
or
conceive
these
sublime
mysteries
by
naturall
reason
,
since
we
see
evidently
,
that
no
man
can
so
much
as
accept
or
receive
them
being
taught
,
without
a
supernaturall
faith
.
And
therefore
as
Telemachus
said
,
when
he
saw
a
great
light
which
guided
his
father
and
him
in
a
darke
roome
,
[
*
](A13010-e6810-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
surely
there
is
some
god
in
it
:
So
let
every
one
confesse
when
he
heares
these
things
from
the
mouth
of
Gods
Ambassadors
,
Non
vox
hominem
sonat
,
Never
any
man
spake
as
he
spake
,
as
they
said
of
Christ
.
I
might
adde
something
of
that
divine
precept
of
moralitie
,
farre
beyond
the
straine
of
Philosophy
:
for
though
the
Academicks
,
Stoicks
,
Peripateticks
,
and
Epicures
travailed
much
in
these
Observations
,
and
went
farre
,
yet
how
short
do
they
come
?
For
here
we
have
Rules
more
naturall
than
the
Epicures
,
which
made
pleasure
their
Empresse
,
and
themselves
her
Parasites
:
more
humane
then
the
Peripateticks
,
which
made
Reason
their
Mistresse
,
and
themselves
her
Schollars
;
more
Heroicall
then
the
Stoicks
,
which
made
Vertue
their
Goddesse
,
and
themselves
her
Votaries
;
more
divine
then
the
Academicks
,
which
made
God
there
Idoll
(
I
understand
their
Idea
,
which
they
did
not
understand
)
and
themselves
his
idolaters
,
and
so
excelling
every
one
of
these
great
professors
in
their
severall
projects
.
The
end
remaines
,
which
I
will
dispatch
in
a
word
.
It
is
the
salvation
of
man
,
the
most
noble
and
necessary
worke
in
all
the
world
,
and
most
beseeming
the
greatnesse
,
and
goodnesse
,
and
wisdome
of
God
,
to
take
into
his
speciall
consideration
and
providence
,
man
being
his
[
*
](A13010-e6870-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
husbandry
,
as
the
earth
is
mans
:
And
therefore
it
is
absurd
,
as
Plutarch
hath
well
observed
[
†
](A13010-e6900-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
take
the
best
things
out
of
the
compasse
of
Gods
foreknowledg
.
To
shut
up
this
,
it
is
absurd
to
thinke
that
Solon
,
Lycurgus
,
Numa
published
their
lawes
,
as
the
Heathen
did
,
from
the
gods
,
and
that
Ministers
doe
not
preach
the
Gospell
from
God
,
since
they
brought
many
things
against
the
rule
of
reason
,
and
nothing
above
the
reach
of
nature
;
but
these
teach
nothing
against
the
rule
of
nature
,
but
many
things
above
the
reach
of
reason
.
It
is
absurd
that
every
petty
beuefactor
of
mankind
should
be
deified
,
and
these
founders
(
I
may
terme
them
)
vilified
;
that
they
should
be
esteemed
gods
,
even
to
the
vilest
vermine
,
among
the
Egyptians
,
and
these
should
not
be
esteemed
so
much
as
Gods
Ambassadors
.
The
blind
Heathen
could
not
choose
but
see
some
splendor
of
Divinitie
in
these
things
.
The
Critick
Longinus
observed
out
of
the
description
of
the
creation
of
the
World
,
in
the
1.
of
Genesis
,
that
Moses
was
no
ordinary
man
:
and
besides
that
Imperatoria
brevitas
(
which
Tacitus
speakes
of
)
he
saw
so
much
majestie
in
the
relation
:
In
the
beginning
God
created
the
Heaven
and
the
Earth
,
and
God
said
,
let
there
be
Light
,
and
there
was
Light
,
let
there
be
Earth
,
and
there
was
Earth
,
that
he
confesses
[
*
](A13010-e7000-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
narration
had
a
seemely
character
and
cognizance
of
the
Divine
power
set
upon
it
.
The
Platonick
Ammonius
also
,
so
admired
the
storie
of
the
Divine
generation
of
Christ
,
in
the
first
of
S.
Iohns
Gospell
,
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
,
that
he
judged
those
words
worthy
to
be
written
in
golden
Letters
,
and
prefixed
on
the
gates
of
all
Temples
.
The
men
of
Lystri
likewise
in
the
Acts
,
hearing
the
Apostles
Paul
and
Barnabas
,
were
so
convinced
in
their
consciences
,
that
their
Doctrine
was
divine
,
that
they
were
something
transported
in
their
judgements
,
to
thinke
their
persons
were
divine
,
and
therefore
would
needs
have
worshipped
them
as
gods
,
with
Priests
,
and
Buls
,
and
Garlands
,
and
Sacrifice
.
And
if
I
would
give
you
a
short
draught
of
some
truths
,
as
they
have
degenerated
into
fables
,
among
the
Heathen
,
I
might
make
them
seeme
with
oce
labour
more
perspicuous
,
and
more
precious
:
for
as
their
unlikenesse
to
themselves
(
crossing
and
thwarting
one
another
)
confute
themselves
:
so
their
likenesse
to
the
truth
,
(
intimating
and
as
it
were
acting
it
)
must
needs
confirme
the
truth
.
The
tales
of
the
golden
Apples
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
Hesperidum
horti
,
and
Adonis
Garden
,
of
the
fiery
Dragons
that
kept
them
,
answering
either
to
the
flaming
sword
of
the
Cherubim
,
or
the
Serpent
,
to
the
true
Paradise
,
the
Garden
of
Eden
,
to
the
Apples
of
the
Tree
of
Knowledge
of
good
and
evel
,
are
sufficient
for
a
taste
.
But
it
were
a
shame
for
me
once
to
name
these
fabulous
legends
,
since
I
did
but
name
the
Heavenly
truth
,
which
they
have
adulterated
.
To
conclude
,
I
thinke
none
but
Davids
foole
,
that
hath
said
in
his
heart
there
is
no
God
,
can
find
in
his
heart
to
say
the
messengers
of
these
things
are
not
Gods
Ambassadors
.
For
,
as
for
the
rule
of
happinesse
it selfe
,
which
I
touched
in
the
last
step
of
my
former
gradation
,
I
wonder
not
,
if
men
of
the
earth
did
errare
toto
coelo
,
they
were
ignorant
of
the
three
forenamed
grounds
,
and
it
could
not
be
therefore
otherwise
,
they
could
not
take
the
height
of
Gods
excellencie
,
in
his
nature
,
and
workes
,
and
therefore
could
not
sound
the
depth
of
mans
misery
in
his
fall
:
they
were
ignorant
of
the
measure
of
his
fall
,
and
therefore
could
not
measure
,
nor
comprehend
,
the
height
,
and
depth
,
of
Gods
mercy
in
Christ
:
they
had
not
heard
of
Gods
mercy
in
Christ
,
and
therefore
could
never
teach
,
or
thinke
of
the
profunditie
of
humiliation
,
the
latitude
of
sanctification
,
the
altitude
of
glory
,
but
vanishing
in
their
imaginations
,
instead
of
these
,
groped
in
the
darke
to
find
mans
Summuns
bonum
in
himselfe
,
and
dreamed
a
pretty
dreame
of
a
shadow
of
happinesse
(
[
*
](A13010-e7210-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
man
is
a
dreame
of
a
shadow
,
as
Pindar
speakes
)
which
they
meant
to
purchase
with
a
shadow
of
wisdome
,
and
vertue
,
and
riches
,
and
honour
,
and
pleasure
:
and
in
this
respect
,
we
must
doe
with
their
bookes
,
as
they
say
the
Iewes
did
with
the
book
of
Hester
.
The
Iewes
read
the
booke
of
Hester
indeed
,
because
they
account
it
Canonicall
Scripture
,
but
before
they
read
it
,
they
let
it
fall
to
the
ground
,
because
they
doe
not
finde
the
name
of
God
once
mentioned
in
it
,
as
their
Rabbins
have
observed
:
So
for
the
morall
treatises
of
Philosophers
,
we
must
read
them
,
because
they
speak
of
vertue
,
and
happinesse
;
but
we
should
let
them
fall
to
the
ground
before
we
read
them
,
because
they
doe
not
give
glory
to
the
glorious
name
of
God
.
I
come
to
the
third
,
which
I
meane
to
draw
from
the
efficacy
of
their
Ministery
;
for
which
purpose
I
might
produce
many
expresse
places
of
Scripture
,
and
many
plaine
experiments
:
for
this
respect
the
Lord
Iesus
is
represented
in
a
Vision
to
Saint
Iohn
,
With
a
sharpe
two
edged
sword
proceeding
out
of
his
mouth
:
and
when
he
talked
with
his
Disciples
going
to
Emaus
,
Did
not
our
hearts
burne
within
us
,
said
they
,
while
he
talked
with
us
?
In
this
respect
the
Psalmist
saith
of
him
,
Psalme
45.
Thou
art
fairer
then
the
children
of
men
,
Grace
is
powred
into
thy
lips
;
Suada
in
labris
sessitat
,
Apes
in
ore
mellificant
;
t
is
true
of
him
,
for
Grace
is
powred
on
his
lips
,
a
sweete
attractive
Grace
,
which
is
an
eloquent
beautie
,
as
they
say
that
beautie
is
a
dumbe
eloquence
,
and
therefore
Thou
art
fairer
then
the
children
of
men
;
and
it
followes
,
Thy
arrowes
are
sharpe
in
the
heart
of
the
Kings
enemies
:
his
lips
and
mens
hearts
are
chained
together
,
as
you
have
heard
the
Embleme
of
the
French
Hercules
.
His
Word
was
like
a
burning
fire
,
shut
up
in
his
bones
,
and
he
could
not
stay
,
the
Prophet
Esay
had
his
tongue
touched
with
a
cole
from
from
the
Altar
.
The
Apostles
had
the
gift
of
fiery
tongues
,
and
what
was
the
succeesse
?
at
one
Sermon
of
Peter
three
thousand
were
set
on
fire
,
and
inflamed
with
the
love
of
God
,
and
come
rather
bleeding
,
then
breathing
forth
these
words
to
the
Apostles
,
Men
and
brethren
what
shall
we
doe
?
What
should
I
tell
you
the
voyce
of
God
is
mighty
,
the
voyce
of
God
breaketh
the
Cedars
,
the
Cedars
of
Lebanon
,
which
is
not
only
true
of
thunder
(
as
interpre●ers
expound
it
)
but
of
the
Word
of
God
.
For
if
Caligula
trembled
at
that
,
I
am
sure
Felix
did
at
this
,
Act.
24.
when
Paul
reasoned
of
righteousnes
and
temperance
,
and
judgement
to
come
,
Felix
trembled
,
a
strange
thing
,
that
the
accused
party
triumphed
,
and
the
Judge
trembled
▪
if
being
touched
with
his
affecting
words
,
and
trembling
he
had
turned
to
Christ
,
as
the
Needle
touched
with
the
Loadstone
,
turnes
to
the
North
,
and
had
shaped
his
course
accordingly
,
Felix
had
beene
happy
as
one
saith
:
But
this
is
the
more
remarkable
,
because
,
in
the
same
place
,
Tertullus
a
curious
Oratour
had
made
a
quaint
oration
with
no
such
successe
,
as
if
the
Lord
would
compare
as
it
were
with
humane
faintly
eloquence
,
and
teach
us
that
all
is
but
painted
eloquence
,
in
comparison
of
the
divine
power
of
his
Word
:
Indeed
they
report
,
that
when
Tully
pleaded
for
Ligurius
,
(
I
thinke
)
Caesar
trembled
,
and
the
bils
of
accusations
fell
out
of
his
hands
,
as
it
were
wrested
out
by
Tullies
eloquence
:
but
you
shall
see
the
difference
anon
.
Yea
,
and
Paul
himselfe
felt
the
force
of
this
thunder
,
for
in
the
very
heat
of
his
persecution
as
he
marched
furiously
(
like
Iehu
)
to
Damascus
,
a
great
light
shone
round
about
him
,
and
he
heard
a
voyce
from
Heaven
,
the
light
like
lightning
flashed
in
his
face
,
and
dazeled
his
eyes
,
and
laid
him
flat
on
his
backe
:
But
will
you
heare
a
terrible
thunder-clap
,
Saul
Saul
why
persecutest
thou
me
?
this
was
the
thunder
that
boared
his
eares
(
as
Scaliger
reports
of
a
countrey
fellow
that
had
his
eares
boared
with
thunder
)
and
this
was
the
lightning
,
which
,
as
the
Naturalists
say
,
melts
the
Sword
and
hurts
not
the
Sheath
,
that
breakes
the
bones
and
bruises
not
the
flesh
:
this
was
the
lightning
that
broke
Pauls
heart
and
melted
his
very
soule
within
him
,
and
made
him
that
was
yet
[
*
](A13010-e7710-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
breathing
out
threatnings
and
slaughter
against
the
Disciples
of
the
Lord
Iesus
,
breath
out
more
gentle
and
humble
words
,
Who
art
thou
Lord
?
what
shall
I
doe
Lord
?
and
the
like
.
I
cannot
stand
to
presse
these
,
and
yet
I
cannot
passe
over
one
place
,
because
it
is
most
effectuall
,
looke
Heb.
4.
12.
For
the
Word
of
God
is
quick
and
powerfull
,
and
sharper
then
a
two
edged
sword
,
piercing
even
to
the
dividing
asunder
of
soule
and
spirit
,
and
of
the
joints
and
marrow
,
and
is
a
discerner
of
the
thoughts
and
intents
of
the
heart
.
Who
hath
any
gold
weights
and
a
ballance
of
the
Sanctuary
,
that
we
may
expend
and
weigh
these
golden
words
exactly
?
I
pray
marke
,
it
is
a
living
Word
,
yea
more
,
a
working
Word
,
yet
more
,
a
cutting
Word
,
yea
,
and
more
yet
,
a
piercing
Word
,
it
is
not
as
other
written
words
are
mutus
magister
,
but
viva
vox
,
[
*
](A13010-e7820-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
living
word
,
it
is
not
living
,
as
some
do
(
of
whom
it
may
be
truly
said
,
Hic
situs
est
,
as
Seneca
said
of
Vatia
)
but
it
is
an
[
*
](A13010-e7870-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
effectuall
working
word
:
it
is
not
working
,
as
some
do
,
till
they
be
cold
again
,
or
as
we
say
,
as
good
never
the
whit
as
never
the
better
,
but
it
is
a
cutting
word
:
it
is
cutting
,
not
lightly
to
raze
the
skin
,
and
scratch
a
little
,
but
it
bites
sore
,
it
is
a
piercing
word
:
it
is
like
a
sword
,
a
bloody
instrument
,
but
that
it
is
sharper
,
for
the
Apostle
saith
[
†
](A13010-e7920-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
sharper
:
the
word
is
a
word
of
comparison
,
but
the
thing
is
above
compare
,
for
it
is
[
*
](A13010-e7950-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Cor
2.
16.
sharper
then
a
sword
,
it
is
like
a
two
edged
sword
(
as
I
told
you
of
Christ
in
the
Revelation
)
it
will
cut
which
way
soever
it
lights
,
either
a
savour
of
life
to
salvation
,
or
a
savour
of
death
unto
condemnation
,
as
the
Apostle
speaks
:
but
it
is
[
*
](A13010-e8010-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sharper
then
any
two
edged
sword
,
It
was
once
said
of
the
sword
of
Goliah
by
David
,
There
is
none
to
it
,
but
I
dare
say
it
is
true
of
the
sword
of
God
and
of
Gideon
,
the
sword
of
God
and
his
Ambassadors
,
for
it
pierces
to
the
dividing
of
the
soule
and
spirit
:
who
is
so
acute
almost
that
can
distinguish
these
two
by
an
intellectuall
precision
?
(
I
am
sure
Interpreters
sweat
about
it
)
and
yet
this
royall
sword
,
like
Alexanders
,
is
so
sharp
that
it
cuts
this
knot
with
an
actuall
diuision
,
betweene
the
joynts
and
the
marrow
,
not
the
hardest
bones
can
abate
or
turn
the
edge
of
this
invincible
weapon
;
not
the
most
hidden
marrow
can
escape
the
dint
of
it
,
but
as
the
Sun
in
the
19.
Psalme
,
nothing
is
hid
from
the
heat
of
it
.
To
conclude
,
it
is
[
*
](A13010-e8100-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
discerner
of
the
thoughts
and
intents
of
the
heart
:
the
strangest
Critick
that
ever
was
,
thought
it
not
free
from
it
:
and
whereas
other
Criticks
pride
themselves
in
restoring
some
obliturated
monuments
,
stopping
some
gaps
in
old
Manuscripts
,
taking
up
some
stitches
let
fal
in
a
Poet
,
this
goes
farther
,
and
reades
the
very
thoughts
,
verbamentis
,
the
letters
written
in
the
soule
,
that
abrasa
tabula
,
as
the
Philosopher
cals
it
:
I
have
put
all
the
weights
,
graines
,
and
scruples
that
I
have
into
the
Scales
,
and
yet
this
place
of
Scripture
as
it
is
pure
,
(
the
word
of
God
is
like
gold
which
is
tryed
in
the
fire
seventimes
)
so
,
for
weight
it
weighs
them
all
downe
,
which
was
the
reason
that
I
insisted
the
longer
on
it
,
for
me
thinks
,
this
very
place
doth
not
only
affirm
that
the
Word
is
effectuall
,
but
confirme
it
exceedingly
,
being
it selfe
so
effectuall
.
I
conclude
this
generall
,
he
that
knows
the
efficacy
of
this
Word
,
cannot
chuse
but
acknowledge
the
divinitie
of
this
power
,
and
be
affected
,
as
the
Prophet
Habakuk
was
,
with
the
presence
of
God
in
his
glorious
works
,
When
I
heard
(
saith
he
)
my
belly
trembled
,
my
lips
quivered
at
the
voyce
,
rottennesse
entred
into
my
bones
,
and
I
trembled
in
my selfe
,
that
I
might
rest
in
the
day
of
trouble
.
There
remaines
much
behind
yet
,
for
I
should
shew
you
this
in
particular
both
extensively
and
intensively
as
it
works
,
1.
In
the
heart
,
2.
A
strange
worke
in
the
heart
,
both
these
in
regard
of
the
act
it selfe
,
and
then
in
regard
of
the
manner
of
working
,
1.
Without
any
helpe
,
ex
parte
subjecti
,
the
heart
conferres
nothing
,
not
so
much
as
naturall
receptivitie
.
2.
Without
any
help
,
ex
parte
medii
,
no
insinuations
of
wisdome
,
no
tricks
of
Rhetorick
,
but
with
downe
right
blowes
:
and
I
could
wish
all
unsaid
that
hath
beene
spoken
,
that
I
might
spend
my selfe
wholly
in
these
things
,
but
I
must
touch
them
briefly
.
The
heart
of
man
is
the
most
free
and
hard
of
any
thing
to
worke
upon
,
and
to
make
an
impression
and
stampe
upon
this
hard
heart
,
this
heart
that
is
so
stonie
,
Adamantine
,
harder
then
the
mother
Milstones
,
as
the
Scripture
teacheth
.
To
compell
this
freewill
,
that
Domina
sui
actus
,
the
Queene
in
the
soule
,
the
Empresse
,
it
cannot
be
without
a
divine
power
,
without
a
hand
that
is
omnipotent
;
but
the
Ministers
doe
this
by
the
Word
,
they
mollifie
,
and
wound
,
and
break
this
heart
,
they
incline
,
and
bow
,
and
draw
this
free
will
whither
the
spirit
listeth
:
And
Clemens
Alexandrinus
is
not
afraid
to
say
,
that
if
the
Fables
of
Orpheus
and
Amphion
were
true
,
that
they
drew
birds
,
beasts
,
and
stones
with
their
ravishing
melodie
,
yet
the
harmony
of
the
Word
is
greater
,
which
translates
men
from
Helicon
to
Sion
,
which
softens
the
[
*
](A13010-e8320-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
hard
heart
of
man
obdurate
against
the
truth
,
that
raises
up
children
to
Abraham
of
stones
,
that
is
,
(
as
he
interprets
)
of
unbelievers
,
which
he
cales
stockes
and
[
†
](A13010-e8350-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
stones
,
that
put
their
trust
in
stones
and
stockes
,
which
metamorphoses
men
that
are
[
*
](A13010-e8370-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
beast-like
wild
,
birds
for
their
lightnesse
and
vanity
,
serpents
for
their
craft
and
subtilty
,
Lions
for
their
wrath
and
crueltie
,
Swine
for
voluptuousnesse
and
luxurie
,
&c.
and
charmes
them
so
,
that
of
wild
beasts
they
become
tame
men
:
that
makes
living
stones
(
as
he
did
others
)
come
of
their
owne
accord
to
the
building
of
the
walls
of
Ierusalem
,
(
as
he
of
Thebes
)
to
the
building
of
a
living
Temple
,
to
the
everliving
God
:
this
must
needs
be
a
[
*
](A13010-e8430-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
true
perswasive
charme
,
as
he
speakes
.
Herodotus
relates
of
Cambyses
,
that
being
admonished
of
his
drunkennesse
by
Prexaspes
a
noble
Counsellour
,
in
a
rage
he
commanded
his
sonne
to
be
placed
before
him
as
a
marke
,
and
his
Bow
and
Arrows
to
be
brought
,
and
He
shot
and
killed
the
boy
,
and
then
caused
him
to
be
opened
,
and
finding
the
Arrow
in
the
middest
of
his
heart
,
he
made
this
argument
,
that
he
was
no
drunken
man
,
and
turning
him
to
the
father
asked
him
(
with
a
cruell
smile
)
what
he
thought
of
it
:
O
my
Lord
(
said
Prexaspes
,
betwixt
griefe
for
his
sonne
,
and
feare
for
himselfe
:
)
I
think
the
gods
cannot
shoote
better
:
I
may
paralell
this
out
of
Scripture
,
and
apply
it
to
my
purpose
,
for
the
Apostles
in
the
Acts
,
being
charged
with
drunkennesse
,
Peter
steps
up
to
make
an
apologie
,
he
takes
his
bow
and
arrowes
(
as
the
Prophet
Esay
speakes
)
he
hath
made
my
mouth
like
a
sharp
sword
,
in
the
shadow
of
his
hand
hath
he
hid
me
,
and
made
me
a
polished
shaft
in
his
Quiver
:
)
hee
shootes
and
smites
three
thousand
with
one
arrow
,
and
when
they
opened
themselvs
,
it
was
found
they
were
pricked
in
their
hearts
:
and
you
shall
now
be
judges
,
whether
I
may
not
well
say
as
he
did
with
a
little
alteration
,
O
Lord
I
thinke
none
but
God
,
none
but
thou
can
shoot
so
well
.
I
conclude
this
,
the
Ministers
of
the
Word
are
stars
in
the
right
hand
of
God
,
(
as
it
is
in
the
Revelation
)
and
therefore
they
dart
their
influence
into
the
secret
corners
of
the
soule
:
their
words
fall
high
from
heaven
,
and
therefore
sinke
deepe
into
the
hearts
of
men
.
As
the
woman
of
Tekoah
was
subtile
,
because
the
hand
of
Ioab
was
with
her
:
so
they
are
powerfull
because
the
hand
of
God
is
with
them
,
they
are
the
pen
that
write
in
mens
hearts
,
but
it
is
the
hand
of
God
.
In
a
word
,
they
beare
such
authority
because
they
are
men
under
authority
,
men
of
God
,
Gods
Ambassadors
.
I
should
prosecute
the
rest
,
but
I
will
rather
leave
the
point
abruptly
then
be
tedious
.
2.
CORINTH
.
5.
20.
Now
then
we
are
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
,
be
ye
reconciled
to
God
.
IT
is
a
maxime
in
Divinitie
received
by
generall
consent
of
all
,
Cathedram
habet
in
coelo
qui
corda
docet
:
and
therefore
I
see
no
reason
,
why
that
which
hath
beene
said
should
not
bee
a
sufficient
argument
to
prove
,
that
those
that
sit
in
Moses
chaire
are
sent
from
Heaven
,
except
it
be
to
those
that
from
walking
in
the
way
of
the
ungodly
,
and
standing
in
the
way
of
sinners
,
are
come
to
sit
in
the
chaire
of
the
scornfull
.
Yet
I
will
adde
a
second
degree
,
to
put
it
out
of
question
:
for
they
doe
not
only
worke
upon
the
heart
in
generall
,
but
in
a
speciall
and
strange
manner
,
as
might
be
shewen
many
wayes
,
I
will
but
touch
the
principall
.
It
is
our
Saviours
promise
to
his
Disciples
,
Verily
,
verily
,
I
say
unto
you
,
he
that
believeth
on
me
,
the
workes
that
I
doe
,
shall
he
doe
also
,
and
greater
workes
then
these
shall
he
doe
:
greater
workes
then
these
,
O
blessed
Saviour
,
(
might
the
Disciples
say
)
how
can
that
be
?
Thy
name
is
Wonderfull
,
the
great
Counsellor
,
and
thou
dost
wonders
alone
;
and
is
not
this
one
of
thy
great
wonders
,
how
we
should
conceive
the
wonder
of
this
speech
,
greater
workes
then
these
,
O
blessed
Saviour
!
The
Schooles
of
men
have
an
Axiom
among
them
indeed
,
[
*
](A13010-e8660-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Many
Schollers
are
better
than
their
Masters
,
but
we
have
learned
another
lesson
in
thy
Schoole
,
The
Disciple
is
not
above
the
Master
,
and
it
is
enough
,
the
Disciple
be
as
the
Master
is
,
it
is
enough
:
O
humble
Saviour
,
among
proud
sinners
,
it
is
too
much
!
greater
workes
then
thou
O
Lord
!
didst
not
thou
cure
all
diseases
,
cast
out
Divels
,
didst
not
thou
rebuke
the
Feaver
,
and
it
durst
not
stay
,
chide
the
winds
,
not
as
he
in
the
Poet
,
expostulate
with
them
,
but
chids
them
with
authority
,
[
*
](A13010-e8690-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
rebuk't
the
winds
,
and
they
were
silent
,
calmed
the
Sea
,
and
walked
upon
the
swelling
waves
,
as
it
were
upon
some
Marble
pavement
?
and
can
there
be
greater
works
then
these
?
But
who
was
that
O
Lord
,
was
it
not
thou
,
that
diddest
raise
the
dead
,
that
Rulers
daughter
at
the
house
,
the
Widows
sonne
at
the
Hearse
,
the
two
sisters
brother
(
I
meane
Lazarus
)
in
the
grave
,
when
he
that
stunk
was
revived
with
thy
sweet
voyce
,
and
he
that
was
bound
hand
and
foot
with
linnen
cloaths
(
which
was
[
*
](A13010-e8720-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
miracle
in
a
miracle
,
as
a
Father
speakes
)
came
forth
and
walked
:
and
can
we
do
greater
works
then
these
?
Now
we
have
begun
to
speak
unto
our
Lord
,
suffer
us
to
speake
once
more
,
though
we
be
but
dust
and
ashes
.
Didest
not
thou
feed
five
thousand
men
with
five
loaves
,
five
loaves
,
which
by
a
strange
Arithmetick
were
so
multiplied
by
Division
,
and
so
augmented
by
Substraction
,
that
five
loaves
sufficed
five
thousand
guests
,
and
yet
twelve
baskets
full
were
gathered
up
,
for
thy
twelve
Apostles
.
Didest
not
thou
cure
the
poore
woman
of
her
incurable
issue
of
blood
with
a
touch
of
the
hemme
of
thy
garment
only
:
it
was
her
contactus
,
but
thy
vertue
O
blessed
Lord
that
did
it
,
and
shall
we
doe
greater
workes
than
these
?
Yes
,
they
doe
greater
miracles
,
saith
Augustine
,
Majus
enim
est
quod
sanet
vmbra
,
quàm
quod
sanet
fimbria
,
comparing
the
last
I
mentioned
,
with
that
which
is
recorded
of
Peter
in
the
Acts
,
that
those
which
had
diseases
were
healed
by
his
shadow
as
he
passed
by
:
and
they
did
greater
workes
that
were
no
miracles
,
then
all
the
miracles
that
Christ
wrought
,
and
they
were
the
conversion
of
many
soules
to
God
by
their
ministery
:
and
good
reason
it
should
bee
thought
so
,
for
if
a
shadow
,
a
privation
,
a
nullity
may
produce
such
a
reall
effect
,
then
what
shall
we
think
of
the
light
of
the
Gospell
,
the
most
beautifull
,
the
warmth
,
the
most
active
,
the
truth
of
the
Gospell
,
the
most
powerfull
quality
in
the
world
,
if
we
believe
the
Wiseman
?
and
two
of
which
are
so
transcendently
excellent
,
that
it
hath
beene
said
,
that
if
God
himselfe
would
take
a
visible
shape
,
he
would
make
a
body
of
light
which
should
be
acted
and
animated
by
truth
as
by
a
soule
:
Thou
hast
made
light
thy
garment
,
and
thou
lovest
truth
in
the
inward
parts
.
Yea
,
and
that
same
Father
affirmeth
,
that
the
justification
of
a
sinner
,
is
a
greater
worke
then
the
creation
of
a
World
.
Aut
si
aequalis
sit
utrumque
potentiae
,
certè
hoc
est
majoris
misericordiae
,
as
he
concludeth
it
.
The
Schoole
follow
him
in
this
,
and
dispute
whether
it
be
not
simply
the
greatest
worke
that
ever
was
;
and
determine
that
it
is
ex
parte
effectus
,
averring
that
the
least
worke
of
grace
is
greater
then
the
greatest
in
nature
:
they
doubt
also
whether
it
be
miraculous
,
and
leave
it
doubtfull
.
Our
moderne
Divines
give
a
reason
of
it
,
because
in
creation
there
is
only
a
negative
indisposition
of
nothing
,
to
being
:
but
in
regeneration
,
there
is
besides
a
positive
opposition
of
sinne
,
to
grace
.
I
will
not
now
discusse
whether
this
be
precisely
true
,
or
no
:
but
a
great
work
it
is
without
question
,
as
may
appeare
by
the
act
which
is
called
in
Scripture
a
rising
from
the
dead
,
Blessed
are
they
that
have
their
part
in
the
first
resurrection
,
[
†
](A13010-e8880-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
generation
,
except
a
man
be
borne
againe
he
can
never
see
the
kingdome
of
God
,
saith
Christ
to
Nicodemus
:
[
a
](A13010-e8930-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ioh
3.
3.
a
new
creation
,
saith
Paul
to
the
Corinthians
:
it
appeares
likewise
by
the
[
b
](A13010-e8980-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Gal.
6.
15.
effect
,
the
which
is
called
the
new
heart
,
Create
in
me
O
Lord
a
new
heart
:
A
new
man
,
That
the
new
man
may
be
renewed
daily
:
A
new
creature
,
Neither
circumcision
,
nor
uncircumcision
availeth
any
thing
,
but
a
new
creature
:
It
appeares
lastly
by
the
terms
,
between
which
there
is
as
much
difference
,
as
betweene
light
and
darknes
,
death
and
life
,
Heaven
and
Hell
,
the
Divell
and
God
,
immane
quantum
!
for
these
are
the
termes
betweene
which
this
mutation
runnes
,
as
the
Scripture
teaches
us
.
Who
can
bring
to
passe
this
true
[
c
](A13010-e9040-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
transmigration
,
(
Pythagoras
dreamed
of
another
)
but
he
that
is
the
Father
of
Spirits
,
and
th●
Word
that
doth
it
,
must
needs
be
the
breath
of
his
mouth
:
This
divine
[
d
](A13010-e9070-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Conversion
(
as
Plato
calls
it
,
speaking
admirably
of
it
,
though
he
knew
it
not
)
but
he
to
whom
the
Prophet
goeth
in
this
case
,
turne
us
O
Lord
,
and
we
shall
be
turned
:
this
wondrous
[
e
](A13010-e9110-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
change
,
as
Clemens
cals
it
,
as
I
noted
,
but
he
that
formed
the
mountaines
,
and
of
whom
the
Psalmist
,
Manus
tuae
plasmaverunt
me
,
he
that
formed
man
after
his
owne
image
:
Dii
coeptis
,
nam
vos
mutâstis
&
illas
,
aspiratemeis
:
figmentum
cordis
,
saith
Moses
,
The
imagination
of
mans
heart
is
only
evill
and
that
continually
:
but
as
for
the
heavenly
work
of
grace
,
of
holinesse
,
of
a
new
man
,
is
as
the
Heaven
is
said
to
be
,
and
as
the
Protoplast
was
,
figmentum
manuum
tuarum
,
the
workmanship
of
thy
hands
O
Lord
.
In
a
word
,
none
can
restore
or
vindicate
a
man
from
the
servitude
of
sinne
,
into
the
libertie
of
Gods
children
,
and
of
a
miserable
bond-slave
make
one
a
[
*
](A13010-e9180-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
royall
man
,
(
as
Clemens
cals
his
Gnostick
)
but
the
great
King
,
of
whom
it
is
said
,
if
his
Spirit
make
us
free
,
then
are
we
free
indeed
:
the
knot
in
which
we
were
tyed
is
dignus
vindice
nodus
,
and
our
desperate
case
doth
require
a
[
†
](A13010-e9230-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
strong
helpe
,
according
to
the
use
and
phrase
of
Tragedies
.
I
could
be
infinite
in
this
theme
,
if
I
would
tell
you
all
the
wonders
that
they
worke
in
the
heart
of
man
,
the
terrours
of
the
Law
,
which
make
a
man
think
that
he
is
in
Hell
,
more
truly
and
more
profitably
,
then
the
Jesuites
doe
their
Clients
in
their
chamber
of
meditation
:
by
the
consolations
of
the
Gospell
,
which
gives
a
man
wings
to
flie
into
Heaven
,
and
take
sanctuary
there
from
all
afflictions
,
from
whence
he
lookes
downe
upon
this
lower
world
with
heroicall
contempt
and
scorne
,
wondring
at
the
vanitie
of
men
,
that
are
so
greedy
of
vanities
,
whereas
the
whole
World
appeares
to
him
(
as
the
territory
of
Athens
to
Alcibiades
in
Lucian
)
but
a
spot
of
earth
;
he
scornes
the
best
Orators
to
perswade
him
(
as
Nazianzene
saith
of
Cyprian
that
he
did
in
his
Letters
exhortatory
to
Martyrdome
)
to
think
that
swords
have
not
met
all
in
them
to
do
him
hurt
,
that
fire
is
cold
,
that
wild
beasts
are
gentle
,
that
famine
is
dainties
,
that
the
hottest
flames
that
ever
Martyrs
were
burned
in
for
Chrict's
sake
were
but
like
Eliahs
fiery
Chariot
,
wherein
he
rode
in
triumph
into
Heaven
;
and
which
is
more
,
that
these
are
are
not
Paradoxes
in
Christianity
.
I
can
remember
but
one
that
gave
such
testimony
of
the
power
of
any
humane
writing
:
and
that
was
Cleombrotus
,
I
thinke
of
Platoes
booke
,
of
the
immortality
of
the
Soule
,
which
when
he
had
read
,
he
was
so
afflicted
,
that
hee
killed
himselfe
,
to
learne
that
without
booke
in
the
Elysian
fields
that
he
had
read
there
,
and
injoy
that
good
that
he
imagined
out
of
it
.
But
how
many
thousand
Martyrs
,
have
set
a
feale
of
blood
to
Gods
booke
,
and
tooke
it
upon
their
death
,
that
it
was
the
most
powerfull
of
all
other
.
But
to
bound
my selfe
:
I
purposed
only
to
treat
of
the
first
worke
,
which
I
have
already
done
:
Yet
I
will
adde
one
thing
more
,
and
but
one
thing
.
The
untamed
horses
of
distempered
passions
(
as
Plato
cals
them
)
which
many
times
so
hurry
and
wheele
about
the
crazie
chariot
of
reason
,
that
they
set
the
wheeles
of
judgement
(
upon
which
it
should
runne
steadily
)
cleane
besides
the
socket
,
even
these
are
charmed
and
tempered
by
this
heavenly
musick
,
as
the
evill
spirit
in
Saul
was
by
the
Harpe
and
hand
of
David
.
Excellently
Lactantius
,
Da
mihi
iracundum
,
da
libidinosum
,
da
avarum
,
&c.
and
I
will
so
inchant
him
with
a
few
syllables
,
(
he
sayes
no
more
,
but
paucis
syllabis
)
out
of
Gods
word
,
that
I
will
make
him
meeke
,
chaste
,
liberall
,
and
concludes
this
confident
assertion
with
this
Epiphonema
,
Tanta
divine
sapientiae
vis
est
,
ut
in
hominis
pestus
infusa
,
matrem
delictorum
stultitiam
uno
semel
impetu
expellat
.
It
is
more
then
time
to
shut
up
this
point
:
briefly
therefore
,
it
is
absurd
to
say
of
naturall
generation
,
Sol
&
homo
generant
hominem
,
and
yet
to
thinke
of
spirituall
regeneration
,
that
the
sonne
of
man
can
doe
it
without
the
sonne
of
righteousnesse
.
And
if
the
principles
be
true
that
the
masters
of
that
art
have
delivered
in
conveyance
of
water
,
Aqua
tantum
ascendit
,
quantum
descendit
:
then
this
water
of
life
,
which
makes
a
man
ascend
to
God
,
must
needs
have
descended
from
God
first
,
and
the
Conduit-pipes
,
the
Ministers
of
God
,
must
needs
be
Organicall
,
not
Authenticall
agents
,
in
the
cures
they
worke
with
it
,
they
must
be
the
instruments
of
God
,
Gods
Ambassadors
.
The
third
degree
followes
,
which
is
,
the
heart
of
man
conferres
nothing
to
this
worke
,
to
this
great
worke
,
not
so
much
as
a
naturall
receptivitie
:
if
there
were
apprehension
in
nature
,
the
difficultie
would
not
be
such
as
to
prove
a
Divinitie
,
but
to
make
Adamants
receive
impressions
like
waxe
,
to
teach
a
stone
to
fly
like
a
bird
,
to
swimme
against
the
streame
,
to
croud
against
the
multitude
,
to
saile
against
the
windes
,
to
make
a
man
against
the
corruption
of
his
nature
,
against
the
nature
of
his
corruption
,
a
man
of
the
World
,
to
savour
and
relish
the
things
of
God
:
I
know
not
what
strength
in
nature
can
make
it
good
,
what
authority
can
warrant
it
:
The
best
wisdome
of
the
flesh
is
(
saith
the
Apostle
)
[
*
](A13010-e9480-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
enmitie
with
God
:
most
significantly
[
†
](A13010-e9510-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
most
refined
wisdome
is
not
only
an
enemy
,
but
even
enmity
to
God
:
Non
vitiosus
homo
es
Zoile
,
sed
vitium
,
said
the
[
*
](A13010-e9550-b)
*
Martial
.
Poet
,
with
some
affinity
to
this
phrase
.
I
will
illustrate
this
but
with
a
word
or
two
out
of
Nazianzen
,
and
so
leave
it
,
because
I
perceive
the
time
passes
,
and
the
thing
hath
beene
touched
in
part
already
.
Such
is
the
corruption
of
man
,
that
propound
any
divine
good
to
it
(
saith
he
)
it
is
entertained
,
[
*
](A13010-e9570-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
fire
by
water
,
or
wet
wood
with
hissing
:
So
grace
is
almost
hissed
off
the
stage
with
scoffs
and
taunts
:
I
cannot
tell
,
but
me
thinks
I
could
bid
the
secure
and
carnall
men
,
if
there
were
any
such
among
us
,
beware
least
it
prove
that
they
have
learned
that
hissing
facultie
from
the
hissing
serpent
:
but
to
goe
on
,
propound
any
evill
,
[
*
](A13010-e9590-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
like
fire
to
straw
,
as
he
shewes
elegantly
,
like
the
foolish
Satyre
that
made
haste
to
kisse
the
fire
,
like
that
unctuous
matter
;
which
the
naturalists
say
that
it
sucks
and
snatches
the
fire
to
it
,
with
which
it
is
consumed
.
Nay
,
this
is
the
great
difficultie
of
a
Pastorall
cure
,
saith
the
same
Father
,
that
whereas
in
other
medicinall
,
the
diseased
party
is
termed
a
patient
,
and
may
be
so
,
because
hee
is
willing
to
subscribe
to
that
which
his
Physitian
shall
prescribe
him
:
In
this
theologicall
,
it
is
cleane
contrary
,
a
mans
selfe
is
his
greatest
sicknesse
,
[
*
](A13010-e9610-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
like
a
franticke
person
that
fals
foule
with
his
best
friends
,
[
†
](A13010-e9630-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
we
are
valiant
against
our selves
,
and
we
defend
what
we
affect
:
like
corrupt
Lawyers
,
to
plead
an
ill
cause
;
and
they
which
[
*
](A13010-e9650-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
are
more
generous
without
all
colouring
or
cloaking
the
matter
,
runne
bare-headed
as
we
say
,
runne
on
shamelesse
to
all
wickednesse
:
who
shall
helpe
poore
man
in
this
miserable
condition
,
nam
quid
miserius
est
misero
non
miserante
seipsum
;
saith
Austin
in
his
Confessions
:
even
thou
O
God
who
art
Pater
miserationum
,
which
workest
mightily
with
thine
owne
word
in
the
mouth
of
thy
Ministers
,
thy
Ambassadors
.
The
fourth
and
last
degree
will
make
this
proofe
square
and
sure
,
a
good
proofe
;
like
Aristotles
good
man
,
[
†
](A13010-e9710-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
quadrangular
,
and
therfore
we
must
not
omit
it
.
This
worke
of
the
Ministers
upon
the
heart
,
which
is
so
effectuall
,
and
yet
so
much
against
the
haire
,
against
the
bent
of
the
heart
,
besides
all
these
,
it
is
done
with
silly
instruments
.
The
Philosophers
and
Rhetoricians
make
a
Goddesse
of
their
eloquence
,
and
by
the
power
of
her
divinity
,
thinke
to
bewitch
and
inchant
their
auditors
as
they
please
,
and
to
scrue
themselves
into
the
most
retired
parts
,
to
take
the
heart
[
*
](A13010-e9730-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
chiefe
City
or
Metropolis
of
mans
affections
:
they
admire
her
,
they
studie
her
,
they
pray
her
[
†
](A13010-e9750-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
charme
this
man
:
yea
,
and
to
say
the
truth
,
who
is
such
an
infant
that
hath
not
heard
of
the
power
of
eloquence
?
And
yet
it
is
not
this
that
doth
this
great
worke
,
it
is
another
[
*
](A13010-e9770-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
perswasive
goddesse
,
that
breeds
this
setled
[
†
](A13010-e9790-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
confidence
,
this
grounded
[
*
](A13010-e9810-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
perswasion
of
a
Christian
,
it
is
humilitie
,
and
simplicitie
,
and
plainnesse
of
speech
that
doth
it
,
as
the
Apostle
declares
to
the
Corinthians
:
such
is
the
Scripture
language
,
such
the
Ministers
.
And
as
Plutarch
observed
out
of
the
naturalists
,
that
the
seed
of
those
that
are
lascivious
and
incontinent
is
not
fruitfull
,
and
applies
it
to
the
great
talkers
:
so
I
make
no
question
,
but
wanton
and
lascivious
Rhetorick
,
makes
the
immortall
seed
of
Gods
Word
more
unfruitfull
;
like
a
sword
wrapped
in
wooll
,
that
cannot
cut
;
like
an
Oke
embraced
with
the
flattering
Ivie
,
that
will
not
thrive
and
prosper
.
I
doe
not
condemne
Rhetorick
:
the
genuine
tropes
and
figures
in
a
solid
speech
are
like
arrowes
in
the
hand
of
a
mighty
man
,
as
the
Psalmist
saith
in
another
case
,
blessed
is
the
man
that
hath
his
quiver
full
of
them
.
And
as
the
Philosopher
said
of
Oyle
,
observing
the
use
to
be
good
,
but
the
abuse
to
be
great
,
Male
sit
illis
cinaedis
(
said
he
)
qui
rem
optimam
pessime
infamârunt
:
so
may
I
say
,
the
use
is
good
but
the
abuse
is
great
of
eloquence
:
and
therefore
away
with
these
effeminate
,
and
unmanly
Orators
,
that
have
cast
a
shrewd
aspersion
upon
a
noble
profession
:
As
for
the
modest
and
sober
use
,
that
is
true
of
Divinitie
which
Seneca
said
of
Philosophy
,
that
is
true
of
eloquence
which
he
said
of
wit
,
Philosophia
non
renunciat
ingenio
;
Theologianon
renunciat
eloquentiae
,
for
there
is
an
eloquence
in
the
Scripture
,
which
is
more
then
eloquence
:
the
Rhetoricians
may
call
theirs
an
[
*
](A13010-e9920-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Allurement
of
the
soule
,
but
this
is
a
[
†
](A13010-e9940-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
transmigration
as
I
told
you
:
theirs
may
perfundere
animum
,
but
this
doth
perfringere
:
they
may
delight
,
but
this
doth
ravish
with
a
divine
Enthysiasme
:
theirs
is
properly
oratory
,
but
this
is
,
to
speake
more
properly
,
Imperatory
,
which
is
then
most
full
of
Affection
,
when
it
is
most
free
from
affectation
:
theirs
is
more
Scholasticall
,
but
this
is
more
majesticall
,
as
best
becomes
the
mouth
of
Princes
,
as
the
noble
Lord
of
Plesis
hath
well
noted
of
the
stile
of
the
Scripture
.
But
the
best
of
their
nervi
and
t●ri
,
the
best
sinewes
and
strength
,
is
but
as
Longinus
observs
of
some
childish
Orators
,
[
*
](A13010-e10030-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
their
schoole
wit
through
curiosity
ends
in
folly
,
or
frigidity
and
chilnesse
,
in
comparison
of
this
.
To
end
this
,
I
can
beare
well
that
they
brag
of
their
Arculae
,
Myrothesia
,
and
Lecythi
,
like
some
deformed
woemen
of
their
boxes
,
out
of
which
they
draw
a
painted
and
greasie
beautie
.
But
I
cannot
brook
that
they
should
speake
of
thunder
and
lightning
in
their
Orators
,
ignorant
and
silly
men
,
as
though
these
fiery
Meteors
were
bred
,
or
did
appeare
in
this
lower
Region
,
so
far
from
Heaven
.
No
,
no
,
as
they
said
once
of
Christian
Souldiers
,
that
they
were
Fulminatrix
Legio
,
so
I
may
say
of
the
celestial
Hierarchie
of
the
Angels
of
the
Churches
,
the
Lords
Ministers
,
that
is
Fulminatrix
Regio
:
and
if
I
be
not
deceived
,
he
should
not
be
much
amisse
,
that
should
call
the
Pulpit
the
shop
of
thunder
:
all
other
Pericles
have
but
brutum
fulmem
,
in
comparison
of
that
,
as
you
may
conceive
out
of
that
which
hath
beene
spoken
:
and
that
which
is
the
wonder
in
this
,
all
this
is
without
any
pomp
or
shew
,
not
[
*
](A13010-e10120-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
with
great
pompe
,
but
[
†
](A13010-e10140-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
with
great
weaknesse
and
infirmity
rather
,
which
argues
the
evidence
of
the
Spirit
and
the
power
of
God
the
more
strongly
.
I
conclude
therefore
.
As
one
said
of
Demetrius
Pompeii
libertus
,
who
spake
much
,
but
had
nothing
to
doe
,
when
Pompey
himselfe
who
did
all
,
but
said
but
little
,
I
regard
not
(
said
he
)
[
*
](A13010-e10180-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
what
thou
sayest
,
but
what
he
doth
silently
:
so
may
we
say
,
it
skils
not
so
much
what
the
Minister
said
outwardly
,
as
what
the
Spirit
workes
inwardly
:
since
the
efficacie
of
their
words
depend
not
so
much
upon
themselves
,
because
they
are
good
orators
,
as
upon
the
Spirit
of
God
,
because
they
are
Gods
Orators
,
Gods
Ambassadors
.
I
have
finished
now
the
explication
of
the
intensive
efficacie
.
I
must
adde
a
word
of
their
extensive
,
for
so
I
was
constrained
to
call
them
for
distinction
sake
.
I
meane
it
thus
:
If
you
take
a
view
of
the
whole
world
you
shall
scarce
find
a
region
,
of
which
the
Ministers
of
the
Gospell
may
not
say
as
he
in
the
Poet
,
Quae
Regio
in
terris
nostri
non
plena
laboris
?
The
Sects
of
Philosophers
were
distinguished
by
the
names
of
[
*
](A13010-e10240-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Italick
,
and
[
†
](A13010-e10270-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ionick
,
as
Laertius
tels
us
,
but
Religion
is
characterized
and
known
by
the
name
of
[
*
](A13010-e10310-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Catholike
.
Now
wee
know
there
is
nothing
commonly
received
,
but
either
by
the
law
of
nature
in
morall
,
or
by
the
law
of
nations
in
politicall
affaires
:
Now
the
faith
of
Christ
preached
by
the
Ministers
being
dispersed
over
all
,
and
not
imprinted
in
all
,
by
either
of
those
it
cannot
be
but
probable
,
that
it
proceeds
from
the
grace
of
God
,
who
is
the
God
of
nature
.
Againe
,
as
the
great
Mathematician
said
once
to
the
King
,
[
†
](A13010-e10350-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
let
me
have
a
place
to
stand
on
,
and
I
will
move
the
earth
,
implying
that
the
moving
of
this
earth
could
not
be
supposed
without
a
firme
standing
on
some
other
earth
granted
:
so
the
moving
of
the
whole
earth
by
the
Ministers
,
to
the
embracing
of
the
faith
,
must
needs
evince
a
fixing
of
them
in
Heaven
,
from
whence
they
are
sent
,
and
the
rather
because
of
that
great
opposition
,
which
they
find
every
where
,
which
will
compell
us
to
grant
the
former
supposition
.
You
have
seene
the
Embleme
of
an
earth
beseiged
round
with
many
windes
,
the
Devill
on
the
one
side
blowing
,
and
the
Pope
the
Divels
instrument
on
the
opposite
side
blowing
,
and
the
Cardinals
the
Popes
agents
on
each
side
betweene
them
blowing
,
and
the
Turke
at
another
corner
blowing
,
and
all
to
shake
this
earth
:
and
yet
notwithstanding
all
these
,
the
word
is
written
in
it
immobilis
,
the
word
is
written
in
indeleble
characters
,
and
it
is
unmoovable
:
and
it
may
well
be
said
of
all
these
blowers
,
as
the
Orator
said
of
the
Athenians
,
comparing
them
to
men
running
up
an
Hill
,
[
*
](A13010-e10390-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
they
blow
hard
,
but
runne
slow
.
The
Earth
is
the
Ministers
of
the
Gospell
,
and
that
Word
which
they
preach
,
all
those
and
many
other
lay
their
heads
together
,
to
blow
it
away
,
but
all
in
vaine
,
for
the
finger
of
God
hath
written
immobilis
upon
them
,
and
his
decree
is
like
the
Medes
and
Persians
,
that
cannot
be
changed
,
but
what
he
hath
written
he
hath
written
:
Nulla
litura
in
Decretis
sapientum
,
t
is
true
of
God
:
and
good
reason
,
the
Spirit
,
as
the
wind
,
bloweth
where
it
listeth
,
as
Christ
saith
,
and
it
is
folly
at
least
,
if
not
madnesse
,
as
Pythagoras
speaks
,
[
*
](A13010-e10490-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
blow
against
the
winds
.
The
Word
is
like
the
[
†
](A13010-e10520-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lampe
that
is
unquenchable
,
in
the
storie
which
laughs
at
the
winds
(
ridebis
ventos
,
saith
he
)
that
swell
,
and
puffe
,
and
blow
against
it
,
but
it
cannot
blow
it
out
:
and
they
that
carry
it
are
like
the
Persian
Souldiers
,
which
they
call
[
*
](A13010-e10560-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
immortall
,
of
whom
the
world
may
say
,
as
they
did
once
of
the
Grecians
in
that
Epigramme
,
whom
they
thought
invulnerable
;
[
†
](A13010-e10590-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
we
shoot
at
them
,
but
they
fall
not
downe
,
we
wound
them
,
and
not
kill
them
.
In
a
word
:
as
Gamaliel
said
of
the
Apostles
preaching
,
if
it
be
of
God
it
will
prevaile
,
we
may
invert
it
and
say
most
truly
,
if
it
prevaile
thus
against
all
opposition
,
surely
,
it
is
of
God
,
they
are
men
of
his
right
hand
,
men
of
God
,
Gods
Ambassadors
.
There
is
no
gainsaying
[
b
](A13010-e10650-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Demosthenes
words
:
t
is
true
of
the
power
of
the
Spirit
,
in
the
word
of
the
Ministers
:
as
it
was
said
of
Steven
,
his
enemies
could
not
so
much
as
[
*
](A13010-e10690-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
stand
against
the
wisdome
of
the
Spirit
of
God
that
was
in
him
,
but
fell
downe
,
as
Dagon
did
before
the
Arke
.
The
tale
of
the
Dragon
and
his
traine
(
the
false
Prophet
is
the
taile
,
saith
Isaiah
,
and
the
Pope
is
the
false
Prophet
,
as
may
appeare
out
of
the
Revelation
)
the
taile
of
the
Dragon
,
the
Pope
,
may
draw
the
third
part
of
the
stars
out
of
heaven
,
but
the
gates
of
Hell
cannot
prevail
gainst
any
part
of
a
starre
in
the
right
hand
of
Christ
:
O
thence
it
is
that
they
are
so
invincible
.
2.
CORINTH
.
5.
20.
Now
then
we
are
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
,
be
ye
reconciled
to
God
.
YOu
have
seene
a
Larke
upon
a
fine
Sunn-shine
day
mounting
and
singing
,
not
to
the
Sunne
(
as
Cardan
tels
of
strange
flowers
,
that
make
strange
hymns
to
the
Moone
)
but
(
as
Clemens
Alexandrinus
speaks
)
of
the
quire
of
Grashoppers
,
one
of
which
leapt
upon
the
Musicians
Harpe
,
and
supplyed
the
want
of
a
string
that
chanced
to
crack
in
the
midst
of
his
song
(
[
*
](A13010-e10850-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
the
most
wise
God
the
inventer
of
musick
,
)
a
song
of
thanksgiving
to
him
that
taught
her
the
art
of
singing
,
and
so
she
climbes
aloft
with
her
prety
note
,
peiring
and
peiring
,
as
though
she
would
peire
into
the
secrets
of
Heaven
:
but
on
the
suddaine
,
when
you
have
long
expected
what
newes
shee
would
bring
from
thence
,
you
have
seene
her
fall
silently
to
the
earth
againe
:
me
thinkes
those
Ministers
may
be
said
to
be
like
those
Larkes
,
fly
like
Larkes
,
and
fall
like
Larks
,
which
rise
much
in
the
contemplative
of
their
discourse
,
nothing
in
the
practicall
;
which
in
the
explication
of
truths
wind
up
their
auditors
understanding
to
so
high
a
pitch
,
that
they
seeme
to
carry
them
into
Heaven
,
and
make
them
read
distinctly
in
the
volumnes
of
eternitie
,
but
in
the
application
so
slacken
their
hand
,
that
they
let
their
affections
fall
againe
,
and
have
them
where
they
found
them
at
the
first
,
on
earth
.
And
therfore
I
will
crave
leave
to
spend
this
exercise
wholly
in
such
instructions
as
may
be
profitably
deducted
out
of
that
which
hath
beene
formerly
delivered
.
You
have
heard
the
proportion
betweene
the
Ministers
of
God
and
the
messengers
of
Princes
,
how
they
are
Ambassadors
;
the
compulsion
and
necessity
of
the
sending
of
these
,
why
there
needed
Ambassadors
;
the
election
of
these
,
why
such
meane
men
were
made
Ambassadors
;
the
confirmation
of
the
point
,
that
these
meane
men
are
notwithstanding
Gods
Ambassadors
,
and
this
the
last
time
:
where
the
last
proofe
was
from
the
efficacie
of
their
Ministerie
,
as
it
was
upon
the
heart
,
in
which
respect
that
may
be
said
of
all
,
which
was
said
of
Luther
,
that
he
spake
as
if
he
had
beene
within
a
man
:
in
that
it
was
a
great
worke
upon
the
heart
,
a
resurrection
,
a
regeneration
,
a
new
creation
,
in
that
it
was
against
the
propension
of
the
subject
,
the
heart
of
man
opposing
it
,
in
that
it
was
without
any
great
preparation
of
art
and
eloquence
:
in
which
respects
though
there
had
never
beene
any
miracle
,
to
seale
their
preaching
,
yet
it
may
be
said
of
the
doctrine
it selfe
,
as
the
Thomists
say
of
their
Master
Aquinas
,
Etsi
nullis
in
vita
sua
nec
morte
miraculis
claruisset
,
&c.
to
warrant
his
canonization
for
a
Saint
,
yet
his
doctrine
would
be
sufficient
,
quot
enim
articulos
,
tot
miracula
,
so
many
articles
as
he
wrote
,
so
many
miracles
God
wrought
by
him
,
quilibet
enim
est
unum
miraculum
,
say
they
:
and
may
not
I
say
,
so
many
articles
of
Religion
,
so
farre
above
naturall
reason
,
as
they
have
perswaded
men
to
believe
,
so
many
miracles
have
they
wrought
?
Lastly
,
in
that
it
hath
prevailed
over
the
whole
world
,
in
spite
of
all
enemies
and
opposition
,
in
which
respect
I
may
not
unfitly
paralell
the
triumph
of
the
Word
of
God
,
concerning
Christ
,
with
the
triumph
of
Christ
himselfe
described
in
the
19.
of
the
Revelation
,
who
is
called
the
Word
of
God
,
not
without
some
reference
to
this
I
thinke
,
And
I
saw
Heaven
opened
,
and
behold
a
white
Horse
,
and
he
that
sate
upon
him
was
called
faithfull
and
true
,
and
in
righteousnesse
he
doth
judge
and
make
warre
:
his
eyes
were
as
a
flame
of
fire
,
and
on
his
head
were
many
crownes
,
and
he
had
a
name
written
that
no
man
knew
but
himselfe
,
and
he
was
cloathed
in
a
vesture
dipt
in
blood
,
and
his
name
is
called
the
Word
of
God
,
and
out
of
his
mouth
goeth
a
sharpe
sword
,
that
with
it
he
should
smite
the
nations
,
and
he
shall
rule
them
with
a
rod
of
iron
,
&c.
I
might
improove
this
text
,
but
that
I
make
haste
to
the
observations
that
follow
,
which
I
must
passe
over
in
a
word
,
because
I
have
many
things
to
speake
;
and
am
loth
to
trouble
memorie
.
The
first
of
which
,
concernes
those
that
enter
into
the
ministery
.
[
*
](A13010-e11060-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
stretch
them
out
by
Pauls
Canons
,
as
Nazianzen
speaks
,
that
they
should
be
of
[
†
](A13010-e11100-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
good
behaviour
,
apt
to
teach
,
at
the
least
,
it
is
not
necessary
every
one
shonld
be
a
golden
mouth'd
Chrysostom
,
but
who
ever
heard
of
dumb
Orators
,
dumbe
Ambassadors
:
much
is
required
of
them
,
they
must
instruct
,
exhort
,
reprove
,
correct
,
&c
they
must
be
wise
,
and
learned
,
and
meeke
,
and
zealous
,
or
to
use
Nazianzens
word
,
they
must
be
[
*
](A13010-e11160-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
a
word
heavenly
,
they
should
reflect
some
splendor
back
upon
their
honours
,
which
cast
so
great
a
lustre
upon
their
persons
,
that
it
may
be
said
of
them
,
as
he
sayes
of
a
learned
and
worthy
Cardinall
,
Qua
demum
purpurato
facto
ipsa
mihipurpura
vere
fact
a
ornatior
:
we
should
not
hear
then
any
complaints
of
such
as
the
Father
speakes
,
[
†
](A13010-e11190-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
may
translate
it
,
yesterday
players
on
the
Stage
,
and
to
day
labourers
in
the
Lords
Vineyard
.
But
there
were
sous
of
Ely
which
were
sons
of
Belial
,
slovenly
Priests
,
that
made
the
people
of
Israel
abhorre
the
offering
of
the
Lord
,
and
I
would
to
God
there
were
none
such
now
adayes
.
It
was
the
sin
of
Ieroboam
who
made
Israel
to
sinne
,
that
he
made
Priests
of
the
[
*
](A13010-e11260-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vilest
of
the
people
indeed
the
basest
of
the
people
if
they
were
but
men
,
were
too
good
to
make
Priests
for
Ieroboams
gods
,
which
were
but
Calves
.
But
what
hath
Gods
truth
and
religion
deserved
,
that
she
should
fal
into
such
hucsters
hands
?
If
this
were
tolerable
,
and
God
would
beare
with
it
in
the
time
of
our
former
ignorance
,
when
the
Proverbe
was
verified
[
†
](A13010-e11300-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
worst
Cretian
is
as
good
as
the
best
Graecian
,
&
inter
caecos
luscus
Rex
est
,
yet
in
this
great
[
*
](A13010-e11340-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
augmentation
of
light
and
learning
,
it
must
needs
be
lamentable
.
The
Asse
did
not
only
teach
the
Foxe
wit
,
as
it
is
in
the
Fable
,
but
the
Prophet
also
,
as
we
read
of
Balaam
:
and
Christ
himselfe
made
use
of
an
Asse
;
but
it
was
then
when
the
Disciples
might
say
truly
,
The
Lord
hath
need
of
him
:
but
now
we
may
say
as
the
servants
of
Achish
said
of
David
,
when
he
slavered
his
beard
,
and
scrabled
on
the
wals
,
hath
our
Lord
need
of
mad
men
?
who
if
they
chance
to
bestow
any
of
their
children
on
the
Church
,
as
he
said
of
Basil
,
who
was
therefore
preserved
from
the
violence
of
an
Arian
Emperour
,
because
he
was
a
meanes
to
recover
his
sonne
of
a
dangerous
Ague
,
that
he
was
[
*
](A13010-e11430-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
gift
of
an
Ague
:
so
they
are
the
gift
of
some
lamenesse
,
or
some
blindnesse
,
some
infirmity
,
or
deformity
,
some
want
of
gifts
;
if
he
bee
good
for
nothing
,
he
will
make
a
Preacher
,
say
they
.
Base
wretch
!
Doth
the
Lord
require
that
the
beast
which
is
offered
to
him
should
be
without
blemish
,
and
can
he
take
it
well
,
the
Priest
that
offers
it
should
be
full
of
blemishes
?
Doth
he
call
for
a
reasonable
Sacrifice
,
and
wil
he
be
content
with
an
unreasonable
Sacrificer
?
Shall
they
be
thought
fit
to
rule
in
Gods
common-wealth
,
which
some
wise
Philosophers
have
not
thought
fit
to
live
in
their
common-wealth
?
Yes
,
go
to
the
Prince
and
offer
him
such
a
present
,
wil
he
accept
him
at
thy
hands
?
[
*
](A13010-e11460-b)
*
Mal.
1.
8.
say
to
him
I
have
a
son
which
I
had
purposed
to
have
made
a
Lawyer
,
or
a
Merchant
,
or
a
Trades-man
,
or
a
Husband-man
,
but
because
he
is
lame
,
or
blind
,
dull
,
or
simple
,
I
beseech
your
Majestie
to
take
him
into
your
service
,
to
make
him
your
Ambassador
:
I
leave
it
to
you
to
imagine
what
the
King
would
answer
such
a
rude
suiter
.
But
you
know
what
Xerxes
did
,
when
he
was
solicited
by
an
old
man
,
(
a
father
)
that
he
would
release
but
one
sonne
of
seaven
from
the
service
of
the
warres
,
that
he
might
remaine
with
him
,
a
stay
,
and
staffe
of
his
age
,
caused
all
to
be
slain
before
him
,
thinking
him
unworthy
to
have
any
son
that
would
not
give
them
all
freely
to
his
Soveraigne
.
And
we
read
that
Mephibosheth
,
lame
Mephibosheth
was
a
Courtier
,
but
we
doe
not
reade
that
he
was
an
Ambassador
;
or
rather
he
was
entertained
at
Davids
Table
as
a
friend
,
not
as
a
Courtier
.
Why
do
I
speak
to
these
men
of
the
earth
,
who
[
†
](A13010-e11510-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
do
account
Religion
so
much
worth
,
as
they
find
her
rated
in
their
books
of
account
;
whose
best
Christianity
is
but
good
husbandrie
,
their
tongue
goes
of
the
Service
at
the
Altar
,
but
their
eye
squints
at
the
fat
of
the
sacrifice
?
Let
me
rather
turne
to
those
that
are
more
like
to
heare
me
,
and
so
conclude
this
point
.
Hearken
then
O
ye
sonnes
of
the
Prophets
:
seemeth
it
a
small
thing
to
you
to
be
Ambassadors
for
a
King
,
for
the
King
of
Heaven
?
Suffer
me
to
give
a
little
counsell
.
The
Church
of
God
is
an
honourable
stage
,
God
,
and
Men
,
and
Angels
,
are
judicious
spectators
:
these
Seminaries
of
learning
are
attiring
houses
wherein
we
do
addresse
our selves
to
action
,
you
must
bethinke
your selves
of
all
the
helps
and
ornaments
that
may
either
grace
or
expedite
your
function
.
And
Lord
what
a
world
there
is
of
this
mundus
Theologicus
!
as
I
may
so
speake
:
A
rich
invention
,
a
solid
judgement
,
a
faithfull
memorie
:
all
these
like
your
Merchants
Ships
,
returning
from
some
happy
voyage
,
full
fraught
and
laden
with
precious
wares
,
the
skill
of
Arts
,
of
tongues
,
the
ancient
Hebrew
,
the
copious
Greek
,
the
elegant
Latin
,
(
Tongues
are
necessary
for
Ambassadors
,
and
these
tongues
are
very
necessary
for
Gods
Ambassadors
)
all
which
must
be
assisted
(
as
the
Orbe
in
his
motion
,
with
his
Intelligence
,
or
rather
informed
as
the
body
with
the
soule
in
all
his
operations
)
with
pithy
Logick
,
perswasive
Rhetorick
,
profound
Philosophy
,
that
I
might
not
name
others
,
every
one
of
which
apart
,
would
make
a
noble
profession
in
another
,
and
yet
altogether
make
but
a
small
part
of
the
noble
profession
of
Theologie
,
and
rather
not
a
part
,
but
a
porch
of
this
royall
building
:
for
I
have
not
yet
told
you
of
the
Scripture
,
in
which
not
a
word
,
not
a
Jot
,
not
a
title
,
but
hath
his
weight
,
and
must
not
be
suffered
to
perish
,
the
depth
of
the
Scripture
,
least
it
be
said
by
some
scoffing
Samaritan
,
the
Well
is
deep
and
thou
hast
never
a
Bucket
.
Lastly
,
the
infinitenesse
of
Divinity
(
there
is
no
infinitie
in
Philosophy
,
but
here
there
is
)
positive
,
controversall
,
Ecclesiasticall
,
experimentall
,
for
the
Chaire
,
for
the
Schooles
,
for
the
Pulpit
,
for
the
conscience
,
Omnia
quae
multò
antè
memor
provisa
repones
,
Si
te
digna
manet
divini
gloriaruris
.
All
which
are
necessary
for
him
that
would
be
a
worthy
Divine
in
the
Countrey
,
that
I
may
conclude
the
catalogue
of
instruments
in
this
heavenly
Georgicks
,
as
Virgil
doth
that
of
his
Georgicks
.
He
that
should
be
as
Nazianzen
saith
of
Basil
,
[
*
](A13010-e11620-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
he
breathed
as
much
fire
as
eloquence
,
that
none
were
like
him
;
and
such
for
Logick
,
that
it
were
easier
to
winde
ones
selfe
out
of
a
Labyrinth
without
Ariadnes
thread
,
then
to
untie
the
Herculean
knots
of
his
Syllogismes
,
and
had
all
the
rest
answerable
,
would
finde
use
for
all
:
Illi
des
nominis
hujus
honorem
,
(
as
the
Poet
saith
in
another
case
)
he
is
a
Divine
indeed
,
let
him
be
so
stiled
.
But
as
for
him
that
is
altogether
ignorant
in
any
of
these
,
let
him
say
,
I
am
no
Prophet
,
nor
the
sonne
of
a
Prophet
,
but
I
was
among
the
heards
men
of
Tekoah
.
To
conclude
this
,
they
that
are
too
forward
in
this
kinde
,
may
runne
apace
,
as
Ahimaaz
did
,
they
may
runne
faster
to
the
Sepulcher
of
Christ
,
as
Iohn
did
,
but
Peter
that
was
slower
went
further
,
for
Iohn
came
first
to
the
Sepulcher
,
but
Peter
went
first
into
the
Sepulcher
and
saw
all
things
.
In
a
word
,
let
them
be
sure
to
take
their
instructions
with
them
,
that
desire
to
goe
Ambassadors
.
I
come
now
to
the
second
observation
,
touching
the
Arke
of
God
,
and
that
to
stay
it
when
it
was
like
to
fall
:
if
the
men
of
Bethshemesh
but
for
looking
into
it
:
if
the
very
beasts
that
doe
but
come
neere
the
holy
Mount
bee
threatned
:
then
what
manner
of
persons
ought
they
to
be
,
who
shall
be
admitted
to
talke
with
God
familiarly
,
to
stand
before
him
(
as
the
Angels
doe
)
and
behold
his
face
continually
:
to
beare
the
Arke
upon
their
shoulders
,
to
beare
his
name
before
the
Gentiles
,
in
a
word
,
to
be
his
Ambassadors
.
Holinesse
becommeth
thy
house
O
Lord
,
and
were
it
not
a
ridiculous
thing
to
imagine
,
that
the
Vessels
must
be
holy
,
the
Vestures
must
be
holy
,
all
must
be
holy
,
but
only
he
upon
whose
very
garments
must
be
written
Holinesse
to
the
Lord
,
he
might
be
unholy
:
that
the
bels
of
the
horses
should
have
an
inscription
of
holinesse
upon
them
,
in
Zechariah
,
and
the
Saints-Bells
,
the
Bels
of
Aaron
,
should
be
unhallowed
?
No
,
they
must
be
shining
and
burning
lights
,
or
else
their
influence
will
dart
some
malignant
quality
▪
they
must
chew
the
cud
and
divide
the
hoofe
,
or
else
they
are
uncleane
;
they
must
[
*
](A13010-e11900-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
divide
the
Word
aright
,
and
[
†
](A13010-e11930-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
walke
uprightly
in
their
life
,
joyne
life
to
learning
;
or
either
of
them
single
,
like
the
solitary
Helena
to
the
Mariners
,
will
be
unhappy
:
they
must
be
such
,
as
he
sayes
of
zealous
Christians
,
which
unwisely
opposed
their
Pastor
,
which
had
a
[
*
](A13010-e11960-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
conversation
perswading
to
godlinesse
;
they
must
be
such
of
which
that
may
be
verified
,
[
†
](A13010-e11980-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
his
degree
credited
his
life
,
and
his
life
graced
his
degree
:
then
shall
all
the
world
know
them
to
be
Gods
servants
,
Gods
Ambassadors
:
they
shall
be
like
Innes
,
which
have
their
Signes
on
both
sides
:
like
those
which
you
have
seene
of
the
Kings
Guard
,
which
have
the
Armes
of
the
Crown
on
their
brests
and
on
their
backes
,
they
carry
about
them
a
double
demonstration
of
their
office
,
à
priori
,
&
à
posteriori
:
If
they
meet
with
you
in
their
doctrine
,
you
know
them
for
Gods
servants
:
If
you
follow
them
in
their
steps
,
in
their
example
;
you
know
them
for
Gods
servants
,
either
way
they
beare
the
stampe
and
cognisance
of
Heaven
upon
them
.
Excellently
Nazianzen
of
Athanasius
,
[
*
](A13010-e12030-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
he
was
rich
for
the
theorick
,
and
rich
for
the
practick
in
his
life
,
and
he
linckt
both
as
in
a
golden
chaine
,
manifesting
it
,
by
using
his
conversation
as
a
guide
of
his
speculation
,
and
his
speculation
as
a
seale
of
his
conversation
:
where
the
reading
I
thinke
may
be
better
inverted
.
If
this
be
wanting
,
they
dishonour
the
countrey
from
whence
they
come
,
the
Prince
from
whom
they
come
,
and
this
dead
Amasa
,
this
dead
Doctrine
not
quickned
with
a
good
life
,
lying
in
the
way
,
stops
the
people
of
the
Lord
,
that
they
cannot
goe
on
cheerefully
in
their
spirituall
warfare
.
They
would
be
wished
therefore
,
to
preach
no
otherwise
then
Origen
did
,
you
know
the
storie
:
Origen
after
his
foule
fall
,
when
put
to
his
choise
,
whether
he
would
defile
himselfe
with
an
Aethiopian
woman
,
or
sacrifice
to
the
Heathen
gods
,
he
had
done
the
latter
,
comming
to
the
Church
at
Ierusalem
,
and
being
requested
to
preach
there
,
he
opened
the
booke
,
and
fell
upon
that
in
the
Psalme
,
What
hast
thou
to
doe
to
take
my
words
into
thy
mouth
,
seeing
thou
hatest
to
be
reformed
?
which
when
he
had
read
,
he
closed
the
booke
againe
,
and
sate
downe
and
wept
,
and
all
the
congregation
wept
with
him
,
and
this
was
all
his
sermon
.
And
thus
in
my
opinion
would
these
men
be
counselled
to
repent
of
their
preaching
,
and
so
as
it
were
preach
of
their
repentance
.
The
second
instruction
followes
,
for
their
doctrine
:
For
this
title
of
Ambassadors
,
commends
many
things
unto
them
,
as
,
1.
Fidelitie
.
Ambassadors
have
a
commission
,
beyond
which
they
must
not
go
,
and
I
thinke
it
is
disputed
and
determined
by
Lawyers
,
that
a
Legate
may
not
transgresse
it
,
though
he
might
,
in
probability
advantage
his
master
more
otherwise
:
I
am
sure
,
it
must
be
so
with
Gods
Ambassadors
,
the
Word
is
their
commission
,
from
which
if
they
swerve
,
the
Lord
will
commence
an
Action
,
[
*
](A13010-e12100-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
concerning
their
Embassage
,
against
them
:
And
if
it
were
possible
,
that
traditions
,
and
humane
inventions
,
could
gain
more
glory
then
this
,
yet
,
they
that
presumed
to
use
them
,
might
justly
looke
to
be
handled
as
the
Triumvirs
did
the
servant
of
a
noble
Senator
of
Rome
,
that
betrayed
his
Master
,
whom
they
had
proscribed
:
they
rewarded
him
for
his
service
to
them
,
because
he
delivered
him
who
was
proscribed
,
they
proving
him
guilty
;
and
then
they
rewarded
him
for
his
treachery
to
his
master
,
whom
he
should
have
preserved
,
they
cast
him
down
headlong
from
the
Capitoll
,
and
brake
his
neck
.
2.
Humility
.
They
go
for
another
,
they
must
not
wo
for
themselves
:
Non
nobis
Domine
,
non
nobis
,
not
unto
us
O
Lord
,
not
unto
us
,
but
unto
thy
Name
be
given
all
the
praise
and
glory
,
must
be
their
song
.
They
may
take
up
the
Embleme
that
a
noble
Lady
of
France
,
being
suspected
of
a
crime
,
and
not
well
knowing
how
to
wash
it
away
otherwise
,
used
a
watering
Pot
dropping
,
with
this
Motto
,
Nil
mihi
praeterea
,
praeterea
mihi
nil
:
The
Ministers
I
say
may
well
use
this
watering
pot
,
for
Paul
may
plant
,
and
Apollo
water
,
but
it
is
God
that
giveth
the
increase
.
In
a
word
,
(
because
I
am
forced
to
post
over
these
things
)
as
Peter
and
Iohn
having
healed
a
lame
man
,
that
lay
at
the
beautifull
gate
of
the
Temple
,
said
to
the
people
that
beheld
it
,
and
began
to
have
them
in
some
admiration
,
Why
gaze
you
upon
us
,
as
if
we
had
done
this
by
our
owne
power
,
&
c
?
And
as
the
King
Canutus
in
our
English
Historie
,
tooke
off
the
Crowne
from
his
owne
head
,
and
set
it
upon
the
Crucifixe
at
Westminster
:
So
Gods
Ambassadors
,
must
not
receive
honour
for
themselves
,
but
must
be
like
the
Mercuriall
Statues
to
point
men
the
right
way
to
Christ
.
3.
Diligence
,
Cursed
be
he
that
doth
the
worke
of
the
Lord
negligently
,
especially
they
that
are
▪
is
Ambassadors
,
they
must
not
say
,
as
Iustin
Martyr
speakes
,
in
a
case
not
much
different
,
[
*
](A13010-e12250-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
know
not
how
to
minister
.
we
know
not
how
to
worke
:
but
as
the
heroicall
Prince
professeth
,
so
their
Arms
must
be
,
the
feathers
,
and
their
word
,
I
serve
:
and
who
is
so
dull
a
Gramarian
,
that
cannot
put
these
together
,
and
make
this
easie
construction
,
That
the
nature
of
their
service
requires
much
diligence
,
and
expedition
:
Their
master
and
their
errand
,
the
authority
of
the
one
,
the
necessity
of
the
other
,
the
reward
,
the
punishment
,
the
horrour
of
the
one
,
the
hope
of
the
other
,
will
compell
them
to
discharge
their
office
,
with
all
possible
industrie
.
Who
would
not
runne
like
a
star
in
perpetuall
motion
upon
earth
,
that
he
might
shine
like
a
star
in
heaven
hereafter
,
in
perpetual
rest
and
glory
but
to
leave
this
,
as
not
so
proper
,
Luther
said
wittily
of
a
servant
,
Minùs
nocet
ignavus
fur
,
quàm
segnis
minister
,
which
is
most
true
here
:
the
little
Foxes
that
the
Canticles
speaks
of
that
steals
the
Grapes
,
do
not
so
much
hurt
,
as
the
idle
Ministers
,
lazie
labourers
in
the
Lords
Vineyard
.
4.
Courage
and
resolution
against
all
feare
or
flattery
,
Feare
not
their
faces
,
(
saith
the
Lord
to
Ieremy
)
lest
I
destroy
thee
.
Popilius
a
Romane
Ambassador
to
Antiochus
the
great
,
having
delivered
his
message
,
and
the
King
deferring
his
answer
,
and
demurring
on
it
,
drew
a
circle
round
about
him
with
his
wand
,
and
conjured
him
,
to
determine
,
and
resolve
,
whether
he
would
have
peace
or
warre
,
before
he
went
a
foot
out
of
the
circle
:
which
wondrous
resolution
and
confidence
,
caused
him
presently
to
define
,
peace
.
And
doe
not
we
see
how
bold
every
petty
Constable
will
beare
himselfe
upon
the
higher
power
,
I
charge
you
in
the
Kings
name
,
&c.
and
why
should
only
Gods
Ambassadors
like
children
,
be
afraid
of
shadowes
and
bug-beares
?
The
world
hath
many
reproachfull
nicknames
for
Gods
Ambassadors
,
Priest
,
Parson
,
Vicar
,
&c.
what
should
we
doe
?
as
he
in
the
Poet
,
—
Populus
me
sibilat
,
at
mihi
plaudo
—
ipse
domi
.
Vaine
men
!
as
though
the
crowne
of
honour
,
which
God
himselfe
hath
put
upon
the
head
of
all
these
,
whom
he
hath
made
his
Ambassadors
,
were
made
of
such
fading
flowers
,
as
would
be
blasted
with
every
stinking
breath
,
of
every
prophane
scoffer
;
away
with
such
ignoble
,
and
base
pusillanimity
:
to
be
scared
with
these
,
we
are
too
too
nice
and
daintie
,
Christi
nimis
delicati
martyres
,
as
one
speakes
,
if
wee
thinke
the
worse
of
our selves
,
or
of
our
profession
for
this
,
or
if
not
the
better
.
It
is
a
small
thing
,
yet
many
times
more
praise
worthy
,
to
digest
these
without
any
rising
of
stomack
,
quàm
centum
plagas
Spartanâ
nobilitate
concoxisse
:
like
curs
they
barke
,
because
they
are
afraid
of
you
,
they
would
not
have
you
come
neere
them
.
They
speak
evill
of
you
,
because
you
do
well
,
or
as
he
said
plainly
,
being
asked
why
they
did
so
,
quia
malefacere
nequeunt
.
In
the
wildernesse
,
these
wilde
beasts
goe
loose
,
and
prey
upon
Gods
children
:
but
in
this
prosperity
of
Sion
,
the
Law
chaines
them
,
and
chaines
them
so
,
that
they
cannot
hurt
,
and
therefore
they
grin
the
more
afarre
off
.
Let
them
know
,
every
contumelious
word
against
a
Christian
,
who
is
the
sonne
of
God
,
is
at
least
scandalum
magnatum
,
against
his
Ambassadors
,
petty
treason
,
and
when
they
belch
forth
this
among
their
Tobacco-smoke
to
collow
them
,
they
utter
voces
per
jugulum
redituras
,
as
the
Phrase
is
.
What
if
Ahab
frowne
and
fret
,
and
charge
the
Prophet
of
sharpnesse
,
and
unkindnesse
:
Thou
never
propheciest
good
unto
me
,
like
the
King
in
Homer
,
[
*
](A13010-e12460-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Jnquit
Agamemnon
ad
vatem
Calchanta
.
Iliad
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thou
never
propheciest
good
unto
me
?
What
if
that
be
true
,
loquor
certa
crux
?
as
Francis
the
first
of
France
,
when
he
looked
for
an
Ambassage
from
Charles
the
fifth
the
Emperour
,
which
he
liked
not
,
set
up
a
Gallows
at
the
Court
gate
,
and
promising
to
hang
him
on
it
,
that
should
bring
the
message
We
must
say
as
Michaiah
did
,
as
the
Lord
liveth
,
what
the
Lord
saith
unto
mee
,
that
will
I
speake
unto
thee
.
We
must
conclude
with
Nazianzene
,
[
†
](A13010-e12560-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
we
feare
only
that
which
is
of
the
fullnesse
of
God
.
We
must
resolve
with
noble
Luther
,
If
all
the
tiles
in
Wormes
were
Divels
,
yet
I
would
not
be
afraid
to
goe
and
speake
in
behalfe
of
the
Gospell
of
Iesus
Christ
.
Or
as
Hector
in
Homer
,
[
*
](A13010-e12630-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
will
combate
with
him
,
although
his
hands
were
as
fire
,
and
his
strength
as
Iron
.
Tell
me
,
who
was
that
,
being
about
to
speake
for
the
nation
of
the
Iewes
in
great
danger
,
armed
her selfe
with
this
,
If
I
perish
I
perish
,
was
it
not
Hester
?
was
it
not
a
woman
?
and
yet
it
was
a
more
then
a
manlike
speech
,
and
yet
it
smells
strong
of
some
womanly
weakenesse
,
If
I
perish
,
I
perish
:
no
,
Hester
was
deceived
,
that
had
beene
truer
,
Periisses
nisi
periisses
:
And
this
may
be
a
riddle
which
a
Christian
only
can
areed
,
and
a
Christian
will
areed
it
easily
,
if
I
perish
,
I
flourish
.
Admirably
Themistocles
,
when
being
about
to
speake
to
Eurybiades
,
the
chiefe
Commander
of
the
Greekes
forces
against
Xerxes
,
he
held
up
his
staffe
,
as
if
he
had
beene
about
to
strike
him
,
[
*
](A13010-e12750-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
strike
(
said
he
)
but
yet
heare
:
so
let
every
Minister
say
,
scoffe
if
you
will
,
but
heare
;
raile
if
you
will
,
but
I
pray
heare
:
strike
if
you
will
,
but
I
beseech
you
,
heare
that
Word
of
God
which
I
bring
unto
you
.
But
incomparably
Pompey
,
who
being
chosen
Curator
annonae
,
in
a
great
dearth
at
Rome
,
and
having
made
great
provision
for
the
reliefe
of
his
Citizens
,
and
ready
now
to
put
to
Sea
for
the
conveyance
of
it
,
when
the
Pylot
of
his
Ship
told
him
that
the
wind
was
boistrous
,
the
Sea
tempestuous
,
and
the
passage
like
to
be
very
dangerous
,
it
skilleth
not
(
said
Pompey
)
hoist
up
saile
,
[
*
](A13010-e12810-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
t
is
necessary
for
us
to
saile
,
t
is
not
necessary
for
us
to
live
.
So
should
every
man
of
God
resolve
(
whose
lips
,
and
Libraries
,
are
the
very
Granaries
of
Gods
people
)
it
is
not
necessarie
that
I
should
live
,
but
it
is
necessary
,
and
woe
is
unto
me
,
if
I
do
not
preach
the
Gospell
,
of
which
I
am
an
Ambassador
.
To
shut
up
this
,
as
the
Philosopher
hath
observed
,
[
†
](A13010-e12830-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
every
Coward
is
a
Murderer
.
And
as
Mauritius
the
Emperour
,
said
of
Phocas
,
who
conspired
against
him
,
having
enquired
of
his
disposition
,
and
hearing
,
that
he
was
fearefull
,
Si
timidus
est
,
homicida
est
,
said
he
:
So
I
say
in
this
case
,
the
cowardise
of
the
Ministers
,
is
crueltie
:
if
he
feare
the
faces
of
men
,
he
is
a
murtherer
of
the
soules
of
men
.
A
word
of
flattery
.
It
is
a
rule
in
Plutarch
that
a
Queene
gives
a
Courtier
,
those
that
speake
to
Princes
,
must
speake
silken
words
,
their
tender
eares
will
not
abide
the
scratch
of
biting
truths
:
but
as
a
worthy
Divine
hath
wittily
observed
,
I
thinke
(
saith
he
)
that
must
be
understood
of
silken
men
:
but
as
for
Elias
,
or
Iohn
Baptist
,
a
Minister
,
a
smooth
tongue
will
as
ill
become
their
rough
garments
,
as
Iacobs
smooth
voice
,
became
his
rough
hands
;
betweene
which
,
there
was
a
reall
and
palpable
contradiction
:
as
it
did
become
the
Asse
in
the
Fable
,
to
fawne
and
leape
upon
his
master
,
which
he
did
,
because
he
saw
the
Dog
that
did
it
,
was
much
made
of
for
it
.
Of
all
things
in
the
world
,
a
Parasite
and
a
Pulpit
,
are
most
incompetible
.
It
is
most
base
for
Gods
Ambassadors
,
which
represent
his
person
,
to
pick
feathers
off
from
great
Mens
coates
,
(
an
ancient
character
of
a
Parasite
)
to
stuffe
pillowes
withall
to
sowe
underneath
their
elbowes
:
how
much
do
they
cast
themselves
beneath
themselves
,
and
trample
upon
the
royaltie
of
their
office
,
that
can
finde
in
their
hearts
to
stoope
to
this
servility
?
A
Lacedaemonian
slave
standing
to
be
sold
in
the
market
,
and
asked
of
a
chapman
,
what
Art
he
knew
?
[
*
](A13010-e12940-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
am
a
free
man
,
said
he
:
and
shall
Gods
Ambassadors
bee
the
greatest
slaves
,
whose
very
speech
being
but
attired
and
attended
(
as
they
ought
to
be
)
with
that
majesty
and
authority
,
which
Divine
truths
carry
in
their
very
countenance
,
should
command
as
much
reverence
,
as
the
Pontificall
garments
,
in
which
Iuddus
the
high
Priest
met
with
Alexander
the
Great
,
who
was
so
affected
with
that
auguste
state
,
and
bravery
of
them
,
that
he
fell
downe
at
his
feet
,
and
worshipped
him
,
as
Iosephus
records
.
I
have
done
with
the
instructions
:
a
word
or
two
of
incouragement
.
I
will
not
be
so
bold
my selfe
,
but
I
would
commend
any
thing
,
to
some
that
were
worthy
to
put
our
great
Rabbins
in
mind
,
wherein
their
honour
lies
:
it
is
not
Silks
,
nor
Velvets
,
nor
Scarlet
,
nor
a
goodly
traine
(
what
doe
I
speake
of
these
)
it
is
not
Throns
,
nor
Dominations
,
nor
Powers
,
nor
any
dignities
,
that
can
make
a
man
so
truly
honourable
,
as
the
preaching
of
the
Gospell
to
poore
soules
,
to
be
Gods
Ambassadors
,
surely
they
are
mistaken
,
they
need
not
feare
,
the
frequency
in
this
duty
,
should
prove
a
disparagement
or
imminution
to
greatnesse
.
Excellently
saith
our
Saviour
,
All
power
is
given
unto
me
both
in
Heaven
and
Earth
:
I
will
now
prefer
all
my
servants
,
and
make
you
Lords
and
Rulers
,
but
wot
yee
how
?
it
followes
,
Go
preach
to
all
Nations
,
but
this
,
by
the
way
.
I
conclude
this
with
a
word
to
some
,
with
whom
I
may
be
bold
.
Let
no
man
here
that
is
in
a
way
to
the
Ministery
,
believe
the
false
spies
that
raise
an
ill
report
upon
that
good
land
,
that
flowes
with
milk
and
honey
.
I
will
say
no
more
now
,
but
is
it
thinke
you
a
base
thing
and
sordid
,
to
be
Ambassadors
to
the
King
of
Heaven
?
I
will
repeat
it
once
more
,
because
I
can
scarce
heare
without
some
indignation
,
that
that
should
be
a
maxime
in
the
worlds
Heraldrie
,
for
earthly
Kings
,
once
Ambassador
,
ever
honourable
:
And
it
is
a
base
thing
to
be
Ambassadors
for
the
King
of
Heaven
.
And
now
I
come
to
the
third
deduction
,
concerning
the
people
,
which
I
must
run
over
.
I
shall
not
need
to
tell
you
,
that
you
must
not
offer
any
discourtesie
to
these
Ambassadors
:
Ambassadors
are
inviolable
by
the
law
of
Nations
:
and
the
Lord
hath
set
a
better
mark
then
Cain
had
,
and
given
them
a
better
pasport
,
touch
not
mine
annointed
,
and
do
my
Prophets
no
harm
:
And
if
any
should
rise
up
against
them
,
I
would
tell
them
boldly
,
what
one
whispered
in
the
Captains
eare
,
when
he
was
somthing
too
busie
with
Paul
,
Take
heed
what
thou
doest
,
this
man
is
a
Romane
:
Take
heed
what
thou
doest
,
this
man
is
an
Ambassador
.
The
Romans
sacked
the
famous
Corinth
and
razedit
to
the
ground
,
for
a
little
discourtesie
they
offer'd
to
their
Ambassadors
:
And
what
shall
the
Lord
of
the
Vineyard
doe
to
those
husbandmen
,
that
beat
and
ston'd
and
killd
his
servants
,
that
he
sends
unto
them
?
It
is
a
symptome
of
a
disordered
and
desperate
estate
.
When
these
Ambassadors
are
violated
,
we
pull
all
Gods
judgements
upon
our
heads
,
with
the
chaines
of
our
sinnes
:
but
this
is
the
linke
of
the
chaine
that
immediately
drawes
them
.
It
is
a
remarkable
place
,
in
the
last
of
the
Chronicles
,
Moreover
all
the
chiefe
of
the
Priests
and
the
people
transgressed
very
much
after
all
the
abominations
of
the
Heathen
,
and
polluted
the
house
of
the
Lord
,
that
he
hallowed
at
Ierusalem
:
here
be
many
links
,
but
observe
that
followes
,
And
the
Lord
God
of
their
Fathers
sent
to
them
by
his
Messengers
,
rising
up
betimes
and
sending
,
because
he
had
compassion
on
his
people
,
and
on
his
dwelling
place
.
But
they
mocked
the
messengers
of
God
,
and
despised
his
words
,
and
misused
his
Prophets
(
this
is
the
last
linke
,
and
ye
see
judgement
fastned
,
chained
,
and
linked
to
it
)
untill
the
wrath
of
the
Lord
arose
against
his
people
,
till
there
was
no
remedie
.
Therefore
he
brought
upon
them
the
Chaldees
,
&c.
I
passe
from
this
.
When
Ehud
told
the
King
of
Moab
,
I
have
a
Message
to
thee
from
God
,
O
King
,
he
rose
from
his
thron
and
bowed
himself
.
I
think
it
was
Francis
that
said
,
if
he
should
meet
a
Preacher
and
an
Angell
together
,
he
would
first
salute
the
Preacher
,
and
the
Angell
after
.
I
am
sure
Paul
saith
of
the
Galathians
,
that
they
received
him
as
an
Angell
of
God
,
yea
as
Iesus
Christ
,
and
that
they
would
have
plucked
out
their
eyes
for
him
,
how
beautifull
are
the
feet
of
those
upon
the
mountaines
that
bring
the
glad
tydings
of
Peace
,
saith
the
Church
in
the
Prophet
:
the
Spouse
of
Christ
is
so
humble
,
or
modest
,
or
both
,
that
shee
dares
looke
no
higher
then
the
feet
,
and
yet
she
spies
beautifull
,
written
in
the
very
dust
of
their
feet
(
as
you
have
seene
a
contrary
word
other
where
)
and
that
in
such
legible
characters
,
that
she
reads
it
afar
off
,
before
they
come
neare
her
,
upon
the
mountaines
,
as
though
it
had
beene
written
with
a
Sun
beame
upon
some
Easterne
hill
in
a
goodly
morning
:
and
those
letters
printed
such
affection
in
her
,
that
being
not
able
to
expresse
it
by
art
,
shee
throwes
down
her
pensill
,
(
as
you
have
heard
of
the
Painter
)
and
expresses
it
with
a
passion
,
or
rather
,
she
shadowes
that
she
could
not
set
forth
in
a
patheticall
exclamation
:
How
beautifull
are
the
feet
of
those
upon
the
mountaines
,
that
bring
glad
tydings
of
peace
!
and
what
she
did
in
speeches
,
Mary
in
the
Gospell
spake
in
deed
,
she
fell
downe
at
the
feet
of
Christ
,
she
broke
her
box
of
precious
ointment
and
powred
it
upon
them
,
she
let
fall
a
shower
of
more
precious
tears
,
(
penitent
teares
are
something
like
to
pearls
,
but
that
they
are
more
precious
)
with
which
she
washed
them
:
she
wiped
them
with
a
most
precious
towell
,
the
haires
of
her
head
:
me
thinks
these
golden
haires
were
like
to
threads
of
gold
,
with
which
Mary
tyed
her self
(
as
it
were
)
in
a
true
lovers
knot
to
her
best
beloved
Saviour
.
Would
you
know
plainly
what
entertainment
you
must
give
these
Ambassadors
.
I
will
tell
you
in
a
word
.
Give
attention
,
credit
,
obedience
to
their
words
:
if
they
thunder
and
lighten
out
of
Mount
Sinai
,
if
the
Lion
roare
,
let
the
proudest
beast
in
the
forrest
quake
and
tremble
:
if
Mount
Sion
let
fall
her
silver
drops
,
if
the
silver
trumpet
of
the
Gospell
sound
peace
and
comfort
,
let
the
poorest
worm
forget
that
he
creeps
upon
the
earth
,
and
think
he
hath
a
title
to
Heaven
.
I
know
you
long
till
I
make
an
end
,
and
so
do
I
too
.
To
conclude
therefore
:
I
wish
you
could
forget
all
that
hath
beene
spoken
,
and
blot
it
out
of
your
memory
,
to
fasten
this
one
thing
which
I
am
now
to
say
.
Let
this
be
our
remembrance
when
we
go
to
the
Lords
house
,
I
go
now
to
heare
what
Gods
Ambassadors
shall
say
unto
me
:
they
that
dresse
themselves
to
go
with
any
colder
or
baser
conceits
,
may
well
bee
checked
,
as
Caligula
was
wont
to
say
tyrannically
,
what
Antidotum
contra
Caesarem
:
and
that
is
a
reall
crime
in
them
only
,
which
was
a
ridiculous
accusation
of
Trebonius
,
Quod
telum
toto
pectore
non
exceperit
.
Again
let
this
be
our
meditation
,
when
we
returne
from
thence
,
with
benefit
,
Blessed
be
thou
,
and
blessed
be
thy
counsell
,
and
blessed
be
the
Lord
that
sent
thee
out
to
meet
me
this
day
:
Surely
this
is
a
man
of
God
,
a
man
of
Heaven
:
tell
me
,
O
you
that
are
cunning
linguists
,
did
he
not
speak
with
the
tongue
of
Angels
?
was
not
I
in
heaven
while
I
heard
him
?
is
it
but
an
imaginary
fancie
?
or
did
I
heare
the
more
then
Pythagorean
harmony
of
the
sphears
?
His
words
like
Soveraigne
balme
dropt
into
my
wounded
soule
,
like
the
sweet
influence
of
the
Pleiades
upon
this
lower
world
:
me
thought
,
I
felt
my
heart
(
while
he
spake
)
shoot
up
into
my
eares
,
as
it
were
to
meet
and
kisse
the
blessed
lips
,
which
distilled
such
gracious
dew
,
such
golden
showres
,
and
drinke
them
as
the
parched
,
and
thirsty
earth
the
dew
of
Heaven
:
and
yet
,
in
the
sweet
remembrance
thereof
,
My
soule
magnifieth
the
Lord
,
and
my
Spirit
rejoyceth
in
God
my
Saviour
.
Blessed
be
the
Lord
that
hath
sent
his
Angels
,
(
as
he
did
to
Peter
)
to
draw
me
out
of
the
dungeon
of
sinne
and
misery
,
that
hath
sent
his
Ambassadors
,
as
David
did
to
Hanun
,
to
comfort
me
.
Signa
Deum
agnosco
per
sua
,
Christus
adest
:
only
Christ
the
[
*
](A13010-e13380-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
munificent
God
(
as
Nazianzen
cals
him
)
could
go
to
the
cost
of
these
precious
and
cordiall
words
,
he
hath
put
them
into
the
mouths
of
his
Ambassadors
.
The
grace
of
our
Lord
Iesus
Christ
,
and
the
love
of
God
the
Father
,
and
the
comfortable
fellowship
of
the
blessed
Spirit
,
be
with
all
those
blessed
soules
,
that
by
the
grace
of
God
,
and
power
of
his
Spirit
,
love
the
Lord
Iesus
.
Deo
soli
gloria
.
SIXE
SERMONS
,
ON
I
COR.
II.
II.
Preached
at
Cambridge
,
BY
JOHN
STOUGHTON
,
Doctor
in
Divinitie
,
sometimes
Fellow
of
Immanuel
Colledge
in
Cambridge
,
late
of
Aldermanbury
,
LONDON
.
Perfected
by
the
Author
in
his
life
time
.
COLOS.
3.
11.
But
Christ
is
all
,
and
in
all
.
LONDON
,
Printed
by
R.
B.
for
Iohn
Bellamie
,
Henry
Overton
,
Iohn
Rothwell
,
and
Ralph
Smith
.
1640.
A
methodicall
Analysis
of
the
chiefe
heads
treated
on
in
these
Sermons
,
upon
the
1
CORINTH
.
2.
2.
-
1.
Context
.
-
1
Occasion
of
the
Epistle
,
ministred
by
.
-
1.
Information
of
those
of
the
house
of
Cloe.
-
2
Inquiry
of
those
of
the
Church
of
Corinth
-
2.
Argument
of
the
Epistle
,
-
1.
Complaint
of
corruptions
,
to
Chap.
7.
-
2.
Resolution
of
questions
.
-
Complaint
of
corruptions
.
-
1.
Persons
guiltie
.
-
1.
Magistrates
.
-
2.
Preachers
.
-
3.
Whole
Presbyterie
.
-
2.
Severall
maladies
.
-
1.
Permitted
.
-
1.
Schisme
,
-
1.
Broken
out
with
arrogancy
.
-
2.
Not
bound
up
with
charity
.
-
2.
Incest
,
-
1.
Committed
by
vilanie
.
-
2.
Not
controlled
by
authority
.
-
3.
Law
suits
,
-
1.
Prosecuted
at
heathen
Courts
.
-
2.
Not
taken
up
by
Christian
care
.
-
3.
Cure
,
1.
Of
Schisme
,
from
10.
vers.
of
1.
Chap
,
to
5.
-
1.
Intimated
.
-
1.
Premises
his
Letter
sent
by
Timothie
.
4.
17.
-
2.
Promises
to
come
himselfe
,
19.
-
2.
Expressed
.
-
1.
Summe
of
the
Letter
,
an
exhortation
to
unitie
.
-
1.
Proposition
supposed
,
10.
-
2.
Assumption
whetted
with
interrogations
,
v.
13
-
3.
Conclusion
.
-
1.
Proposed
.
-
1.
Sweet
intreatie
.
-
2.
Sound
authoritie
.
-
vers.
10.
-
2.
Iterated
,
14.
vers.
of
4.
Chapter
.
-
2.
An
objection
.
-
1.
Insinuated
,
vers.
12.
-
2.
Removed
,
where
.
-
1.
Causes
of
their
disorder
.
-
1.
Bewitching
tongues
of
teachers
.
-
2.
Itching
eares
of
hearers
.
-
2.
Cure
:
where
is
expressed
,
-
1.
Dutie
of
people
:
they
must
not
esteeme
too
highly
of
their
Ministers
:
for
,
-
1.
They
are
but
the
Lords
Servants
.
-
2.
The
Corinthians
servants
in
the
Lord
.
-
2.
Duty
of
Ministers
in
Pauls
example
:
in
which
-
1.
Efficient
-
1.
God
,
peremptorily
commanding
.
-
2.
Paul
,
voluntarily
obeying
.
-
2.
End
.
-
1.
God
intends
his
glory
,
Chap.
1.
-
2.
Paul
attends
the
Peoples
good
,
Chap.
2.
-
1.
God
commands
Paul
so
to
doe
,
v.
17.
of
1.
Chap.
to
the
end
.
-
2.
Paul
determines
to
do
so
.
-
3.
He
did
so
.
-
2.
Text
,
with
the
context
containes
.
-
1.
A
generall
precept
,
-
1.
What
they
must
preach
,
in
the
Text.
-
1.
For
matter
,
Christ
Iesus
only
.
-
2.
For
manner
,
with
all
humilitie
.
-
2.
Why
they
must
preach
,
in
the
text
and
context
.
-
1.
God
commands
it
.
-
2.
It
is
the
Ministers
duty
,
from
the
ends
he
seekes
.
-
1.
Gods
glory
,
not
his
owne
applause
.
-
2.
The
peoples
salvation
,
not
his
approbation
.
-
3.
How
they
must
preach
.
-
1.
Not
in
humane
wisdome
.
-
2.
Plainly
and
humbly
.
-
2.
An
illustrious
example
of
Paul
.
-
3.
Text
alone
:
where
,
-
1.
The
Ministers
duty
,
which
is
more
naturall
to
the
scope
.
-
1.
Expressed
in
Pauls
example
.
-
2.
Enforced
:
as
it
containes
.
-
1.
A
precept
concerning
the
argument
of
preaching
:
-
2.
An
argument
to
provoke
us
to
that
precept
.
-
1.
Paul
did
thus
,
therefore
none
exempted
.
-
2.
He
did
this
,
not
out
of
rashnesse
,
but
deliberated
what
to
do
.
-
3.
He
determined
not
so
much
as
to
know
.
-
4.
Not
any
thing
.
-
5.
No
not
amongst
the
Corinthians
,
save
Christ
crucified
.
-
Observe
,
That
if
Paul
upon
these
termes
would
not
,
then
no
Minister
upon
any
termes
must
preach
any
thing
,
but
Iesus
Christ
and
him
crucified
.
-
2.
The
duty
of
every
man
,
which
is
more
generall
in
the
order
of
nature
.
Doct.
That
the
knowledge
of
Iesus
Christ
crucified
,
is
sufficient
to
Salvation
.
-
2
Explication
,
two
things
to
be
considered
▪
-
1
Appretiation
-
2.
Appropriation
,
-
1.
Gift
.
-
2.
Conveyance
-
1.
Gift
,
Christ
is
a
sufficient
Saviour
.
-
1.
What
is
meant
by
salvation
:
where
is
considered
,
-
1.
The
utmost
end
and
chief
happinesse
of
man
.
-
2.
His
present
state
by
nature
.
-
2.
How
Christ
hath
sufficiently
wrought
salvation
for
us
.
-
1.
Explained
,
-
1.
He
hath
redeemed
us
from
all
misery
.
-
1.
Of
sin
.
-
1.
Original
impuritie
.
-
2.
Actualimpiety
.
-
2.
Of
punishment
.
-
2.
He
hath
filled
us
with
all
good
things
.
-
1.
Holines
.
-
2
Happines
-
2.
Proved
,
-
1.
By
3.
things
in
the
text
,
-
1.
He
is
Christ
.
-
2
He
was
crucified
forus
-
3.
He
is
Iesus
.
-
2.
Scripture
.
-
2.
Conveyance
:
Faith
is
sufficient
to
make
him
our
Saviour
.
-
1.
Explication
.
-
1.
What
faith
is
.
-
2.
How
it
comes
to
be
sufficient
.
-
2.
Prooved
.
-
1.
Faith
in
Christ
is
the
summe
of
Divinity
.
-
1.
Doctrine
of
Divinity
,
Christ
being
,
-
1.
The
foundation
of
faith
.
-
2.
The
fountaine
of
obedience
.
-
2.
The
rule
of
Divinity
;
considered
in
a
double
difference
.
-
1.
Before
Christ
.
-
1.
Before
the
Law
.
-
2.
Vnder
the
Law
.
-
2.
After
Christ
.
-
1.
Before
the
Law
,
this
was
the
Religion
of
,
-
1.
Adam
.
-
2.
Abraham
.
-
2.
Vnder
the
Law
,
they
were
lead
to
Christ
by
,
-
1.
Their
Sacraments
.
-
1.
Ordinary
.
-
2.
Extraordinary
.
-
2.
Ceremonies
.
-
1.
Sacrifices
.
-
1.
Propitiatory
.
-
2.
Gratulatorie
.
-
2.
Holy
persons
.
-
3.
Holy
places
.
-
3.
In
the
times
of
the
Gospell
.
-
2.
Christ
is
the
scope
of
all
the
Scripture
in
Generall
.
-
1.
As
the
immutable
substance
of
the
Rule
is
considered
.
-
2
As
it
may
bee
accommodated
to
the
mutable
circumstances
of
the
rule
,
according
to
the
difference
of
time
.
-
He
is
the
summe
,
-
1.
Of
the
old
Testament
in
-
1.
Propheticall
,
-
2.
Historicall
Scriptures
.
-
2.
New
Testament
.
-
Application
.
-
1.
Confutation
of
Popish
errours
,
out
of
the
3.
particulars
severally
.
-
1.
If
Christ
be
a
sufficient
Saviour
,
then
-
1.
Saints
are
no
Saviours
.
-
2.
Sinners
cannot
be
their
own
Saviours
.
-
2.
If
Christ
be
the
summ
of
the
Scriptures
,
then
-
1.
The
Scriptures
are
perfect
.
-
2.
They
are
perspicuous
.
-
3.
If
Christ
be
the
sum
of
divinity
,
then
we
may
know
.
-
1.
What
is
the
true
Religion
.
-
2.
How
to
unmask
Antichrists
counterfeit
religion
.
-
2.
Exhortation
out
of
all
joyntly
.
-
1.
For
Ministers
,
what
is
the
rule
of
preaching
.
-
2.
For
all
,
what
must
be
the
scope
and
aime
of
all
our
studies
.
-
1.
Confutasion
,
-
1
Saints
are
not
Saviours
,
therefore
not
to
be
invocated
:
where
is
discovered
,
-
1.
Generall
Idolatry
of
the
Synogogue
of
Rome
.
-
2.
More
especially
,
the
worship
of
Saints
,
in
which
,
-
1.
They
have
made
the
way
crooked
.
-
2.
They
have
made
it
wide
.
-
3.
They
have
made
the
gate
wider
.
-
4.
They
have
made
many
gates
.
-
3.
More
particularly
,
in
the
worship
of
the
Virgin
Mary
,
convinced
both
-
1.
By
Scripture
.
-
1.
Iohn
2.
4.
-
1
Iohn
2.
2.
-
Revel.
19.
20.
-
1
Tim.
2.
5.
-
Ephes.
3.
12.
-
2.
By
Reason
.
1
Corinth
.
2.
2.
For
I
determined
to
know
nothing
among
you
,
but
Christ
Jesus
,
and
him
Crucified
.
THis
verse
,
as
you
see
,
is
linked
to
the
former
,
not
intire
of
it selfe
,
and
independent
,
as
appeares
by
the
first
particle
,
being
a
causall
conjunction
,
For
I
determined
:
and
it
takes
us
by
the
hand
,
and
leades
us
to
the
next
verse
,
of
which
it
is
a
reason
:
for
,
1.
There
was
registred
S.
Pauls
action
,
I
cannot
,
&c.
and
here
we
have
the
cause
rendred
,
which
is
,
Paul
,
agens
consilio
,
his
determination
,
I
did
not
,
for
I
determined
.
And
yet
we
cannot
stay
there
,
for
we
find
and
another
particle
,
as
it
were
another
stayer
,
to
lead
us
yet
▪
higher
.
And
therefore
,
I
pray
give
me
leave
to
draw
the
whole
pedegree
of
my
Text
by
the
line
of
method
,
that
so
I
may
lead
your
understanding
into
the
meaning
of
the
words
,
with
a
convenient
construction
,
and
lead
my
observations
out
of
the
meaning
of
the
words
,
without
any
violent
consequution
.
Wherein
if
my
discourse
be
tedious
,
I
will
make
no
apologie
,
but
this
,
necessity
forced
me
to
seeke
further
then
my
Text
,
and
when
I
was
entred
,
delight
perswaded
me
to
seeke
farther
then
I
needed
:
yet
I
resolved
when
I
had
done
,
not
to
trouble
you
with
any
thing
in
this
kinde
,
but
then
it
was
too
late
,
I
was
compelled
by
another
necessity
.
Wherefore
I
must
intreat
you
to
accept
it
as
it
is
.
The
Apostle
Paul
,
like
a
faithfull
labourer
in
the
Lords
Vineyard
,
had
planted
a
Church
at
Corinth
,
and
watered
it
with
a
whole
yeares
Preaching
,
as
it
were
,
showring
downe
the
sweet
dewes
of
Heaven
upon
it
.
After
his
departure
,
though
he
had
both
his
hands
full
of
other
imployments
,
yet
,
being
jealous
of
the
successe
of
his
labour
,
both
his
eyes
were
watchfull
,
if
he
might
by
any
meanes
further
the
worke
he
had
begun
:
being
thus
desirous
,
there
could
not
want
occasion
:
For
behold
ere
long
,
both
his
eares
are
filled
with
newes
from
Corinth
;
Those
of
the
house
of
Chloe
,
on
the
one
side
,
welwillers
to
the
welfare
of
the
Church
,
have
recourse
to
him
,
to
informe
him
of
some
corruptions
wherewith
the
Church
was
troubled
:
for
the
envious
man
had
sowne
Tares
among
the
good
Seed
,
while
the
good
man
was
asleepe
.
Those
of
the
Church
of
Corinth
,
on
the
other
side
,
make
repair
to
him
to
be
informed
in
some
questions
,
wherwth
their
conscience
was
troubled
:
for
the
gracious
Lord
had
blessed
the
labour
of
his
good
servant
in
planting
and
watering
,
with
a
blessed
increase
.
And
thus
you
see
a
double
occasion
of
writing
,
which
makes
a
double
argument
of
this
golden
Epistle
.
Concerning
corruptions
,
to
the
seventh
Chapter
,
where
he
fixes
a
transition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
were
a
marke
of
his
passage
to
the
second
;
which
beginning
there
,
holds
on
to
the
end
of
the
Epistle
concerning
questions
:
Sed
transeat
ista
.
The
corruptions
were
either
such
as
were
generally
committed
by
all
,
not
only
permitted
,
as
Shisme
,
in
the
4.
Chapter
,
or
permitted
only
by
all
,
not
generally
committed
,
as
unnaturall
incest
,
Chapter
5.
unchristian
quarrels
,
Chapter
6.
Ye
see
then
the
deformities
of
Corinth
,
overspreading
the
whole
face
,
and
overgrowing
the
whole
body
of
the
Church
.
All
the
Governours
were
guiltie
:
The
Preachers
with
their
affected
eloquence
and
ambitious
affectation
had
rent
the
people
in
sunder
,
from
unity
to
mutiny
,
from
faith
to
faction
.
The
whole
Presbyterie
was
tardie
in
their
dutie
,
incest
,
horrible
incest
was
among
them
,
the
shame
of
the
Church
,
the
scorn
of
the
Gentiles
,
the
scandall
of
the
Christians
,
in
cest
,
horrible
incest
was
among
them
,
jetting
in
their
streets
,
and
yet
they
see
it
not
,
or
wink
at
it
,
crying
to
Heaven
and
was
heard
;
and
yet
their
sword
sleeps
in
his
scabbard
and
cannot
be
awaked
.
See
yet
further
,
they
are
but
a
little
handfull
,
hemmed
in
with
enemies
round
about
,
who
watch
them
with
a
thousand
eyes
,
and
yet
they
cannot
leave
wrangling
among
themselves
,
they
must
needs
hale
one
another
to
the
judgement
seates
,
and
there
in
a
goodly
Theater
set
themselves
,
Themselves
?
nay
,
the
Gospel
,
the
precious
word
of
God
,
the
joy
,
glory
,
aud
jewell
of
a
Christian
,
for
which
,
a
mans
life
were
not
deare
,
if
he
bought
it
so
:
I
say
,
they
set
the
Gospell
to
sale
,
to
the
derision
of
the
Heathen
.
These
then
were
the
maladies
of
Corinth
,
Schisme
broken
out
with
arrogancie
,
and
not
bound
up
with
humility
:
Incest
committed
by
villany
,
and
not
controlled
by
authority
:
law-sutes
prosecuted
at
Heathen
courts
,
and
not
taken
up
with
Christian
care
:
and
Paul
like
a
skilfull
Physitian
,
applies
Doses
to
these
diseases
.
Incest
must
be
cured
by
cutting
;
Christian
caution
,
may
prevent
unchristian
contention
:
but
Schisme
is
a
longer
task
;
that
swelling
humour
of
pride
and
vaine-glory
,
must
be
abased
and
abated
with
the
spare
diet
of
a
single
mind
,
a
simple
meaning
,
and
a
syncere
manner
in
the
Preaching
of
the
Word
,
that
so
the
glory
of
God
may
be
advanced
,
and
all
the
pride
of
man
trampled
in
the
dust
.
The
argument
of
Schisme
is
continued
from
the
10.
of
the
1.
to
the
end
of
the
4.
Chapter
,
where
a
double
course
,
used
in
the
cure
thereof
,
is
intimated
.
1.
That
which
he
premises
.
2.
That
which
he
promises
.
He
premises
this
Letter
sent
by
the
hand
of
Timothy
,
that
he
might
further
the
businesse
:
and
promises
,
that
if
this
will
not
doe
,
himselfe
will
shortly
come
and
take
further
order
.
The
summe
of
the
Letter
is
an
exhortation
to
unitie
from
one
argument
especially
,
and
is
couched
and
concluded
in
this
Enthymeme
,
You
are
all
one
in
Christ
Iesus
who
is
one
,
you
agree
with
one
mind
,
and
one
mouth
:
the
Proposition
being
supposed
as
very
reasonable
,
and
therfore
suppressed
as
not
very
necessary
.
The
conclusion
is
proposed
in
the
tenth
of
the
first
,
where
because
it
stands
(
as
it
were
)
in
the
forefront
without
the
premises
,
it
is
guarded
on
the
one
side
with
a
sweet
entreatie
,
I
beseech
you
brethren
:
on
the
other
side
with
a
sound
authority
,
By
the
name
of
the
Lord
Iesus
Christ
,
being
(
as
it
were
)
edged
with
the
one
,
the
sweet
entreatie
;
and
backed
with
the
other
,
the
sound
authority
,
that
it
might
the
better
peirce
into
the
very
tower
of
their
affections
;
and
force
them
with
a
sure
charme
to
all
syncere
obedience
,
and
this
conclusion
iterated
in
the
14.
of
the
4.
closes
up
the
whole
argument
.
The
Assumption
follows
in
the
13.
of
the
1.
whetted
,
as
it
were
,
and
pointed
,
with
nimble
interrogations
,
which
all
speake
as
Spaniards
in
the
language
of
Pike
,
with
invincible
power
,
and
unavoidable
necessity
,
that
Christ
is
the
onely
one
,
and
undivided
Saviour
.
But
here
the
Corinthians
barre
up
the
way
with
an
objection
,
which
is
insinuated
in
the
12.
verse
,
and
is
but
insinuated
in
the
whole
progresse
:
yet
so
,
that
you
may
easily
perceive
that
all
Pauls
paines
in
the
foure
first
Chapters
,
is
spent
in
the
remoovall
of
this
rub
,
the
anticipation
of
this
objection
:
Now
this
it
is
.
Though
there
be
but
one
Christ
,
one
Master
,
yet
there
be
many
of
Christs
Ministers
,
and
they
have
different
gifts
;
one
likes
Pauls
simple
perspicuitie
;
others
,
Apollos
ample
plentie
;
a
third
,
Cephas
solid
potency
;
and
therefore
,
why
may
not
I
apply
my self
to
Paul
,
I
,
to
Apollo
,
I
,
to
Cephas
?
This
their
discourse
(
if
you
marke
it
)
is
a
discovery
of
all
the
causes
of
their
disorder
.
They
are
two
:
the
bewitching
tongues
of
the
teachers
,
and
,
the
itching
eares
of
the
people
:
the
teachers
arrogance
,
the
peoples
ignorance
.
The
teachers
,
faithlesse
teachers
,
wooe
for
themselves
,
instead
of
their
Lord
:
the
people
,
foolish
people
,
fall
in
love
with
the
man
,
instead
of
the
master
,
the
servant
,
instead
of
the
soveraigne
:
And
therefore
Paul
instructs
them
both
:
the
teachers
,
what
they
should
do
,
from
the
14.
of
the
1.
to
the
5.
of
the
3.
where
imbracing
an
occasion
,
he
sweetly
passes
to
the
people
,
what
they
should
doe
:
the
people
must
not
account
too
highly
of
their
Ministers
,
for
two
reasons
.
1.
They
are
but
the
Lords
servants
.
They
may
well
take
up
the
embleme
of
a
watering-Pot
dropping
,
with
this
word
,
Nil
mihi
praeterea
,
praeterea
mihi
nil
.
For
Paul
may
plant
,
and
Apollo
may
water
,
but
it
is
the
Lord
that
gives
the
increase
.
And
therefore
they
must
not
set
up
the
labourer
against
the
Lord
.
Nay
secondly
,
the
Ministers
,
they
are
the
Corinthians
servants
in
the
Lord
,
For
all
things
are
yours
,
whether
Paul
,
or
Apollo
,
or
Cephas
,
or
the
world
or
life
,
or
death
,
or
things
present
,
or
things
to
come
,
all
are
yours
,
and
ye
are
Christs
,
and
Christ
is
Gods
.
And
therefore
,
you
must
not
make
them
lords
of
your
faith
:
and
therefore
,
Let
no
man
glory
in
men
.
Now
for
the
Ministers
duty
.
It
is
not
to
seeke
themselves
,
but
the
glory
of
God
,
and
the
good
of
the
people
;
and
therefore
,
not
to
preach
themselves
in
quaint
words
,
and
curious
eloquence
,
but
to
preach
both
for
matter
,
Christ
Iesus
;
and
for
manner
,
with
all
plainnesse
,
and
without
all
affectation
,
nothing
but
Christ
Iesus
with
all
humility
,
and
without
all
ostentation
,
nothing
but
Christ
Iesus
crucified
.
Christ
Iesus
,
must
be
the
argument
of
their
preaching
,
for
in
him
God
will
be
glorified
:
Christ
Iesus
must
be
the
ornament
of
their
preaching
,
that
he
that
glorieth
may
glory
in
the
Lord
.
This
is
the
Summe
of
that
which
is
laid
downe
at
length
in
Pauls
example
:
his
story
reports
both
the
fact
that
he
did
so
,
and
the
causes
,
both
efficients
,
and
ends
:
efficients
,
God
peremptorily
commanding
,
Paul
voluntarily
obeying
God
as
a
royall
Soveraigne
,
Paul
as
a
loyall
subject
,
God
imperio
,
Paul
obsequio
;
both
which
have
their
ends
the
same
,
to
wit
,
the
glory
of
the
eternall
God
,
and
the
eternall
good
of
the
Corinthians
:
yet
with
this
different
distinction
,
God
independently
,
Paul
in
dependency
;
God
as
supreme
head
prescribing
,
Paul
as
subordinate
,
subscribing
to
his
holy
pleasure
:
and
with
this
disposition
God
intending
his
glory
,
is
specially
treated
of
in
the
first
Chapter
,
Paul
attending
the
peoples
good
,
specially
propounded
in
this
Chapter
.
This
is
the
series
rei
,
but
the
series
historiae
consists
in
three
steps
.
1.
God
commanded
Paul
,
and
all
,
so
to
do
,
from
the
17.
verse
of
the
1.
to
the
end
.
2.
Paul
determined
so
to
doe
,
in
the
verse
of
my
Text.
3.
He
did
so
,
in
the
first
verse
,
for
thus
they
lie
in
order
:
and
therefore
you
must
observe
two
things
for
the
method
.
1.
That
the
first
verse
of
this
Chapter
holds
hands
with
the
17.
of
the
1.
and
all
which
is
inserted
,
is
but
a
commoration
in
the
storie
,
illustrating
the
command
of
God
from
the
cause
of
his
counsell
,
and
the
contrary
conceit
of
the
worldlings
.
2.
That
the
order
of
the
two
latter
parts
in
his
determination
and
action
inverted
,
this
being
placed
after
the
1.
verse
,
which
in
the
accurate
method
,
should
have
had
the
precedencie
.
To
contract
all
that
hath
beene
said
:
two
things
may
be
observed
here
,
a
Precept
,
and
an
Example
.
The
Precept
is
a
description
of
a
Minister
of
the
Gospell
,
to
be
such
an
one
,
as
now
being
sent
of
God
,
is
to
preach
the
glad
tydings
of
Christ
Iesus
come
into
the
World
,
for
the
redemption
of
mankinde
,
for
the
glory
of
God
,
and
the
salvation
of
his
people
:
This
description
containes
the
chiefe
causes
,
as
is
shewed
.
The
example
is
Paul
,
in
whom
,
as
in
a
glasse
,
all
this
is
represented
,
for
three
Reasons
.
1.
For
Pauls
own
sake
,
to
vindicate
his
integritie
with
the
Corinthians
,
inveigled
with
their
Rabbinicall
Doctors
,
and
thence
offended
with
Pauls
simplicitie
,
began
to
call
in
question
:
as
you
may
see
.
2.
For
the
Doctors
sake
,
that
if
they
would
not
learne
their
duty
from
God
,
they
might
learne
it
from
him
,
so
lofty
a
patterne
,
of
so
lowly
a
pietie
:
as
you
may
see
.
3.
For
the
Corinthians
sake
,
to
provoke
them
to
a
filiall
imitation
,
by
the
patriall
example
of
his
humilitie
.
To
draw
now
to
a
conclusion
.
You
see
the
context
is
a
Commentary
upon
the
Text
:
and
the
Text
is
a
Compendium
of
the
context
;
for
the
Text
is
a
recapitulation
of
all
the
severalls
above
mentioned
,
the
very
quintessence
of
all
the
simples
afore
unfolded
:
and
the
Context
is
a
light
discovering
what
is
contained
in
the
Text
,
both
for
words
and
meaning
,
and
what
may
be
collected
out
of
the
Text
,
for
instruction
.
The
words
may
now
be
easily
interpreted
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
rendred
either
,
with
Calvin
,
in
precio
habui
,
or
with
Beza
,
decrevi
;
for
it
signifies
Paul
acting
,
consilio
rei
in
all
actions
:
and
the
word
of
judgement
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comprehends
both
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
be
rendred
by
a
Metonymy
of
the
Cause
for
the
Effect
,
by
the
word
Preaching
,
or
some
such
like
,
for
you
see
it
notes
Pauls
ministeriall
function
,
and
it
is
spoken
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
so
much
as
know
,
even
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seeme
to
be
not
any
thing
,
that
is
not
in
comparison
or
in
competition
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
Synechdoche
,
for
all
that
was
to
be
taught
concerning
Christ
Iesus
,
namely
,
faith
in
him
,
and
salvation
by
him
;
even
as
the
last
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
comprehend
all
his
sufferings
in
generall
,
of
which
,
this
is
a
species
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
meaning
then
is
,
as
if
Paul
had
said
,
I
thought
nothing
worthy
to
be
knowne
,
and
therefore
determined
to
make
shew
of
no
other
knowledg
among
you
,
but
of
the
counsell
of
God
,
for
your
salvation
,
by
a
true
faith
in
Christ
Iesus
,
who
therefore
was
crucified
for
you
.
This
being
the
meaning
,
you
see
what
this
verse
containes
in
it
,
namely
,
a
generall
precept
,
and
a
speciall
example
,
a
generall
precept
in
a
speciall
example
.
The
generall
precept
is
,
that
every
Minister
must
preach
,
for
matter
,
Christ
Iesus
only
;
for
manner
,
with
all
humility
Christ
Iesus
crucified
:
this
is
in
the
Text
,
and
the
context
,
as
a
Commentary
,
shews
why
this
must
be
done
,
from
the
efficients
.
1.
God
he
commands
.
2.
The
Minister
,
it
is
his
duty
to
obey
.
And
from
the
ends
.
1.
He
must
seeke
Gods
glory
,
not
his
owne
applause
.
2.
He
must
seeke
the
peoples
salvation
,
not
his
owne
approbation
.
And
secondly
,
it
shewes
what
is
here
forbidden
,
all
humane
wisdome
and
humane
eloquence
,
which
tend
any
way
to
selfe
seeking
,
and
,
therefore
all
these
doctrines
are
plainly
contained
in
this
precept
,
beside
what
may
be
collected
:
as
.
1.
That
the
only
way
to
seeke
Gods
glory
and
the
salvation
of
the
people
,
is
by
teaching
Christ
Iesus
,
and
him
Crucified
,
and
him
only
:
and
therefore
,
2.
That
we
can
hardly
preach
in
humane
eloquence
and
wisdome
,
but
we
shall
be
in
danger
of
bewraying
our
owne
vainglory
,
and
betraying
the
Lords
honour
,
and
the
soules
of
his
people
.
3.
The
preaching
in
humility
,
is
the
best
way
to
prevent
Schismes
in
charity
.
Now
all
these
are
made
more
illustrious
in
a
most
illustrious
example
,
to
which
every
word
in
the
Text
payes
tribute
,
that
it
may
be
excellent
.
1.
Paul
did
not
seek
the
wisdome
of
words
,
to
seeke
his
owne
worship
;
and
therefore
no
mans
greatnesse
,
or
learning
,
no
exemption
can
priviledge
,
no
priviledge
can
exempt
any
man
from
this
necessary
humilitie
:
for
if
any
,
then
might
Paul
have
pretended
this
,
who
was
brought
up
at
Gamaliels
feet
,
and
accomplished
with
all
humane
institution
,
who
was
rapt
into
the
third
heavens
,
and
acquainted
with
all
divine
revelations
:
and
that
you
may
not
think
,
that
ignorance
in
letters
,
was
the
mother
of
this
devotion
to
Christ
,
he
was
at
Lystry
taken
for
a
god
,
even
for
Mercurie
,
the
god
of
eloquence
:
yet
Paul
did
it
not
:
yea
.
2.
He
shaked
off
all
tickling
inticements
;
and
shunned
all
inducements
,
for
he
determined
not
to
doe
it
:
yea
.
3.
He
determined
not
so
much
as
to
know
any
thing
beside
Christ
,
as
if
he
should
say
,
dele
de
hinc
ex
animo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
surely
,
if
we
make
an
anatomie
of
the
whole
body
of
Pauls
Epistles
,
you
shall
find
,
Christ
Iesus
Crucified
,
written
in
the
heart
of
them
,
in
golden
characters
,
as
truly
,
as
they
falsly
report
that
they
were
seene
in
the
heart
of
Ignatius
.
4.
Marke
the
word
,
not
any
thing
,
not
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
a
tittle
of
any
thing
,
but
Christ
Iesus
Crucified
:
and
yet
we
have
not
done
,
for
behold
yet
a
further
wonder
.
5.
He
would
not
know
any
thing
,
no
not
among
the
Corinthians
;
if
any
where
,
then
surely
he
might
have
shewed
learning
and
eloquence
at
Corinth
,
a
City
of
Greece
,
a
famous
City
,
a
learned
City
,
where
they
could
understand
,
and
did
expect
it
,
and
,
as
it
seems
,
and
as
I
shewed
before
,
were
offended
with
his
homlinesse
:
yet
all
this
could
not
draw
Paul
from
his
charge
,
no
more
then
they
could
draw
the
Sun
from
his
Charriot
.
Me
thinkes
,
I
see
the
Corinthians
amazed
at
the
hearing
of
the
first
verse
,
to
see
that
Paul
so
lightly
esteemed
,
that
which
they
so
highly
admired
,
and
assaulting
him
in
this
manner
.
It
was
once
said
,
much
learning
,
ô
Paul
,
hath
made
thee
mad
;
but
now
much
love
hath
made
thee
mad
.
When
we
heare
of
a
messenger
from
God
,
we
look'd
to
have
seen
one
cloathed
,
clouded
with
the
Moon
,
crowned
with
a
Crown
of
Stars
,
and
lookt
thou
shouldest
have
spoken
in
the
language
of
heaven
,
with
the
tongue
of
Angels
:
but
see
what
it
is
,
a
silly
simple
man
,
in
a
silly
simple
manner
,
something
like
Archimedes
,
naked
,
and
yet
as
earnest
in
crying
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
though
it
were
some
great
matter
,
and
yet
upon
tryall
we
find
nothing
,
but
Crosse
,
and
foolishnesse
,
the
foolishnesse
of
Preaching
,
and
the
word
of
the
Crosse
;
in
a
word
,
nothing
but
Christ
Iesus
Crucified
:
is
this
the
majestie
of
Gods
word
?
is
this
the
eloquence
of
Gods
Ambassador
?
or
rather
may
not
we
say
,
as
he
said
once
,
much
learning
hath
made
thee
mad
;
may
not
we
say
,
much
love
hath
made
thee
mad
?
But
here
doth
Paul
answer
.
I
am
not
mad
,
ô
Noble
Corinthians
,
but
if
you
will
needs
accuse
me
of
my
duty
neglected
to
my
Lord
,
I
charge
you
tell
him
(
what
shall
you
tell
him
?
)
I
charge
you
tell
him
,
that
I
am
sicke
of
love
.
Neither
can
I
see
what
you
can
blame
in
my
preaching
,
you
cannot
call
it
rashnesse
,
for
I
determined
;
you
cannot
call
it
rudenesse
,
for
I
might
have
done
otherwise
,
if
I
had
not
otherwise
determined
;
or
say
it
were
both
rude
and
rash
,
yet
you
may
stay
the
censure
,
for
,
—
Si
crimen
erat
,
crimen
amoris
erat
.
For
it
was
among
you
,
it
was
for
your
good
:
and
if
all
this
will
not
satisfie
you
,
yet
because
it
was
Christ
Iesus
I
preached
,
I
am
well
satisfied
for
the
losse
of
estimation
,
and
the
leaving
of
eloquence
,
for
I
count
all
things
losse
,
for
the
excellent
knowledge
sake
of
Christ
Iesus
my
Lord
:
for
whom
I
have
suffered
the
losse
of
all
things
,
and
doe
count
them
but
dung
that
I
may
winn
Christ
:
O
noble
Apostle
!
noble
Paul
!
would
God
not
only
all
we
here
present
,
but
all
the
Lords
servants
were
like
thee
in
all
things
,
like
in
this
especially
,
to
count
nothing
worthy
to
be
knowne
,
but
Christ
Iesus
and
him
Crucified
.
And
thus
much
for
the
entrance
into
this
Text
,
which
I
therefore
made
choise
of
,
to
dedicate
my
first
entrance
into
the
Lords
service
,
because
it
is
the
summe
of
all
Religion
,
the
summe
of
all
,
the
desire
of
Paul
here
,
and
of
all
Christians
,
and
the
summe
of
my
desire
:
for
I
count
all
things
losse
,
for
the
excellent
knowledge
sake
of
Christ
Iesus
my
Lord
,
for
whom
I
could
suffer
the
losse
of
all
things
,
and
do
count
them
but
dung
,
that
I
may
win
Christ
;
For
I
determined
(
and
therefore
wonder
not
at
my
choise
)
to
know
nothing
among
you
,
but
Christ
Iesus
and
him
crucified
.
And
thus
much
for
this
time
.
1
Corinth
.
2.
2.
For
I
determined
to
know
nothing
among
you
,
but
Christ
Jesus
,
and
him
Crucified
.
MArlorat
upon
this
place
,
observes
two
things
out
of
Calvin
,
and
those
both
of
speciall
consequence
.
1.
Quid
docendum
:
What
is
the
dutie
of
every
Minister
.
2.
Quid
discendum
:
What
is
the
duty
of
every
man
.
The
duty
of
every
Minister
is
expresly
implyed
,
in
the
particular
example
of
Pauls
determination
:
the
duty
of
every
man
is
directly
deduced
by
an
easie
consequence
out
of
the
nature
of
Relation
.
For
if
the
dutie
of
the
teacher
be
to
teach
Christ
,
and
nothing
but
Christ
,
as
it
appeares
in
Paul
,
who
determined
to
know
nothing
,
but
Christ
Iesus
,
and
him
Crucified
:
then
the
duty
of
the
learner
can
be
nothing
else
,
but
to
learne
to
know
Christ
Iesus
and
him
crucified
.
The
Ministers
duty
is
more
naturall
to
the
scope
of
the
Text
:
the
duty
of
every
man
is
more
generall
in
the
order
of
nature
;
so
that
they
may
both
challenge
and
strive
for
the
precedency
.
Therefore
I
determined
to
take
an
indifferent
course
:
The
last
time
I
handled
the
former
,
so
farre
as
it
made
for
the
clearing
of
the
Text
,
but
descended
not
to
any
specialties
:
wherein
I
pointed
only
what
was
the
dutie
of
the
Minister
,
generally
out
of
the
Context
,
particularly
in
the
words
.
And
least
any
man
should
object
,
that
Paul
indeed
did
thus
,
but
we
are
not
pinned
to
his
sleeve
,
we
live
not
by
examples
,
&
nos
habemus
Spiritum
Sanctum
,
I
shewed
how
his
example
did
conteine
,
not
only
a
precept
concerning
the
argument
of
preaching
,
but
also
an
argument
to
provoke
us
to
the
observation
of
that
precept
.
For
it
was
,
1.
Paul
,
who
was
brought
up
at
Gamaliels
feet
,
rapt
up
into
the
third
heaven
,
taken
for
a
god
at
Lystra
,
even
Mercurie
the
god
of
Eloquence
;
if
Paul
then
be
exemplified
for
this
humble
vaine
of
preaching
,
who
then
is
exempted
?
2.
Paul
did
it
not
out
of
rudenesse
,
or
rashnesse
,
but
he
deliberated
what
was
best
to
be
done
,
and
determined
of
this
.
3.
He
determined
not
so
much
as
to
know
,
as
if
he
should
say
,
deleo
dehinc
ex
animo
omnes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
4.
Not
to
know
any
thing
,
not
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
a
tittle
of
any
thing
.
5.
Not
any
thing
,
no
,
not
among
the
Corinthians
,
among
you
,
rich
,
learned
Graecians
,
Corinthians
.
All
which
inferre
,
or
rather
inforce
this
conclusion
.
That
if
Paul
upon
these
termes
would
not
,
then
no
Minister
,
upon
any
termes
must
preach
any
thing
,
but
Christ
Iesus
,
and
him
crucified
.
And
thus
much
I
thought
good
to
premise
concerning
the
first
,
Quid
docendum
,
what
is
the
duty
of
every
Minister
,
because
it
seemes
to
be
somthing
more
specially
intended
in
the
verse
:
now
I
come
to
the
second
.
Quid
discendum
,
What
is
the
duty
of
every
man
,
which
I
will
prosecute
,
because
it
is
more
generally
extended
in
use
:
or
rather
I
come
to
the
Doctrine
which
is
common
to
both
,
and
out
of
which
both
of
them
are
derived
.
The
Doctrine
is
this
.
That
the
knowledge
of
Christ
Iesus
crucified
,
is
sufficient
to
salvation
.
Which
in
a
word
justifies
both
Pauls
determination
,
as
a
reason
,
and
warrants
Calvins
observation
,
for
the
duty
both
of
Preacher
and
People
,
as
a
ground
and
foundation
:
therefore
seeing
the
whole
frame
of
this
building
lies
upon
it
,
it
will
not
be
amisse
to
take
a
speciall
view
of
it
.
The
rise
of
this
Doctrine
out
of
these
words
is
evident
:
for
if
Paul
who
was
sent
by
God
to
preach
salvation
to
those
that
believe
,
determined
to
preach
nothing
among
them
but
Iesus
Christ
and
him
crucified
,
then
either
that
was
sufficient
to
that
end
,
or
els
it
must
needs
be
,
that
he
either
weakly
conceived
of
the
means
,
and
so
was
unskilfull
;
or
wilfully
concealed
some
part
of
them
,
and
so
was
unfaithfull
in
his
office
;
but
it
were
blasphemy
to
say
so
;
for
,
as
for
his
fitnesse
he
was
not
inferiour
to
the
greatest
Apostles
;
and
as
for
his
fidelitie
,
he
revealed
to
them
the
whole
will
of
God
:
and
this
very
place
,
(
so
eminent
it
was
)
propounds
him
as
an
exemplary
patterne
:
and
therefore
I
thinke
it
is
firme
out
of
this
place
,
That
the
knowledge
of
Christ
Iesus
crucified
is
sufficient
to
salvation
.
Now
that
we
may
the
more
distinctly
conceive
of
this
truth
,
I
will
endeavour
to
cleare
these
two
things
.
1.
That
Christ
Iesus
is
a
sufficient
Saviour
.
2.
That
faith
(
for
this
I
understand
here
by
knowledge
)
is
sufficient
to
make
him
our
Saviour
:
For
these
two
things
must
considered
in
our
salvation
,
the
appretiation
,
(
that
I
may
so
speak
)
and
the
appropriation
,
the
gift
,
and
the
conveyance
,
and
both
these
are
comprehended
in
that
proposition
:
for
,
Christ
crucified
is
the
price
paid
,
which
is
made
ours
by
faith
,
when
his
spirit
enlightening
our
minds
to
apprehend
his
mercy
,
and
inclining
our
wils
to
imbrace
it
,
unites
us
to
our
Saviour
:
and
if
there
be
any
defect
in
the
sufficiencie
,
it
must
needs
be
,
either
because
Christ
is
not
a
sufficient
Saviour
,
or
,
because
faith
is
not
sufficient
to
make
him
our
Saviour
:
but
neither
of
these
can
be
.
1.
For
the
first
,
That
Christ
is
a
sufficient
Saviour
:
I
will
first
point
out
what
Salvation
is
:
and
secondly
,
prove
that
Christ
hath
wrought
it
sufficiently
.
1.
By
Salvation
,
I
meane
the
Summum
bonum
,
the
utmost
end
,
the
chief
happinesse
of
man
,
which
cannot
consist
in
any
thing
in
the
world
,
save
in
his
conjunction
and
conformity
with
his
Creator
:
For
the
Lord
made
all
things
for
man
,
and
man
for
himselfe
.
Indeed
he
imprinted
the
vestigia
of
his
power
,
and
wisdome
,
and
all
his
Attributes
,
in
the
glorious
workemanship
of
the
World
;
but
as
for
all
other
creatures
,
though
they
contain
the
arguments
of
his
praise
,
written
in
golden
Letters
,
yet
they
have
no
eye
to
read
them
,
though
they
obey
the
word
of
his
will
,
for
he
did
but
say
,
let
it
be
so
,
and
it
was
so
,
yet
it
was
without
a
free
and
voluntarie
obedience
;
therefore
it
pleased
God
to
create
man
,
who
might
glorifie
him
in
the
carefull
observation
of
his
wisdome
,
written
in
the
volume
of
his
workes
,
and
in
the
chearfull
observance
of
his
will
ingraven
in
the
table
of
his
heart
;
and
for
this
cause
was
he
made
,
as
he
was
the
image
of
God
,
in
science
and
sanctitie
;
and
on
this
condition
was
he
made
the
Lord
of
all
the
creatures
,
that
in
their
names
that
could
not
,
he
might
that
could
,
offer
the
tribute
of
praise
to
his
Lord
and
Maker
.
And
this
was
the
reason
,
that
man
was
the
last
of
all
his
workes
,
as
though
all
proceeded
from
him
,
but
ended
in
man
,
and
man
only
stood
betweene
them
and
God
,
receiving
all
the
profit
of
them
with
the
one
hand
,
and
re-delivering
all
the
praise
of
them
with
the
other
hand
,
into
the
hands
of
the
Lord
.
This
then
was
the
end
of
man
,
in
the
observation
of
his
wisdome
,
and
the
observance
of
his
will
to
glorifie
God
,
and
this
should
have
beene
his
honour
,
and
his
happinesse
.
Perhaps
you
doe
not
well
understand
yet
what
I
meane
by
Salvation
;
neither
indeed
can
you
well
understand
it
,
till
you
have
considered
the
state
that
man
now
is
in
:
and
therefore
I
pray
give
me
leave
to
touch
it
briefly
.
I
say
then
that
every
man
of
us
,
every
mothers
sonne
is
born
by
nature
a
vessell
of
wrath
,
a
vassall
of
Satan
,
an
enemy
to
God
,
and
all
goodnesse
.
If
you
aske
me
whence
this
comes
,
I
answer
as
Christ
in
another
case
,
Ab
initio
non
fuit
sic
:
for
as
I
told
you
before
,
and
now
tell
you
againe
,
Man
was
created
the
most
glorious
piece
of
this
goodly
frame
,
a
Citizen
of
Heaven
,
Inhabitant
of
Paradise
,
Brother
of
the
Angels
,
Lord
of
the
Creatures
,
Sonne
of
the
Almightie
,
even
the
glorious
image
of
the
Lord
of
glory
,
the
lively
picture
of
the
living
God
,
his
body
being
graced
with
many
ornaments
,
and
his
soule
adorned
with
many
graces
,
so
that
Heaven
and
Earth
might
seeme
to
have
beene
maried
in
his
making
.
Now
,
then
man
was
no
sooner
made
but
he
rebelled
against
his
maker
,
he
that
was
right
,
was
fat
and
kicked
against
his
Lord
,
and
we
in
him
:
sonnes
of
prevarication
,
and
the
[
†
](A13010-e19020-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sonnes
of
perdition
,
Ex
illo
fluere
,
from
that
fountaine
springs
all
our
miserie
:
we
have
all
sinned
against
the
Lord
,
and
therefore
this
great
evil
is
upon
us
:
hence
it
is
that
our
minds
are
blind
,
the
Crowes
of
the
valley
have
picked
out
our
eyes
:
our
wil
's
lame
to
any
thing
that
is
good
,
our
nature
catcht
a
fall
,
like
Mephibosheth
,
in
the
cradle
of
her
infancie
,
and
we
could
never
outgrow
it
:
hence
it
is
that
our
bodies
are
subject
to
deformities
,
infirmities
,
death
,
our
soules
and
bodies
to
the
wrath
of
God
,
which
lies
heavie
upon
us
here
,
prosecuting
us
with
armies
of
plagues
,
and
will
never
leave
us
till
it
hath
brought
us
(
unlesse
his
mercy
prevent
us
)
to
eternall
torments
,
and
sunck
us
into
the
bottome
of
Hell
.
No
marvaile
then
,
if
Plato
complaine
that
the
soule
hath
broke
her
wings
:
if
Poets
tell
us
of
an
iron
age
:
if
whole
volumes
be
filled
with
declamations
of
the
brevitie
of
mans
life
,
and
the
miseries
of
mankind
.
No
,
I
marvaile
not
,
if
they
who
had
but
one
eye
saw
these
things
,
even
through
the
cloudes
of
obscuritie
:
I
marvaile
rather
,
that
among
Christians
,
who
have
both
their
eyes
,
the
eye
of
reason
,
and
the
eye
of
faith
,
and
besides
,
live
in
the
Sunneshine
of
the
Gospell
,
so
few
see
this
,
as
they
did
,
or
at
least
,
the
reason
of
this
,
which
they
could
not
.
I
marvaile
I
heare
no
more
cry
out
with
S.
Paul
,
O
miserable
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
!
for
if
Paul
so
pathetically
cryed
out
,
who
could
so
triumphantly
give
thanks
;
how
much
more
justly
may
we
,
if
we
cannot
adde
that
which
follows
,
reiterate
the
same
againe
,
and
say
?
O
miserable
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
!
Ye
see
now
the
misery
of
a
naturall
man
,
consisting
in
the
conscience
of
sinne
,
and
the
consequence
of
sinne
,
the
fault
and
the
guilt
,
malum
culpae
,
malum
poenae
:
this
is
the
miserie
of
man
,
which
estranges
him
farre
from
the
state
of
happines
:
and
out
of
this
ye
may
gather
what
salvation
is
.
For
every
Salve
supposes
a
Sore
,
and
the
sore
is
sinne
and
paine
,
and
therefore
the
salve
is
that
which
will
free
us
from
this
horrible
condition
:
and
restore
,
and
re-estate
us
into
the
favour
of
the
Lord
,
and
so
into
our
former
felicitie
.
This
is
that
which
I
meane
by
Salvation
.
And
thus
am
I
falne
into
the
second
point
,
That
Christ
is
a
sufficient
Saviour
.
The
Sunne
shines
not
so
cleare
in
his
strength
,
as
this
truth
I
hope
shall
shine
,
though
through
my
weaknesse
:
for
,
to
let
passe
all
that
might
bee
alleadged
for
it
,
and
to
make
use
of
those
grounds
onely
,
which
have
beene
laid
already
.
Yet
it
will
be
more
then
evident
:
for
as
you
heard
,
Salvation
is
the
redeeming
us
from
that
miserable
condition
,
in
which
by
nature
we
lie
plunged
most
deservedly
,
and
restoring
us
to
that
happy
state
which
we
should
have
enjoyed
,
had
we
continued
in
our
integrity
:
But
Christ
Iesus
hath
performed
both
these
for
us
:
therefore
he
is
a
sufficient
Saviour
.
The
proofe
of
the
Proposition
was
provided
for
before
:
the
Assumption
I
will
make
good
in
the
parts
.
For
first
Christ
hath
redeemed
us
from
all
our
misery
,
whether
sinne
,
the
roote
,
or
punishment
,
the
fruit
be
considered
.
1.
He
hath
taken
away
all
sinne
,
both
our
originall
impuritie
,
by
the
originall
purity
of
his
manhood
,
which
was
therefore
sanctified
in
his
conception
,
by
the
worke
of
the
Holy
Ghost
,
that
it
might
be
exempted
from
the
common
condition
of
corruption
;
and
our
actuall
impietie
,
by
the
actuall
observance
of
the
whole
Law
of
God
.
The
Pharisees
could
not
take
him
tripping
in
a
word
,
though
they
laid
many
traines
to
intrap
him
.
The
High
Priests
could
lay
nothing
to
his
charge
,
though
they
hired
false
witnesses
against
him
.
Pilate
himselfe
was
constrained
,
through
the
innocencie
of
his
cause
,
ceremonially
to
justifie
him
by
washing
his
hands
,
though
he
were
constrained
through
the
importunitie
of
his
enemies
judicially
to
proceed
against
him
,
and
so
spill
blood
guiltlesse
.
Thus
was
Christ
Iesus
the
Lambe
without
spot
,
the
Israelite
without
guile
,
fairer
then
the
children
of
men
,
that
so
he
might
take
away
the
pollution
of
our
nature
,
with
which
we
were
wholly
defiled
.
And
this
was
his
active
obedience
,
wherein
hee
did
that
which
we
should
have
done
,
but
could
not
,
exactly
fulfilling
even
the
rigorous
exaction
of
all
Gods
Commandements
.
2.
The
Punishment
of
sinne
he
tooke
away
likewise
by
suffering
and
overcomming
that
which
we
must
have
suffered
,
but
could
not
overcome
,
even
the
full
viols
of
Gods
wrath
,
and
the
weight
of
his
hand
,
the
heavie
weight
of
his
heavie
wrath
,
which
was
due
to
us
for
our
offences
:
for
he
tooke
not
on
him
our
nature
only
,
but
the
infirmities
of
our
nature
:
hee
that
was
rich
became
poore
for
our
sakes
,
that
we
which
were
poore
might
be
made
rich
:
hee
that
was
cloathed
with
majestie
as
with
a
garment
,
became
naked
,
that
we
might
be
decked
with
the
robes
of
his
righteousnesse
:
he
that
was
annointed
with
the
oile
of
gladnesse
above
his
fellowes
,
wept
;
that
all
teares
might
be
wiped
from
our
eyes
:
he
whose
throne
was
in
the
Heavens
,
wandred
and
had
not
whereon
to
rest
his
head
,
that
he
might
lead
us
,
who
had
lost
our selves
in
the
Labyrinth
of
sinne
,
to
eternall
rest
,
and
fix
us
like
starres
in
the
Firmament
.
Doe
you
believe
in
him
for
these
things
(
as
he
once
said
to
Nathaniel
)
follow
me
a
little
with
your
attention
,
and
you
shall
see
greater
things
then
these
:
For
he
tooke
upon
him
the
chastisements
of
our
sinnes
,
and
bare
the
burden
of
our
iniquities
:
he
was
accused
,
that
wee
might
be
acquitted
;
he
was
condemned
,
that
wee
might
be
condoned
;
he
was
accursed
,
that
wee
might
be
acquitted
;
he
was
hanged
upon
the
Crosse
and
accounted
a
sinner
,
that
our
sinnes
might
be
crossed
out
of
the
booke
of
accounts
,
and
we
might
be
accounted
holy
and
righteous
,
and
wholly
righteous
.
Who
now
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
Take
a
view
of
all
the
enemies
,
they
were
three
,
like
the
three
sonnes
,
all
terrible
Gyants
,
terrible
to
all
the
sonnes
of
Adam
,
Sinne
,
Death
,
and
Hell
.
If
the
Lord
had
not
beene
on
our
side
,
may
we
now
say
,
if
the
Lord
had
not
beene
on
our
side
,
they
had
swallowed
us
up
quicke
:
But
thanks
be
to
God
in
Christ
Iesus
,
the
net
is
broken
,
and
we
are
escaped
,
and
behold
,
they
are
dead
that
sought
our
lives
.
The
Divell
,
like
a
Serpent
in
the
Garden
,
stirred
Adam
to
sinne
;
and
Sinne
,
like
a
Serpent
in
the
Wildernesse
,
stung
Israel
to
the
death
:
but
our
Saviour
hath
overcome
them
all
:
he
tamed
the
Serpent
in
the
wildernesse
,
that
tempted
Adam
in
the
Garden
to
sinne
:
and
he
tooke
out
the
sting
of
sinne
,
the
Serpent
of
the
Desart
,
by
the
desert
of
his
suffering
:
for
sinne
was
the
Serpent
,
and
the
sting
of
sin
was
death
,
and
death
he
vanquished
in
the
grave
,
even
in
his
owne
denne
,
even
on
his
owne
dunghill
.
So
that
if
death
should
now
reason
that
he
hath
us
still
in
captivitie
,
because
he
hath
us
still
in
keeping
,
we
may
say
as
Tully
once
to
Atticus
,
O
mors
,
ubi
est
acumen
tuum
?
or
rather
as
S.
Paul
prompteth
us
,
O
death
,
where
is
thy
sting
?
ô
grave
,
where
is
thy
victorie
?
And
thus
was
Christ
the
Lambe
sltaine
,
the
price
paid
,
the
propitiatory
sacrifice
for
his
chosen
:
and
this
was
his
passive
obedience
,
whereby
he
suffered
and
overcame
that
which
we
should
have
suffered
,
but
could
not
have
overcome
,
satisfying
even
the
rigorous
exaction
of
Gods
exact
justice
:
and
these
are
both
the
parts
of
the
payment
,
which
he
tendred
up
to
God
in
our
behalfe
and
for
our
behoofe
:
by
which
he
hath
not
only
freed
us
from
our
naturall
misery
,
which
was
the
first
part
of
Salvation
,
and
hath
beene
shewed
hitherto
,
but
hath
also
filled
us
with
all
good
things
,
which
,
as
the
former
,
consists
in
two
things
,
Holinesse
,
and
Happinesse
.
Both
which
Christ
hath
furnished
us
withall
,
out
of
the
rich
storehouse
of
his
merits
;
for
what
he
did
he
did
for
us
,
and
we
are
righteous
in
his
righteousnesse
;
and
what
he
merited
,
for
us
he
merited
;
and
we
are
victorious
in
his
victorie
:
in
a
word
,
he
hath
cloathed
us
with
an
undefiled
immaculate
[
*
](A13010-e19850-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
robe
of
righteousnesse
,
and
crowned
us
with
an
immortall
[
†
](A13010-e19870-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
crown
of
glory
:
even
in
incorruptible
crowne
of
inconceivable
glory
:
with
righteousnesse
irreprehensible
,
with
glory
incomprehensible
.
And
if
any
man
doubt
yet
of
the
sufficiency
of
his
satisfaction
,
weighing
the
heinousnesse
of
our
transgression
:
let
that
man
consider
but
who
it
was
that
did
these
things
,
and
what
the
things
were
that
he
did
and
suffered
,
and
then
I
hope
he
shall
be
sufficiently
satisfied
.
It
was
the
Lord
of
glory
that
emptied
himselfe
into
the
forme
of
a
servant
,
it
was
the
Lord
of
life
,
that
shed
his
precious
blood
for
us
:
he
humbled
himself
to
be
a
man
,
yea
a
servant
,
of
whom
it
was
every
way
true
,
if
ever
it
were
true
,
[
*
](A13010-e19950-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
there
is
one
servant
only
which
is
master
of
the
house
:
yea
,
not
a
man
,
a
worme
and
no
man
:
he
humbled
himselfe
to
the
death
,
the
death
of
the
crosse
,
the
most
ignominious
,
and
ignoble
death
of
all
other●
he
descended
out
of
the
bosome
of
blessednesse
,
into
the
bottome
of
basenesse
:
and
therefore
needes
must
his
passion
be
very
meritorious
,
whose
person
was
so
magnificent
:
his
desert
must
needs
be
great
,
whose
descent
was
so
glorious
.
Neither
need
any
man
doubt
of
Gods
acceptation
:
for
beside
that
which
hath
beene
said
,
that
what
he
did
,
and
what
he
suffered
,
it
was
for
us
,
because
he
was
man
:
he
tooke
not
the
nature
of
Angels
upon
him
,
but
of
man
;
and
it
was
sufficient
,
because
hee
was
God
,
which
adds
infinite
value
to
both
:
beside
this
,
I
say
,
who
could
be
so
fit
to
reconcile
man
to
God
,
as
he
who
was
both
God
and
man
?
Man
,
quia
solus
Deus
sentire
;
God
,
quia
solus
homo
superare
non
potuit
mortem
quam
pro
nobis
obire
debuit
:
yea
,
and
it
was
the
counsell
of
the
Lord
,
that
this
should
be
the
meanes
to
bring
this
to
passe
,
and
therefore
hee
laid
his
wrath
upon
him
,
which
otherwise
had
beene
injustice
:
his
wrath
,
I
say
,
so
heavily
upon
him
,
that
it
wrung
out
strange
words
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
and
therefore
,
he
that
accounted
him
a
sinner
for
our
sakes
,
must
needs
accept
of
the
sacrifice
that
he
offer'd
for
our
sins
.
Now
when
I
review
all
that
I
have
said
for
his
sufficiency
,
me
thinks
I
need
not
have
gone
further
off
my
text
,
for
demonstration
of
this
truth
;
for
Paul
saith
,
he
determined
to
know
nothing
but
Christ
Iesus
,
and
him
crucified
:
therefore
he
is
Christ
,
and
Iesus
,
and
crucified
,
therefore
he
is
an
alsufficient
Saviour
:
for
these
three
,
like
the
three
termes
of
a
Syllogisme
,
draw
in
a
demonstrative
Conclusion
:
like
the
three
tongues
that
were
written
upon
the
Crosse
,
Greeke
,
Latine
,
Hebrew
,
to
witnesse
Christ
to
be
the
King
of
the
Iewes
,
doe
each
of
them
in
his
severall
Idiom
avouch
this
singular
Axiom
,
that
Christ
is
an
alsufficient
Saviour
:
and
a
threefold
cord
is
not
easily
broken
.
He
was
that
Christ
,
which
was
annointed
and
appointed
of
God
,
for
that
purpose
;
and
therefore
,
filled
and
furnished
with
all
graces
fit
for
the
accomplishment
.
According
to
the
smell
of
thine
Ointments
,
thy
Name
is
an
Ointment
powred
forth
,
therefore
the
virgins
love
thee
,
saith
the
Spouse
in
the
Canticles
.
His
name
is
[
*
](A13010-e20160-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
Annointed
,
and
in
him
many
graces
concurred
to
make
a
full
performance
;
as
in
a
precious
ointment
,
many
spices
concurre
to
make
a
sweete
perfume
:
Therefore
the
virgins
love
thee
,
the
virgins
that
are
pure
in
heart
:
hence
they
fetch
Oyle
for
their
Lamps
,
and
therefore
they
burne
in
love
:
virgins
love
ointment
for
their
beautie
,
thy
Name
is
an
ointment
powred
forth
,
therefore
the
virgins
love
thee
:
the
wise
virgins
love
thee
,
because
they
are
wise
;
and
so
would
the
foolish
too
,
but
that
they
are
foolish
:
2.
This
Christ
was
crucified
for
us
:
there
was
the
whole
box
of
ointment
broken
,
and
powred
forth
,
there
all
the
spices
gave
their
smell
,
[
a
](A13010-e20230-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
sweet
smelling
savour
,
which
ascended
into
the
nosthrils
of
the
Lord
,
and
became
to
him
[
b
](A13010-e20260-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
dutifull
smell
,
in
which
he
is
well
pleased
:
And
therefore
.
3.
He
must
needs
be
Iesus
,
whether
you
derive
the
name
from
the
Greeke
,
as
some
have
done
,
[
c
](A13010-e20310-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
to
heale
,
more
finely
then
fitly
,
and
yet
,
more
fit
then
finely
:
for
he
hath
healed
all
our
infirmities
,
by
the
merit
of
his
blood
,
and
the
annointing
of
his
Spirit
:
or
from
the
Hebrew
,
as
it
is
most
truly
,
for
he
hath
saved
us
from
our
sinnes
,
from
all
our
sinnes
,
and
therefore
is
a
true
Iesus
,
a
Saviour
,
a
perfect
Saviour
,
(
for
so
the
Angell
that
imposed
his
name
expounded
it
)
And
therefore
is
an
Angell
from
Heaven
preach
any
other
doctrine
then
this
,
let
him
be
accursed
,
saith
S.
Paul
.
I
need
not
heape
up
any
more
,
yet
it
will
not
be
amisse
to
let
you
heare
the
voice
of
the
Scripture
,
where
,
to
omit
the
common
consent
of
the
whole
frame
and
phrase
of
the
booke
,
and
the
murmure
of
every
letter
,
which
all
of
them
proclaime
this
truth
:
and
beside
those
words
of
note
,
which
note
thus
much
every
where
,
as
,
[
d
](A13010-e20390-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Grace
by
Christ
did
overflow
and
superabound
,
and
[
e
](A13010-e20420-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
riches
of
grace
,
[
f
](A13010-e20450-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
exceeding
great
love
of
Christ
,
and
[
g
](A13010-e20480-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
bredth
,
and
the
length
,
and
the
height
,
and
the
depth
of
love
.
A
man
would
thinke
that
Paul
had
spent
all
his
Arts
,
all
his
Rhetorick
,
in
Pleonasmes
,
and
Hyperbolies
:
his
Geometry
,
in
taking
the
height
of
his
desert
,
and
could
not
attaine
it
.
And
indeed
,
they
are
words
of
wonder
,
wondrous
words
,
or
rather
,
as
he
sayes
,
[
†
](A13010-e20520-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
wonders
,
not
[
*
](A13010-e20550-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
words
,
to
expresse
his
absolute
perfection
:
to
omit
all
these
,
I
say
,
I
will
content
my selfe
with
two
or
three
witnesses
to
ratifie
it
,
which
shall
be
past
exception
.
Iohn
1.
29.
Behold
the
Lamb
of
God
,
which
taketh
away
the
sinne
of
the
world
,
saith
Iohn
Baptist
of
Christ
.
Will
you
believe
the
Lords
Messenger
,
Behold
the
Lamb
,
what
shall
we
behold
in
a
Lamb
?
Behold
the
Lamb
of
God
,
that
taketh
away
the
sinnes
of
the
World
,
Iohn
19.
30.
It
is
finished
,
(
saith
Christ
Iesus
himselfe
)
It
,
what
?
the
Redemption
of
mankind
:
what
of
the
Redemption
?
It
is
finished
:
will
you
believe
the
Lord
and
Master
?
Let
no
man
think
to
thrust
his
Sickle
into
another
mans
harvest
,
for
it
is
finished
.
Matth.
3.
last
.
This
is
my
welbeloved
sonne
,
in
whom
I
am
well
pleased
,
saith
God
the
Father
:
This
,
which
?
even
Christ
Iesus
:
what
of
Christ
?
This
is
my
welbeloved
sonne
,
in
whom
I
am
well
pleased
:
will
you
believe
the
Lord
and
Maker
?
Let
no
man
feare
any
after
reckoning
,
the
Lord
will
looke
for
no
more
,
he
will
take
no
more
,
for
he
is
already
pleased
,
for
in
his
welbeloved
sonne
,
he
is
well
pleased
.
I
thinke
there
's
no
man
can
slight
the
credit
of
these
witnesses
:
for
Iohn
,
[
*
](A13010-e20730-b)
*
〈◊〉
〈◊〉
,
hee
said
no
more
then
he
saw
:
and
Christ
,
[
†
](A13010-e20770-b)
†
〈◊〉
〈◊〉
〈◊〉
,
he
affirmed
no
more
then
he
performed
:
and
God
,
[
*
](A13010-e20810-b)
*
〈◊〉
〈◊〉
〈◊〉
.
spoke
that
which
be
received
,
his
acquittance
could
be
no
larger
then
his
acceptance
:
and
therefore
needs
must
all
these
make
it
irrefragable
.
Neither
was
their
witnesse
a
perfunctory
testimoniall
,
but
a
peremptory
proofe
of
his
fufficiencie
:
for
Iohn
was
nothing
but
a
voice
,
and
[
†
](A13010-e20860-b)
†
〈◊〉
〈◊〉
the
voice
of
a
cryer
,
and
yet
this
is
all
that
he
said
with
such
earnest
contention
,
and
God
said
it
,
not
in
a
silent
manner
,
whispering
;
not
in
a
secret
place
,
but
it
was
a
[
*
](A13010-e20890-b)
*
〈◊〉
〈◊〉
〈◊〉
.
voice
from
Heaven
:
and
Christ
said
it
not
in
his
ordinary
speech
,
but
when
he
was
upon
the
Crosse
,
then
he
said
a
[
†
](A13010-e20930-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
great
voice
,
as
S.
Matthew
and
S.
Marke
note
:
then
he
said
it
with
his
last
breath
,
and
seald
it
with
his
dearest
blood
.
And
therefore
I
hope
that
this
will
suffice
to
have
spoken
of
his
sufficiencie
.
I
come
now
to
the
second
point
,
That
Faith
is
sufficient
to
make
him
our
Saviour
:
which
I
will
handle
according
to
my
former
order
,
but
exceeding
briefly
.
1.
What
faith
is
,
viz.
out
of
the
true
sence
of
our
own
misery
by
nature
,
and
sweet
apprehension
of
Gods
mercy
offered
,
an
humble
denyall
of
our selves
,
and
all
creatures
,
and
confident
relying
on
the
mercy
of
the
Lord
in
Christ
Iesus
:
This
may
serve
for
a
weake
delineation
of
that
worthy
grace
,
framed
according
to
the
proportion
of
my
former
principles
.
And
that
this
is
sufficient
,
needs
no
more
proof
,
but
to
point
at
that
which
ye
have
heard
already
:
for
seeing
our
Salvation
must
be
wrought
by
another
,
and
he
that
wrought
it
is
Christ
,
what
can
be
further
requisite
,
then
that
Christ
and
his
merits
be
made
ours
,
which
can
be
done
by
faith
only
:
beside
which
,
there
can
be
no
other
affection
betweene
God
and
man
:
for
the
Spirit
of
God
is
the
bond
that
unites
and
knits
us
to
Christ
by
faith
:
and
faith
is
the
hand
that
receives
the
treasure
of
Christs
merits
,
that
inrich
us
:
and
Christ
is
all
our
riches
:
for
being
once
transplanted
out
of
the
old
Adam
,
and
ingrafted
into
the
new
,
which
is
Christ
,
and
made
one
with
him
,
the
Lord
cannot
chuse
but
repute
us
righteous
,
through
the
imputation
of
his
righteousnesse
.
Hence
it
is
,
that
all
our
sinnes
are
remitted
and
blotted
out
of
the
booke
of
remembrance
,
and
our selves
re-admitted
into
his
favour
,
and
into
his
family
:
hence
it
is
,
that
we
are
adopted
to
be
his
sonnes
,
and
adorned
with
his
sonnes
holinesse
:
hence
it
is
,
that
the
curse
of
our
sinnes
is
take
away
,
and
we
have
peace
with
God
and
all
his
creatures
,
the
Angels
pitch
their
Tents
about
us
,
and
the
stones
of
the
field
are
in
league
with
us
:
for
it
is
written
,
He
hath
given
his
Angels
charge
over
us
,
to
preserve
us
in
all
our
wayes
,
least
at
any
time
we
should
hurt
our
foot
against
a
stone
:
hence
it
is
,
that
the
old
man
,
with
the
lusts
of
the
same
,
dye
in
us
,
and
decay
,
and
the
new
man
is
renewed
daily
.
As
soone
as
we
begin
to
believe
in
the
Lord
Iesus
,
the
scales
fall
from
our
eyes
,
that
we
can
not
only
read
in
the
book
of
the
Scripture
,
the
will
of
God
,
which
before
,
was
a
booke
closed
,
a
booke
sealed
up
to
us
,
but
also
lift
up
our
eyes
to
Heaven
,
and
looke
into
the
volumes
of
eternitie
,
and
read
our
names
written
in
the
booke
of
life
:
The
shackels
also
fall
from
our
feet
,
and
we
being
inlarged
,
are
enabled
,
not
only
to
walk
in
the
Lords
Statutes
,
but
also
,
to
run
the
way
of
his
Commandements
.
And
though
we
groane
under
the
burden
of
our
sinnes
,
so
long
as
we
live
here
cloathed
with
this
body
of
death
;
yet
we
are
freed
from
the
bondage
of
them
,
and
still
grow
on
to
perfection
:
which
then
wee
shall
attaine
,
when
we
shall
bee
translated
into
the
Heavens
:
where
we
shall
receive
the
end
of
our
faith
,
even
the
salvation
of
our
souls
,
through
his
mercy
,
who
hath
so
dearely
bought
us
,
and
brought
us
thither
:
where
we
shall
enjoy
the
blessed
presence
of
God
,
in
whose
presence
,
there
is
fulnesse
of
joy
,
and
pleasure
for
evermore
.
Blessed
are
the
people
that
are
in
such
a
case
,
in
such
a
place
,
yea
,
blessed
are
the
people
whose
God
is
the
Lord
.
But
all
this
is
made
ours
by
faith
only
,
which
entitles
us
to
the
merits
of
Christ
,
who
purchased
it
for
us
:
therefore
faith
is
sufficient
.
I
should
now
justifie
this
by
Scripture
,
but
to
say
truth
,
this
truth
and
this
Text
,
is
the
only
scope
of
the
Scripture
,
the
theme
of
Theologie
,
the
pith
of
all
piety
:
and
therefore
because
it
deserves
some
better
observation
,
I
will
deferre
it
to
some
better
opportunitie
.
Μόνῳ
τῷ
Θεῷ
δόξα
.
1
Corinth
.
2.
2.
For
I
determined
to
know
nothing
among
you
,
but
Christ
Jesus
,
and
him
Crucified
.
WHen
I
first
tooke
this
place
in
hand
,
I
thought
to
have
finished
it
out
of
hand
,
the
same
time
I
began
:
but
it
fared
with
me
,
as
it
did
with
Simonides
,
who
,
the
more
time
they
gave
him
to
assoyle
the
question
,
what
God
was
,
the
more
he
craved
.
And
what
marvaile
,
since
Christ
is
the
argument
we
have
in
hand
?
They
talk
of
a
fabulous
purse
of
Fortunatus
,
I
thinke
few
are
so
credulous
to
believe
it
;
but
this
we
may
and
must
believe
,
for
the
Spirit
of
truth
avouches
it
,
that
in
Christ
are
hid
all
the
treasures
of
wisdome
and
knowledge
:
and
who
is
so
impious
,
as
once
to
call
it
into
question
?
We
read
in
the
golden
Legend
of
Poets
,
of
a
fruitfull
tree
,
of
which
he
sayes
,
—
Vno
avulso
non
deficit
alter
Aureus
—
and
something
like
,
in
Alcinous's
Garden
:
but
Christ
is
the
tree
of
life
,
in
the
middest
of
the
Paradise
of
God
,
whose
fruits
are
of
twelve
sorts
,
according
to
the
seasons
of
the
yeare
,
and
according
to
the
families
of
the
house
of
Israel
,
whose
leaves
also
were
for
the
healing
of
the
Nations
:
how
much
more
golden
then
that
one
,
fruitfull
then
those
other
?
We
are
beholding
to
Polydore
Virgil
and
ancient
Histories
,
that
call
our
England
,
Puteus
inexhaustus
,
for
the
store
of
commodities
:
but
Christ
is
a
fountaine
,
better
then
that
Well
of
Iacob
,
a
Fountaine
,
of
whose
water
whosoever
drinketh
,
shall
never
thirst
againe
:
For
,
he
is
a
fountaine
of
living
water
,
springing
up
to
everlasting
life
.
What
doe
I
speake
of
Fables
?
They
say
it
's
true
of
the
Oyle
at
Rhemes
,
that
though
it
be
continually
spent
in
the
inauguration
of
their
Kings
of
France
,
yet
it
never
wasteth
;
and
this
they
attribute
of
the
crosse
to
the
blessing
:
I
am
sure
,
it
is
true
of
the
Oyle
in
the
Cruse
of
the
Widow
of
Sarepta
,
that
it
fed
her
house
,
and
failed
not
:
though
they
be
false
and
foolish
which
would
father
that
miracle
upon
the
Crosse
too
,
which
they
find
in
the
sticks
that
she
gathered
,
which
they
say
lay
a
crosse
,
as
well
it
may
be
,
as
Helena
found
her
crosse
:
and
as
true
,
I
am
sure
it
is
,
that
Christ
crucified
is
the
pot
of
Mannah
,
the
Cruse
of
Oyle
,
a
bottomlesse
Ocean
of
all
comfort
to
the
faithfull
:
he
is
rivers
of
oyle
,
and
his
steps
drop
fatnesse
:
for
this
cause
received
the
Spirit
without
measure
,
and
was
annointed
with
the
oyle
of
gladnesse
above
his
fellowes
:
and
in
him
God
is
,
as
he
cals
himselfe
,
I
am
,
because
in
him
hee
is
all
good
,
that
the
heart
of
the
godly
can
wish
or
want
:
he
is
that
benedictum
medicamentum
,
[
*
](A13010-e21490-b)
*
〈◊〉
〈◊〉
.
that
annointing
medicine
,
the
only
[
†
](A13010-e21520-b)
†
〈◊〉
.
all-healing
medicine
against
all
diseases
,
the
only
〈◊〉
,
against
all
danger
.
To
conclude
,
as
Demosthenes
said
of
Pronunciation
,
that
it
was
primum
,
secundum
,
tertium
,
in
all
Rhetorick
:
so
may
I
say
of
Salvation
,
it
is
primum
,
secundum
,
tertium
,
in
all
Divinitie
,
and
in
it
,
Christ
is
all
in
all
.
And
thus
I
see
I
have
taken
up
my
speech
where
I
let
it
fall
the
last
time
:
for
if
you
remember
,
when
I
ended
I
said
a
great
word
,
That
faith
in
Christ
crucified
,
was
the
theme
of
all
Theologie
,
the
scope
of
all
the
Scripture
;
which
now
that
I
may
liberare
fidem
,
I
must
endeavour
to
make
good
.
I
feare
not
that
you
should
thinke
I
make
quidlibet
ex
quolibet
,
as
Alchymists
they
say
can
fetch
oyle
out
of
flint
,
and
as
the
Papists
say
,
the
Scripture
is
a
nose
of
wax
,
and
make
it
so
,
when
they
conclude
the
Popes
supremacie
out
of
Peters
walking
on
the
waters
:
for
I
see
my
Text
will
warrant
me
in
what
I
have
said
:
for
if
Paul
would
preach
nothing
but
Christ
Iesus
,
and
him
Crucified
,
and
yet
was
to
preach
all
that
was
necessarie
to
salvation
,
then
questionlesse
he
judged
Christ
crucified
to
bee
the
summe
of
all
:
beside
this
evidence
that
convinced
me
,
necessity
compelled
me
to
take
this
course
:
for
when
I
sought
for
witnesses
of
that
I
had
delivered
in
the
Scripture
,
the
whole
booke
of
God
offered
it selfe
:
and
therefore
in
such
copious
plentie
,
I
deemed
this
the
most
compendious
path
,
to
prove
that
in
generall
,
which
otherwise
would
have
proved
infinite
,
if
I
had
once
minced
it
into
the
particulars
.
Having
thus
scoured
the
way
,
I
come
now
to
enter
upon
the
point
,
to
shew
,
that
faith
in
Christ
is
the
summe
of
Divinitie
,
the
scope
of
the
Scripture
:
and
first
,
I
will
begin
with
Divinitie
,
because
the
rule
of
it
being
the
Analogie
of
faith
,
will
light
us
in
the
search
of
the
secrets
of
the
Scripture
,
and
lead
us
into
the
native
meaning
therof
with
more
facility
:
and
this
I
will
apply
to
the
double
consideration
of
Divinitie
,
both
in
the
maine
substance
,
which
was
alway
the
same
,
and
the
mutable
circumstances
therof
,
which
according
to
divers
times
had
some
diversitie
.
The
maine
substance
of
Divinitie
was
alway
that
Doctrine
and
Rule
that
chalked
out
the
way
,
in
which
man
was
to
walk
to
eternall
salvation
,
and
eternall
happinesse
:
which
will
easily
appeare
to
be
summarily
comprised
in
faith
,
if
that
be
true
,
which
is
most
true
,
which
I
have
already
proved
,
that
it
is
sufficient
to
attaine
salvation
:
and
the
same
will
shine
yet
more
brightly
,
if
we
do
but
lay
downe
the
severals
of
the
art
,
for
this
will
be
the
summe
that
all
will
amount
to
,
this
will
be
the
Epitome
of
all
,
even
Christ
Iesus
,
who
is
the
foundation
of
faith
,
and
the
fountaine
of
all
obedience
,
which
are
both
,
and
all
the
parts
of
Divinitie
.
Take
these
asunder
now
,
and
consider
them
severally
:
That
Christ
is
the
foundation
of
our
faith
,
I
will
alledge
but
one
place
for
it
:
heare
what
Paul
saith
,
1
Tim.
3.
16.
Great
is
the
mysterie
of
godlines
,
God
manifested
in
the
flesh
,
justified
in
the
Spirit
,
seene
of
Angels
,
preached
of
Men
,
believed
in
the
World
,
received
into
glory
.
See
here
the
mysterie
,
the
whole
mysterie
of
godlinesse
,
and
that
a
great
mysterie
,
yea
,
and
without
controversie
,
great
is
the
mystery
of
godlinesse
;
and
yet
this
is
all
,
even
Christ
Iesus
.
Reason
it selfe
will
subscribe
to
this
Article
,
and
proove
it
too
:
for
you
know
,
the
object
of
faith
is
God
alone
,
and
by
it
we
are
united
unto
him
,
and
this
was
the
condition
of
our
integritie
:
our
bodies
were
temples
of
his
blessed
Spirit
,
and
the
delight
of
the
Lord
was
in
the
sonnes
of
men
:
but
now
having
provoked
him
to
indignation
against
us
,
by
our
voluntarie
transgression
,
his
mind
is
alienated
,
and
the
case
is
altered
:
his
good
Spirit
being
grieved
,
is
departed
from
us
,
and
he
frowns
upon
us
with
an
angry
countenance
:
neither
can
it
be
otherwise
,
for
he
could
not
love
his
owne
justice
,
if
he
did
not
hate
our
iniquitie
.
We
may
read
our
misery
in
Adams
story
,
who
after
his
sinne
,
when
he
heard
the
voyce
of
the
Lord
walking
in
the
Garden
,
was
afraid
,
and
hid
himselfe
:
And
againe
,
in
the
children
of
Israel
,
who
hearing
the
terrible
thunders
,
and
seeing
the
thick
flashes
of
lightning
,
and
the
mountaine
smoaking
,
when
the
Law
was
given
at
Mount
Sinai
,
in
a
great
fright
,
came
to
Moses
,
and
said
,
Speake
thou
unto
us
,
and
we
will
heare
,
but
let
not
God
speake
to
us
,
lest
we
die
:
and
the
reason
of
this
is
,
because
our
guiltie
conscience
suggests
no
other
conceit
of
God
unto
us
,
but
as
of
an
angry
Judge
,
who
is
cloathed
with
revenge
and
terrour
,
as
with
a
garment
,
and
whose
garments
are
dyed
in
blood
,
as
the
Prophet
elsewhere
speaketh
.
Moses
à
〈◊〉
.
And
these
examples
teach
us
,
in
what
need
we
stand
of
a
Mediator
,
who
might
treate
of
peace
,
and
make
an
attonement
for
us
;
for
otherwise
,
what
faith
,
what
confidence
can
we
have
in
God
,
whom
sinne
hath
made
our
enemie
?
Now
Christ
alone
is
that
Mediator
:
for
hee
by
his
suffering
hath
smooth'd
his
Fathers
brow
,
having
satisfied
his
justice
:
and
beside
hath
purchased
his
Spirit
for
us
,
who
teacheth
us
to
call
him
Abba
Father
;
and
through
whom
we
have
accesse
with
boldnesse
to
the
throne
of
grace
:
therefore
he
is
the
foundation
of
our
faith
,
which
was
the
first
part
of
Divinitie
.
He
is
(
in
the
second
place
)
the
fountaine
of
all
obedience
:
I
will
content
my selfe
here
also
with
one
place
,
looke
Phil.
1.
9
And
this
I
pray
(
saith
S.
Paul
)
that
your
love
may
abound
yet
more
and
more
,
in
all
knowledge
,
and
in
all
judgement
:
and
in
the
11.
againe
,
that
ye
may
be
fild
with
all
the
fruits
of
righteousnesse
which
are
by
Iesus
Christ
,
to
the
praise
and
glory
of
God
:
behold
here
,
love
in
all
knowledge
,
and
that
love
in
aboundance
,
and
that
aboundance
yet
more
and
more
:
behold
againe
the
fruits
of
righteousnesse
▪
and
all
the
fruits
,
and
a
fulnesse
of
all
the
fruits
,
and
yet
all
this
,
and
more
,
if
more
may
be
,
by
Iesus
Christ
,
for
he
is
the
Tree
planted
by
the
rivers
of
water
,
of
which
the
Psalmist
speaketh
,
who
is
transplanted
out
of
the
old
Adam
,
and
ingrafted
into
the
new
,
which
is
Christ
,
he
is
the
tree
that
bringeth
forth
her
fruit
in
her
season
:
for
as
soone
as
we
are
in
him
,
ingrafted
into
his
stocke
,
watered
with
his
blood
,
warmed
with
his
Spirit
,
who
is
the
Sunne
of
righteousnesse
,
we
are
inabled
to
bring
forth
the
fruits
of
Righteousnesse
.
And
well
may
he
challenge
this
interest
in
all
our
obedience
in
a
triple
right
.
1.
Because
he
hath
performed
all
obedience
in
his
owne
person
,
but
in
our
name
,
and
therefore
for
us
.
2.
Because
all
the
abilitie
we
have
to
performe
any
thing
,
is
his
gift
,
and
the
worke
of
his
Spirit
in
our
hearts
:
For
of
our selves
,
as
of
our selves
,
we
can
do
nothing
,
but
it
is
he
that
worketh
in
us
both
the
will
and
the
deed
.
3.
Because
he
hides
the
deformities
and
washes
away
the
spots
of
our
actions
,
for
otherwise
,
all
our
righteousnesse
is
as
a
menstruous
cloth
:
he
perfects
all
our
imperfect
performances
.
Survey
but
all
the
parts
of
obedience
,
you
shall
find
this
true
.
In
the
observation
of
the
Decalogue
,
it
is
worth
the
observation
,
that
this
is
the
preface
,
I
am
the
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
:
we
must
be
let
at
libertie
by
Christ
,
out
of
the
bondage
of
Egypt
,
out
of
the
fetters
of
sinne
and
Satan
,
before
we
can
set
a
step
in
the
way
of
Gods
Commandements
.
And
for
our
prayers
,
we
need
no
other
Beades
,
or
bed-roll
,
Christ
is
the
only
Pearle
of
price
in
them
:
it
is
his
Spirit
that
kindles
the
fire
of
our
zeale
,
that
teaches
us
how
to
pray
,
for
we
know
not
how
to
pray
as
we
ought
:
and
it
is
himselfe
ascending
in
the
flame
of
our
ardent
desires
,
as
he
did
once
in
Manoahs
sacrifice
,
that
makes
God
smell
a
sweet
savour
,
which
otherwise
,
would
stinke
in
his
nosthrils
,
would
be
an
abomination
,
and
turne
to
sinne
.
For
as
Themistocles
presented
himselfe
to
the
King
of
the
Molossi
,
under
the
protection
of
his
son
,
and
that
was
〈◊〉
〈◊〉
〈◊〉
,
as
Plutarch
observes
:
so
unlesse
we
come
to
God
,
in
the
name
of
his
sonne
,
there
is
little
hope
of
speeding
:
unlesse
Iacob
come
in
the
garments
of
his
elder
brother
Esau
,
there
is
small
likelihood
of
a
blessing
;
and
so
unlesse
we
come
cloathed
with
the
Robes
of
Christ
our
elder
brother
:
but
if
we
do
,
behold
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yea
,
the
Lord
will
blesse
us
,
as
Isaac
said
,
and
we
shall
be
blessed
:
The
Sacrament
receiving
,
is
the
last
act
of
our
obedience
,
which
without
Christ
are
but
cold
and
dead
carkases
of
Lions
,
unprofitable
.
In
a
word
therefore
,
Christ
alone
is
he
that
adds
value
,
and
vertue
to
our
weake
faith
;
beautie
,
to
our
stained
obedience
:
being
the
very
foundation
of
our
faith
,
and
the
fountaine
of
our
obedience
:
as
I
have
shewed
of
each
of
them
severally
taken
,
and
will
endeavour
to
the
doe
same
of
both
joyntly
considered
.
If
you
looke
for
the
proper
place
of
faith
in
Christ
,
in
the
bodie
of
Divinitie
,
you
shall
find
it
seated
in
the
very
center
,
where
it
stands
in
a
double
relation
,
of
that
which
goes
before
,
and
that
which
followes
after
.
That
which
goes
before
,
is
the
former
part
of
the
Rule
of
Faith
,
which
all
mooves
to
it
:
that
which
followes
after
it
,
is
the
Rule
of
life
,
and
is
all
mooved
from
it
,
and
all
the
lines
of
either
meet
in
it
.
As
it
represents
a
Center
,
it
is
the
heart
of
Divinitie
.
For
,
as
in
the
naturall
generation
,
the
heart
is
first
articulated
,
and
then
the
other
parts
:
so
in
our
spirituall
regeneration
,
faith
in
Christ
is
first
formed
,
before
any
other
graces
;
and
therefore
Paul
cals
the
Galatians
,
his
Children
,
of
whom
he
travelled
in
birth
,
till
Christ
were
formed
in
them
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
wee
looke
upon
it
in
that
double
relation
,
(
me
thinks
)
upward
and
downeward
,
it
expresses
Iacobs
ladder
which
appeared
in
a
vision
,
by
which
he
saw
Angels
ascending
,
and
descending
,
and
God
standing
on
the
top
thereof
:
for
Christ
,
by
the
consent
of
all
,
is
that
scala
coeli
,
by
which
we
ascend
to
God
,
and
descend
to
good
workes
:
and
Paul
hath
excellenty
described
that
comparison
in
a
most
sweet
gradation
,
Rom.
8.
29.
Those
whom
God
hath
foreknowne
,
those
also
he
predestinated
to
be
conformable
to
the
image
of
his
sonne
;
whom
he
predestinated
,
those
also
he
called
;
whom
he
calleth
,
them
he
justifieth
;
whom
he
justifieth
,
those
also
he
glorifieth
:
behold
a
scala
coeli
,
a
golden
chaine
,
and
in
it
a
descent
of
God
to
man
,
by
the
stepps
of
election
and
vocation
,
and
an
ascent
of
man
to
God
,
by
the
staires
of
justification
and
sanctification
,
to
the
highest
state
of
glory
.
I
thinke
now
that
I
may
conclude
this
point
,
That
Faith
in
Christ
is
the
summe
of
Divinitie
,
considered
in
the
constant
truth
thereof
;
for
in
him
it
pleased
God
〈◊〉
,
to
recollect
and
recapitulate
all
,
even
in
this
sense
:
in
him
it
pleased
God
that
all
fulnesse
should
dwell
,
and
in
him
dwels
〈◊〉
,
the
fulnesse
〈◊〉
〈◊〉
,
and
it
may
be
〈◊〉
too
,
for
the
fulnesse
of
the
Divinitie
bodily
,
and
the
body
of
Divinitie
fully
dwell
in
him
.
Let
us
come
yet
a
little
lower
,
and
take
this
truth
in
the
Rule
of
Divinitie
,
as
it
is
in
a
double
difference
,
before
Christ
,
and
after
Christ
:
before
Christ
,
againe
as
it
was
before
the
Law
,
or
under
the
Law
.
Before
the
Law
,
Adam
?
Moses
touches
it
in
a
word
,
The
seed
of
the
woman
shall
breake
the
head
of
the
Serpent
:
see
the
first
prophecie
concerning
Christ
,
and
that
by
God
himselfe
:
he
that
promised
him
,
prophecyed
of
him
:
for
Christ
was
that
Seede
of
the
woman
,
which
brake
the
head
of
the
Serpent
,
and
therefore
was
borne
of
a
woman
onely
,
a
Virgin
that
had
not
knowne
a
man
,
the
Virgin
Mary
:
and
therefore
at
the
very
time
when
hee
fulfilled
this
promise
,
when
hee
hung
upon
the
Crosse
,
he
said
to
his
Mother
,
woman
,
behold
thy
sonne
,
(
meaning
Iohn
to
whose
care
he
committed
her
)
woman
,
not
mother
,
intimating
,
that
he
was
that
seed
of
the
woman
,
of
whom
God
foretold
so
long
ago
,
that
seed
of
the
woman
that
brake
the
head
of
the
Serpent
,
the
counsell
of
the
Divell
.
Goe
now
to
Abraham
,
what
was
the
Religion
of
Abraham
and
his
familie
?
the
Lord
himselfe
hath
left
it
recorded
,
Abraham
saw
my
day
and
rejoyced
:
Isaac
the
sonne
of
promise
,
if
he
had
not
beene
called
Isaac
the
sonne
of
laughter
,
because
Sarah
laughed
in
the
Tent
doore
,
when
she
heard
the
newes
of
a
sonne
,
saying
,
Shall
I
that
am
barren
beare
a
sonne
in
mine
old
age
?
he
might
have
beene
called
Isaac
the
sonne
of
laughter
,
For
Isaac
was
not
that
promised
seed
,
of
which
God
said
,
in
thy
seed
shall
all
the
Nations
of
the
earth
be
blessed
:
for
by
the
same
reason
should
many
more
be
that
seed
,
even
all
,
that
proceeded
out
of
the
loines
of
Ahraham
in
the
line
of
Isaac
,
which
were
like
the
starrs
of
the
Heaven
in
number
:
but
God
said
,
not
in
thy
seeds
,
as
of
many
,
saith
S.
Paul
,
but
of
thy
seed
,
as
of
one
,
which
was
Christ
,
in
thy
seed
,
in
this
thy
seed
,
shall
all
the
Nations
of
the
earth
be
blessed
.
For
Isaac
was
but
a
type
of
that
seed
,
and
represented
him
in
many
resemblances
:
Isaac
was
borne
of
Sarah
a
barren
woman
,
and
past
beareing
:
Iesus
was
borne
of
Mary
an
unspotted
virgin
,
springing
like
a
branch
out
of
a
drie
land
,
as
Esay
speakes
,
like
a
stone
hewen
out
of
a
rocke
without
hands
,
as
Daniel
sayes
:
Moriah
,
Iesus
as
some
thinke
on
Mount
Moriah
,
from
Isaac
arose
the
proverbe
,
in
the
Mount
will
the
Lord
be
seene
,
in
Iesus
it
is
much
more
true
,
for
no
man
hath
seene
the
father
at
any
time
,
but
the
sonne
,
and
no
man
can
see
the
Father
,
but
he
to
whom
the
sonne
hath
revealed
him
:
and
in
him
we
see
all
the
love
of
God
,
for
behold
what
love
the
Father
hath
given
us
,
that
he
hath
sent
his
only
begotten
sonne
into
the
world
,
that
who
so
believeth
in
him
,
might
not
perish
but
have
life
everlasting
.
Many
such
like
types
had
those
times
,
like
prospective
Glasses
,
to
conveigh
their
glimmering
sight
to
the
only
object
of
happinesse
,
Christ
Iesus
;
as
Iacob
,
who
got
the
blessing
in
his
elder
brothers
garment
,
and
Ioseph
,
who
was
stripped
of
his
coate
,
sold
by
Iudahs
motion
,
stood
before
Pharaoh
at
thirty
yeares
old
,
whose
coate
dipped
in
blood
turn'd
the
wrath
of
his
Father
from
his
brethren
,
even
as
Christ
was
stripped
by
the
Souldiers
,
sold
by
Iudas
treason
,
stood
before
God
in
his
office
about
thirty
yeares
old
,
and
in
whose
blood
we
being
dipped
,
are
delivered
from
the
wrath
of
God
the
Father
.
From
hence
then
we
passe
to
the
time
under
the
Law
,
where
we
shall
finde
nothing
but
Christ
neither
:
Indeed
,
all
things
then
were
more
obscurely
delivered
,
untill
the
day
came
,
and
the
shadowes
fled
away
,
Take
an
Emblem
of
their
condition
.
The
children
of
Israel
in
their
journey
into
the
Land
of
Canaan
,
where
guided
by
the
conduct
of
a
Pillar
of
cloud
by
day
,
and
a
pillar
of
fire
by
night
:
their
day
was
something
overcast
with
a
cloud
,
and
yet
their
darknesse
was
something
overcome
with
a
light
:
they
had
a
day
,
but
not
without
some
eclipse
of
a
cloud
;
they
lived
in
a
night
of
darknes
,
yet
not
without
some
glimpse
of
light
,
for
the
Lord
led
them
to
the
heavenly
Canaan
with
a
pillar
of
cloud
by
day
,
and
by
night
with
a
pillar
of
fire
.
And
perhaps
the
Psalmist
may
insinuate
so
much
,
where
he
sayes
,
Thy
word
is
a
Lanthorne
to
my
feet
,
for
a
Lanthorne
argues
much
darknesse
,
and
is
used
in
the
night
only
;
as
for
the
day
,
madnesse
it
were
,
splendente
sole
lucernam
accendere
,
but
againe
,
it
argues
some
light
,
for
otherwise
,
why
was
it
kindled
?
Neither
is
Peter
farre
from
this
allusion
,
to
a
light
shining
in
a
darke
place
.
Agreeable
to
the
first
adumbration
,
ther
was
a
day
,
but
with
a
pillar
of
cloud
,
and
a
pillar
of
fire
,
but
by
night
:
and
here
wee
have
a
light
,
but
of
a
Lanthorne
,
a
light
shining
,
but
in
a
darke
place
:
this
was
then
the
state
of
Religion
.
Now
all
the
light
they
had
was
borrowed
from
Christ
,
as
the
starres
do
theirs
from
the
Sun
:
and
all
lead
us
to
Christ
againe
,
as
little
Rivers
to
the
Ocean
.
See
this
.
1.
In
their
Sacraments
,
their
ordinary
Sacraments
were
Circumcision
and
the
Passeover
,
answerable
to
those
,
we
have
Baptisme
and
the
Lords
Supper
:
which
both
,
had
reference
to
the
same
inward
grace
,
though
there
were
a
difference
in
the
outward
elements
:
for
what
meant
the
blood
,
shed
in
Circumcision
,
and
sprinkled
on
their
doore-posts
in
the
Passeover
,
but
the
blood
of
Christ
,
shed
for
the
remission
of
sinnes
,
and
sprinkled
in
our
hearts
,
to
purge
and
cleanse
all
our
iniquities
:
for
Christ
was
the
true
Paschall
Lambe
,
in
whom
therefore
the
law
of
it
was
fulfilled
,
Not
a
bone
of
him
shall
be
broken
:
and
of
whom
Iohn
sayes
,
Behold
the
Lambe
of
God
that
taketh
away
the
sinnes
of
the
world
.
Christ
is
the
Lambe
slaine
from
the
beginning
of
the
World
for
that
purpose
,
and
the
very
name
of
Passeover
notes
as
much
:
for
in
Christ
it
pleased
God
,
when
he
judges
all
the
World
,
in
mercy
to
passe
over
us
,
and
when
he
passed
over
all
the
World
in
justice
,
to
take
his
elect
in
mercy
,
and
make
them
his
children
.
Yea
Christ
himself
therefore
when
hee
had
celebrated
the
Passover
with
his
Disciples
,
instituted
the
Sacrament
of
his
body
and
blood
,
to
shew
that
he
was
that
truth
,
of
which
the
Lambe
was
but
a
representation
.
And
in
that
Passeover
we
may
discerne
a
modell
of
our
Supper
:
they
must
eat
it
with
sowre
hearbs
,
to
wit
,
repentance
and
mortification
,
that
they
may
the
better
taste
the
sweet
mercy
of
God
,
in
their
delivery
from
the
bondage
of
sinne
and
Sathan
,
shadowed
out
in
the
bondage
of
Egypt
:
so
it
is
unto
us
a
Sacrament
of
our
union
to
Christ
our
head
:
then
they
were
to
eate
it
with
sweet
unleavened
bread
,
that
they
might
bee
taught
to
take
heed
of
the
sowre
leaven
of
malice
:
so
is
ours
to
us
,
a
Sacrament
of
communion
with
Saints
,
the
bodie
of
Christ
.
The
difference
betweene
ours
and
theirs
is
,
that
their
Sacraments
were
not
without
blood
,
because
Christ
as
then
had
not
shed
his
blood
,
but
ours
are
,
because
the
truth
being
come
,
the
type
is
needlesse
.
Againe
,
what
were
the
pillar
of
cloud
and
fire
,
and
the
red
Sea
,
in
which
they
were
baptised
,
as
Paul
saith
,
but
that
which
the
Gospell
cals
the
Baptisme
of
water
and
fire
,
even
the
effusion
of
the
blood
of
Christ
,
and
the
infusion
of
his
graces
;
the
merit
of
his
passion
,
and
the
efficacie
of
his
Spirit
in
our
hearts
,
to
make
it
ours
by
application
.
What
was
the
water
that
Moses
stilled
out
of
the
Rocke
,
by
striking
it
with
his
Rod
,
when
the
Israelites
were
like
to
perish
in
the
wildernesse
for
want
of
water
,
but
the
blood
of
Christ
issuing
out
of
all
his
body
in
a
bloody
sweat
in
the
Garden
,
when
the
very
wrath
of
God
,
the
Rod
of
God
(
for
the
chastisements
of
our
sinnes
was
upon
him
)
lay
heavie
upon
him
,
and
streaming
out
of
his
blessed
side
,
when
the
Souldier
pierced
it
with
his
speare
,
I
say
the
blood
of
Christ
spilt
for
our
sakes
,
who
otherwise
had
perished
.
And
that
Mannah
,
that
heavenly
food
,
with
which
they
were
sustained
in
the
wildernesse
,
what
was
it
,
but
Christ
,
as
Christ
himselfe
expounds
it
,
Iohn
6.
that
he
was
the
bread
of
life
that
descended
from
Heaven
:
and
Paul
accommodates
both
of
them
,
1
Corinth
.
10.
For
they
all
ate
the
same
spirituall
food
,
and
they
all
drank
the
same
spirituall
drink
(
even
the
same
with
us
)
for
[
*
](A13010-e24810-b)
*
〈◊〉
.
they
drank
of
the
spirituall
Rock
,
and
that
Rocke
was
Christ
:
Christ
is
the
onely
Rocke
,
on
which
his
Church
was
built
:
〈◊〉
not
〈◊〉
,
not
Peter
,
but
Christ
.
The
Brasen
Serpent
,
tell
me
,
what
can
you
see
in
it
,
but
Christ
,
who
was
lifted
up
on
the
Crosse
,
as
that
was
lifted
up
in
the
Wildernesse
:
and
as
that
saved
all
that
looked
to
it
,
from
the
stinging
of
the
poysonous
Serpents
,
so
hath
Christ
saved
us
from
the
power
of
the
old
Serpent
the
Divell
,
and
all
the
power
of
darknesse
:
he
hath
healed
all
our
infirmities
,
for
by
his
stripes
we
are
cured
,
and
by
his
wounds
we
are
healed
.
You
see
then
,
how
all
their
Sacraments
,
ordinary
,
and
extraordinary
,
receive
all
their
life
from
Christ
,
and
give
all
their
light
to
him
againe
.
All
the
laborious
and
teadious
paedagogy
of
their
Ceremonies
,
was
to
no
other
end
then
this
neither
:
in
which
this
truth
was
written
,
as
it
were
in
great
Letters
,
that
he
that
ran
might
read
them
,
because
all
words
of
a
thing
not
sinsible
,
but
so
farre
off
,
could
not
be
halfe
so
legible
.
So
the
blood
of
all
the
Sacrifices
propitiatory
,
and
gratulatory
,
of
Bullocks
,
and
Rams
,
Goats
,
and
Lambs
,
Sheep
,
and
Dove
,
were
all
but
types
and
copies
drawn
from
Christ
,
and
drawing
to
Christ
,
who
was
the
true
sacrifice
in
which
al
the
other
were
sanctified
,
(
which
otherwise
were
of
no
value
)
and
by
which
Gods
justice
is
satisfied
:
and
they
were
so
many
,
in
such
varietie
to
seale
to
them
his
alsufficiencie
.
So
were
all
their
curious
ablations
,
and
chargable
oblations
of
rost
,
baked
,
sod
,
fryed
,
to
teach
our
perfect
washing
by
his
blood
,
and
perfect
nourishment
by
his
body
,
which
suffered
the
heat
of
Gods
wrath
,
and
so
was
dressed
to
our
appetite
,
and
sauced
with
such
diversity
,
that
he
might
take
away
our
satietie
.
Sweet
was
the
figure
of
the
two
Goates
,
one
of
which
was
offered
as
a
Sacrifice
for
the
sinnes
of
the
people
,
and
the
other
(
the
Scape
Goat
the
Scripture
cals
it
)
being
charged
with
all
their
sinnes
,
Aaron
laying
both
his
hands
upon
his
head
,
and
confessing
the
sinnes
of
the
congregation
over
him
,
was
let
goe
into
the
wildernesse
:
both
which
expresse
Christ
in
a
double
respect
,
either
because
Christ
was
slaine
that
we
might
escape
,
or
because
Christ
the
same
was
dead
and
is
alive
,
as
the
Revelation
speakes
,
because
he
dyed
for
our
sinnes
,
and
rose
againe
for
our
justification
,
as
the
Apostle
elsewhere
applyes
it
.
Much
like
another
in
the
purgation
of
the
Leper
,
where
two
Birds
or
Sparrows
were
to
be
brought
the
one
was
to
be
kild
,
the
other
to
be
let
flie
,
being
dipped
first
in
the
blood
of
the
former
,
reserved
in
a
vessell
for
that
purpose
,
even
as
Christ
dyed
for
us
,
and
wee
being
dipped
in
his
blood
,
escape
,
for
by
him
the
nets
are
broken
,
and
we
are
escaped
.
Yea
and
all
their
holy
persons
did
but
represent
unto
the
people
the
person
of
the
Messiah
,
all
their
Priests
,
especially
the
High
Priest
,
they
sacrificed
,
and
blessed
the
people
in
his
name
,
who
was
that
Benedictum
semen
,
in
whom
all
the
nations
of
the
earth
were
to
be
blessed
,
even
Iesus
Christ
,
who
is
God
blessed
for
ever
,
and
who
gave
himselfe
for
us
,
a
pleasing
and
acceptable
sacrifice
to
his
father
.
And
the
High
Priest
many
wayes
,
he
bare
the
names
of
the
Tribes
of
Israel
on
his
shoulder
,
when
he
appeared
before
God
:
so
did
Christ
of
all
his
faithfull
:
he
entred
into
the
Holy
of
Holies
once
a
yeare
not
without
blood
:
so
did
Christ
by
his
owne
blood
,
open
the
way
for
us
into
the
highest
heavens
,
and
make
a
passage
into
Paradise
,
in
which
we
could
not
keep
our
selvs
,
and
out
of
which
we
were
kept
,
by
the
flaming
sword
of
a
Cherubim
:
upon
which
the
Poets
harping
,
have
hatched
a
pretty
Fable
,
that
the
aurea
Hesperidum
mala
,
are
kept
by
the
vigilant
guard
of
a
fierie
Dragon
,
but
Hercules
overcame
him
:
which
in
sober
truth
is
thus
much
,
that
the
way
to
the
Tree
of
Life
in
the
Garden
of
Eden
is
guarded
by
the
glittering
blade
of
a
glorious
Cherubim
,
but
Christ
hath
removed
him
.
Lastly
,
the
Holy
places
themselves
,
were
teachers
of
the
same
truth
,
so
that
if
those
(
the
Priests
I
meane
)
should
hold
their
tongues
,
these
(
the
stones
I
say
)
would
cry
thus
much
.
1.
The
Tabernacle
was
a
visible
signe
of
Gods
presence
among
his
people
,
and
therefore
in
it
were
placed
(
among
many
other
things
)
the
Mercy
seat
,
even
Iesus
Christ
,
in
whom
it
hath
pleased
God
to
have
mercy
on
whom
he
will
have
mercy
;
and
the
Table
of
Shew-bread
,
is
the
same
Christ
,
whose
body
is
the
true
bread
,
by
which
we
are
fed
to
eternall
life
,
which
,
as
one
observes
,
was
panis
propositionis
,
in
the
Law
,
but
is
become
panis
assumptionis
in
the
Gospell
,
even
the
bread
of
the
Lords
Table
.
So
was
the
Temple
,
and
therefore
they
were
to
offer
their
Sacrifices
at
the
Temple
,
and
their
prayers
in
or
toward
the
Temple
,
because
all
were
sanctified
and
accepted
in
Christ
,
who
was
the
true
Temple
,
for
so
he
sayes
of
his
body
,
destroy
this
temple
,
and
I
will
raise
it
againe
in
three
dayes
:
and
therefore
when
Christ
was
come
into
the
world
,
the
true
light
which
enlightneth
all
men
that
come
into
the
world
,
all
these
shadows
vanished
at
his
presence
and
fled
away
.
The
Leviticall
Ministerie
ceased
,
as
you
may
see
in
a
sweet
allusion
which
some
have
observed
:
When
God
promised
Iohn
Baptist
to
Zachary
,
as
he
was
discharging
his
office
in
his
course
,
he
was
stricken
dumbe
,
and
therefore
;
when
the
people
expected
he
should
have
blessed
them
,
he
could
not
speake
,
tacuit
Zacharias
generaturus
vocem
,
saith
one
:
this
silence
proclaimed
that
that
service
was
at
an
end
:
the
silence
of
a
Leviticall
Priest
,
made
way
for
the
voice
of
an
Evangelicall
Preacher
,
even
Iohn
,
who
was
a
voice
preparing
the
way
of
the
Lord
Iesus
,
the
only
High
Priest
of
our
salvation
.
You
have
heard
that
the
Heathen
Oracles
ceased
at
the
birth
of
Christ
;
so
did
the
Iewish
Oracles
too
,
before
his
birth
,
for
they
had
no
answer
from
God
by
Vrim
and
Thummim
,
all
the
time
of
the
second
Temple
,
and
so
you
see
that
the
Iewish
Priesthood
ceased
too
:
and
at
the
death
of
Christ
,
the
vaile
of
the
Temple
rent
insunder
:
Theophylact
hath
a
witty
conceit
,
a
pretty
glosse
,
that
the
Temple
rent
her
vaile
,
hearing
of
the
blasphemies
of
the
Iewes
uttered
against
Christ
,
according
to
the
fashion
of
the
Iewes
,
who
rent
their
garments
when
they
heare
any
blasphemies
:
but
this
was
the
meaning
surely
,
to
shew
that
by
the
rents
of
his
body
the
true
Temple
,
the
way
was
opened
to
all
the
faithfull
into
the
Holy
of
Holies
,
the
highest
Heavens
.
And
no
marvaile
it
is
,
that
Christ
upon
the
crosse
should
cause
all
shadowes
to
vanish
:
the
T
(
which
men
make
the
figure
of
the
Crosse
)
in
the
Egyptian
mysteries
,
is
an
Hieroglyphick
of
eternall
life
,
which
(
say
they
)
when
it
comes
,
shall
put
an
end
to
our
Religion
.
It
may
be
they
had
some
notion
of
such
a
thing
from
the
Iewes
,
or
rather
it
is
an
after-birth
:
but
this
is
certaine
,
that
Christ
lifted
up
upon
the
Crosse
was
in
his
Meridian
exaltation
,
no
marvaile
then
,
if
the
shadows
vanished
.
We
reade
of
one
that
wondred
how
his
Host
had
furnished
his
table
with
so
rare
variety
,
his
Host
answered
,
that
all
was
but
Swines
flesh
,
only
the
art
of
the
Cooke
had
made
the
difference
:
and
I
according
to
my
abilitie
have
discovered
,
that
all
the
dishes
of
the
old
Ceremonies
,
furnish
us
with
no
other
thing
but
Christ
,
only
the
wisdome
of
the
Lord
diversly
dressed
his
sons
flesh
,
in
proportion
to
the
times
,
and
palats
of
his
people
,
in
such
admirable
variety
.
Come
we
now
to
the
last
period
of
times
,
the
time
of
the
Gospell
,
and
see
the
musicall
harmony
thereof
with
the
former
:
wherein
me
thinks
,
I
presage
already
,
that
my
talke
will
be
more
easie
:
for
what
meanes
the
departure
of
all
the
Legall
shadowes
,
at
the
approach
of
Christ
;
if
he
were
not
the
substance
of
all
:
and
therefore
the
abolition
of
those
is
a
cleare
evidence
,
that
Christ
now
is
all
in
all
.
The
Doctrine
preached
every
where
,
is
a
silver
Trumpet
of
this
sacred
truth
:
but
that
having
beene
alway
the
same
,
my
course
propounded
,
permits
me
not
to
insist
upon
it
:
only
this
difference
it
hath
,
that
as
it
pointed
forward
before
to
Christ
to
come
,
so
now
it
pointeth
backward
to
Christ
come
,
in
whom
it
teacheth
every
man
to
looke
for
salvation
,
and
no
other
:
the
outward
signes
that
are
left
are
few
,
but
they
conspire
in
the
same
testimonie
with
the
Doctrine
,
and
the
old
ceremonies
,
sealing
the
same
thing
,
but
with
more
simplicity
,
and
with
more
significancie
.
The
water
of
Baptisme
hath
a
sutable
Analogie
with
the
blood
of
Christ
,
by
which
we
are
purged
from
our
spirituall
uncleannesse
of
sinne
,
as
we
are
purged
by
water
from
all
corporall
uncleannesse
.
In
the
Lords
Supper
we
have
bread
and
wine
,
meat
and
drinke
perfect
nourishment
:
bread
the
staffe
of
mans
life
,
and
wine
that
maketh
glad
the
heart
of
man
,
the
best
elements
to
expresse
the
best
aliments
:
which
how
fully
doe
they
set
forth
Christ
Crucified
:
the
Bread
is
broken
,
so
was
his
body
broken
;
the
Wine
is
powred
forth
,
so
was
his
blood
powred
forth
upon
the
Crosse
,
for
the
remission
of
sinnes
,
to
all
those
that
come
to
him
with
an
hunger
and
thirst
after
his
righteousnesse
,
and
feed
on
him
by
a
lively
faith
.
The
signification
is
so
emphaticall
,
that
I
may
say
of
those
that
are
partakers
of
this
,
as
Paul
said
of
the
Galatians
,
who
had
heard
him
preach
Christ
crucified
,
[
*
](A13010-e26070-b)
*
〈◊〉
.
before
whose
eyes
Christ
crucified
was
set
forth
,
I
may
say
it
of
all
such
,
except
they
bee
foolish
Galatians
,
and
except
they
bee
bewitched
.
And
thus
I
conclude
this
point
,
That
Christ
Crucified
,
is
the
Summe
of
all
Divinitie
,
the
substance
of
all
ceremonies
,
the
soule
of
all
Sacraments
,
the
Kernell
,
and
Key
of
all
knowledge
,
the
Center
,
and
circumference
of
all
Divine
wisdome
.
I
had
thought
to
have
gone
a
little
further
,
as
Christ
in
the
Gospell
,
beyond
Emaus
,
but
the
importunity
of
the
time
,
which
will
take
no
denyall
,
forces
me
to
turn
in
here
against
my
will
.
1
Corinth
.
2.
2.
For
I
determined
to
know
nothing
among
you
,
but
Christ
Jesus
,
and
him
Crucified
.
AS
often
as
I
reade
these
words
,
mee
thinks
I
conceit
,
how
some
Pharisaicall
Doctor
might
step
up
from
among
the
Senate
of
the
Corinthians
,
accusing
Saint
Paul
laesae
Majestatis
,
as
though
he
had
spoken
treason
against
the
Scriptures
:
even
as
their
Predecessors
accused
Christ
his
Master
of
Blasphemy
,
when
he
said
,
He
was
the
Sonne
of
God
,
and
when
he
said
to
the
sick
of
the
Palsey
,
Thy
sinnes
are
forgiven
thee
,
arise
,
take
up
thy
Bed
and
walke
.
And
as
the
Athenians
once
,
[
*
](A13010-e26280-b)
*
〈◊〉
〈◊〉
〈◊〉
.
What
babler
is
this
,
that
is
so
lavish
of
his
assertions
?
And
what
?
Is
Christ
the
summe
of
all
Divinitie
?
Is
the
knowledge
of
Christ
Crucified
alone
sufficient
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
is
an
hard
saying
indeed
,
this
is
short
worke
.
But
what
shall
then
become
of
that
goodly
frame
of
the
Scripture
,
with
the
monuments
of
Antiquity
treasures
of
Poesie
,
Oracles
of
Prophecy
?
Ergo
ibit
in
ignes
?
Yes
Paul
,
go
and
take
those
Tables
of
stone
,
and
in
a
fit
of
zeale
(
forsooth
)
dash
them
in
peeces
,
or
scrape
out
those
divine
characters
ingraven
therein
by
the
finger
of
God
himselfe
:
Nay
,
goe
ransack
the
Arke
it selfe
,
with
sacrilegious
piety
,
not
only
looke
into
it
,
as
the
men
of
Bethshemesh
did
,
or
touch
it
,
as
Vzzah
,
but
ransack
the
Arke
it selfe
,
and
sacrifice
those
sacred
volumes
to
the
devouring
flames
;
as
the
Iewish
Princes
served
Ieremies
Role
:
go
breake
those
golden
Pens
of
all
the
Prophets
and
Apostle
,
which
have
dared
to
speake
any
thing
,
but
that
:
I
,
and
digg
them
out
of
their
graves
againe
,
and
burn
their
bones
for
Hereticks
▪
as
the
Papists
did
the
bones
of
Bucer
and
Fagius
,
in
Cambridge
,
in
the
dayes
of
Queene
Mary
:
or
else
,
(
after
a
new
kinde
of
persecution
,
for
so
Christ
seemes
to
account
it
)
erect
them
new
Sepulchers
,
and
adore
them
,
as
the
Pharisees
did
in
Christs
time
.
If
Christ
be
sufficient
,
then
why
doe
you
not
make
an
Index
expurgatorius
for
the
Bible
,
(
as
the
Jesuites
have
done
already
for
the
Fathers
)
and
spung
out
all
but
Christ
crucified
,
for
that
is
sufficient
?
whereas
the
Scripture
sayes
[
†
](A13010-e26510-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
all
Scripture
is
inspired
of
God
,
profitable
,
&c.
and
Christ
himself
sayes
,
that
he
came
to
fulfill
,
not
to
disanull
the
Scripture
.
You
heare
what
the
curious
Rabbins
may
object
,
I
dare
not
undertake
to
relate
what
answer
the
Apostle
might
make
them
,
lest
I
should
sinke
under
the
gravitie
of
so
great
a
person
;
you
may
presume
it
was
divine
,
sed
nostro
non
referenda
sono
.
But
yet
because
it
concernes
the
Text
I
have
in
hand
very
nearely
,
I
will
endeavour
in
that
respect
to
give
satisfaction
.
Every
word
of
God
is
pure
,
like
Gold
tryed
in
the
fire
seven
times
,
and
what
was
said
of
the
Orator
,
that
the
addition
or
detraction
of
a
word
would
marre
the
grace
or
clyp
the
meaning
of
their
sentence
,
is
most
true
in
Gods
word
:
and
therefore
we
read
this
just
and
severe
sanction
of
his
Books
authority
,
he
that
adds
to
this
booke
,
God
shall
adde
to
him
all
the
plagues
that
are
written
in
this
booke
;
hee
that
detracts
any
thing
,
his
name
shall
be
razed
out
of
the
book
of
life
:
and
what
was
said
in
another
case
,
is
most
true
in
this
,
not
an
〈◊〉
,
nor
a
〈◊〉
〈◊〉
,
not
the
least
letter
,
nor
the
least
tittle
thereof
shall
passe
,
because
not
so
much
as
one
of
them
is
idle
,
or
superfluous
.
And
for
profit
,
the
very
leaves
thereof
are
for
the
healing
of
the
nations
,
and
the
fruit
,
is
the
fruit
of
the
tree
of
life
;
the
leaves
are
physicke
,
and
the
fruit
is
meate
;
the
fruit
is
preservative
,
and
the
leaves
are
restorative
;
the
leaves
are
health
,
the
fruit
is
immortality
:
for
this
book
is
not
for
sight
,
but
for
meat
,
as
appeares
by
Iohn
,
who
ate
the
booke
that
the
Angell
gave
him
,
beside
that
,
it
is
sweeter
then
the
hony
and
the
hony
combe
,
as
David
,
that
hath
tasted
,
hath
testified
.
How
then
?
this
resolution
of
S.
Paul
doth
not
abolish
the
Scripture
,
but
establish
it
:
for
Christ
crucified
and
faith
in
him
,
is
the
summe
and
scope
of
all
the
Scripture
.
And
thus
you
see
,
I
have
overtaken
,
or
rather
,
met
with
the
same
point
,
and
in
the
same
place
where
I
left
it
the
last
time
:
for
,
as
you
may
remember
,
after
I
had
treated
of
the
sufficiency
of
faith
in
Christ
,
I
propounded
consequently
,
that
it
was
the
summe
of
Divinitie
,
and
the
scope
of
the
Scripture
:
that
it
was
the
summe
of
Divinitie
,
as
I
could
,
I
then
evinced
,
by
casting
up
the
reckoning
of
both
the
parts
thereof
,
faith
,
and
obedience
,
which
amounted
to
no
more
but
this
:
for
wee
found
that
Christ
was
the
foundation
of
faith
,
and
the
fountaine
of
obedience
,
the
Iacobs
Ladder
,
of
ascent
and
descent
,
descent
of
God
to
man
,
ascent
of
man
to
God
:
and
as
the
Spouse
speaks
in
the
Ganticles
,
he
is
Sigillum
cordis
,
&
Sigillum
brachii
,
for
he
is
the
stampe
of
faith
in
the
heart
,
that
is
Sigillum
cordis
,
and
he
is
the
stampe
of
good
works
in
the
hand
,
that
is
Sigillum
brachii
:
in
the
hands
[
*
](A13010-e26910-b)
*
〈◊〉
.
the
following
character
,
but
in
the
heart
the
[
†
](A13010-e26940-b)
†
〈◊〉
.
leading
character
,
for
he
is
both
Sigillum
cordis
and
Sigillum
brachii
,
as
the
Spouse
speaks
in
the
Canticles
.
Thus
is
Christ
the
summe
of
Divinitie
.
It
remaines
now
then
that
we
should
cleare
the
other
,
that
he
is
the
Scope
of
all
the
Scripture
:
which
I
will
do
first
in
generall
,
and
so
leade
you
on
into
the
particulars
.
In
generall
,
this
may
be
demonstrated
,
by
that
which
hath
been
before
delivered
:
for
if
faith
in
Christ
be
the
Epitome
of
the
Rule
of
Divinitie
,
then
needs
must
it
be
so
likewise
of
the
Scripture
that
containes
that
Rule
:
and
that
in
a
double
respect
.
1.
As
the
immutable
substance
of
the
Rule
is
considered
,
the
substance
was
alway
that
which
leads
man
to
eternall
Salvation
,
which
is
by
Christ
Iesus
only
:
and
this
is
the
maine
scope
of
the
Scripture
in
generall
.
For
all
the
sonnes
of
Adam
being
guilty
of
high
treason
against
the
most
High
:
the
hand
writing
of
the
Law
inditeing
us
:
Heaven
and
earth
witnessing
against
us
:
the
Grand
jurie
of
the
blessed
Angels
finding
us
guiltie
:
our
owne
consciences
answering
guilty
;
what
remaines
,
but
to
heare
the
terrible
sentence
of
condemnation
pronounced
against
us
,
by
the
mouth
of
the
most
just
Judge
,
the
Lord
Almightie
?
Yet
the
mercy
of
the
Lord
was
such
,
that
when
the
Law
had
cast
us
,
the
Lord
called
us
to
pardon
.
And
as
the
Clergie
of
our
Land
is
priviledged
in
many
cases
to
have
their
booke
:
so
was
it
his
pleasure
,
to
give
his
〈◊〉
,
his
inheritance
,
his
peculiar
,
their
booke
,
that
by
their
booke
they
may
be
saved
,
and
this
booke
is
the
booke
of
the
Scripture
.
The
Scripture
againe
is
the
Letter
of
the
Almightie
to
the
sonnes
of
men
(
as
one
cals
it
)
indited
by
God
himselfe
,
and
the
Angell
of
his
great
counsell
Christ
Iesus
(
for
so
Esay
stiles
him
)
together
with
his
Spirit
,
penned
by
his
principall
Secretaries
the
holy
Prophets
and
Apostles
,
and
sealed
with
the
blood
of
the
Lamb
:
let
me
goe
a
little
further
,
they
are
the
Literae
laureatae
,
the
Superscription
is
,
To
the
faithfull
,
the
Salutation
is
Salutem
in
Christo
:
The
Argument
is
nothing
but
a
Proclamation
of
a
generall
pardon
in
his
name
to
all
penitent
and
believing
sinners
.
This
is
the
Summe
of
the
Scriptures
in
generall
,
and
this
is
the
first
demonstration
that
Christ
is
the
summe
thereof
:
because
Divinitie
and
it
,
like
two
twinnes
,
keepe
pace
with
a
mutuall
correspondency
,
like
two
parallels
,
runne
on
in
equall
extent
,
beginning
and
ending
both
together
,
and
the
summe
of
the
one
is
the
summe
of
the
other
,
and
the
summe
of
both
is
eternall
happines
,
which
is
to
bee
looked
for
,
and
can
bee
found
in
Christ
alone
.
2.
This
is
the
first
proportion
we
find
between
them
:
the
second
offers
it selfe
to
your
consideration
,
as
the
Scripture
may
be
accommodated
to
the
mutable
circumstances
of
the
Rule
,
according
to
the
difference
of
time
before
and
after
Christ
.
The
Lord
made
in
the
beginning
duo
magna
Luminaria
,
the
great
to
rule
the
day
,
and
the
lesse
to
rule
the
night
,
the
Sunne
and
the
Moone
.
Much
like
to
this
,
there
be
two
portions
of
the
light
which
God
hath
revealed
,
concerning
our
salvation
,
given
to
guide
two
times
:
the
old
Testament
,
the
lesser
light
,
like
the
Moone
,
to
rule
the
night
of
ignorance
,
when
the
Doctrine
of
the
Messiah
was
more
obscurely
delivered
:
the
New
,
the
greater
light
,
like
the
Sun
,
to
rule
the
day
of
knowledge
,
which
the
faithfull
have
injoyed
,
ever
since
Christ
the
Sunne
of
righteousnesse
appeared
.
When
it
was
night
there
must
needs
be
many
Ceremonies
,
like
many
shadowes
,
and
many
humours
,
by
reason
of
the
feeble
light
▪
and
heat
the
influence
of
the
Moone
afforded
,
which
the
vertue
of
the
Sun
hath
since
dryed
up
or
driven
away
.
Or
,
the
Old
Testament
is
like
the
light
created
the
first
day
,
which
though
it
wanted
that
glorious
and
resplendent
lustre
,
yet
it
separated
betweene
night
and
day
,
Goshen
and
Egypt
,
the
beloved
City
and
the
Gentiles
:
and
the
porportion
holds
of
a
day
to
a
thousand
yeares
,
for
a
thousand
yeares
is
as
but
a
day
in
thy
sight
,
saith
the
Psalmist
:
and
so
as
the
Sunne
was
set
in
his
Tabernacle
the
fourth
day
of
the
world
;
so
the
Sunne
of
righteousnesse
came
in
the
4000.
yeare
of
the
World
,
in
the
Tabernacle
of
his
flesh
,
to
fulfill
all
righteousnesse
.
And
perhaps
the
19.
Psalme
may
have
some
relation
to
this
comparison
:
for
there
the
Sunne
is
described
,
tanquam
Sponsus
,
as
Christ
is
described
,
tanquam
Sponsus
Ecclesiae
:
and
the
Prophet
slides
there
from
the
Sunne
,
it
may
be
because
of
this
Analogie
,
to
the
Elogies
of
the
Scripture
.
Now
both
these
were
the
same
light
,
for
the
Moone
receives
hers
from
the
Sunne
,
and
the
light
of
the
Sunne
is
but
the
conglobation
of
the
first
light
:
Even
as
both
the
Testaments
teach
but
one
Christ
,
for
he
only
dyed
for
us
,
and
therefore
they
are
both
his
Testaments
.
The
Old
Testament
containes
him
in
the
Hieroglyphicks
of
Sacrifices
,
and
Types
,
and
Ceremonies
:
the
New
,
in
legible
and
ordinary
characters
:
in
the
old
,
he
was
like
the
corne
in
the
eare
,
in
the
New
,
like
the
corne
shaken
out
.
in
the
Old
,
like
the
Mannah
which
was
hidden
in
a
pot
,
for
he
is
that
hidden
Mannah
,
in
the
Arke
:
in
the
New
,
like
the
Shew-bread
,
that
was
set
upon
the
Table
:
in
both
of
them
,
the
same
Christ
,
heri
,
hodie
&
in
aeternum
idem
Christus
:
yesterday
,
in
the
Old
Testament
,
under
the
time
of
the
Law
;
to
day
,
in
the
New
Testament
,
under
the
time
of
the
Gospell
:
yesterday
and
to
day
and
for
ever
the
same
Christ
,
who
is
God
blessed
for
ever
.
For
they
both
are
but
one
booke
,
but
the
booke
that
was
shut
before
by
the
comming
of
the
Lamb
is
opened
,
for
the
Lambe
opened
the
booke
that
we
may
fetch
a
resemblance
of
this
Revelation
,
out
of
the
booke
of
the
Revelation
.
Compare
the
Ministers
of
both
the
covenants
,
and
we
shall
see
the
same
:
for
as
it
was
said
once
,
[
*
](A13010-e27720-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
What
is
Plato
or
Moses
Atticizing
?
so
we
may
say
now
,
[
†
](A13010-e27750-b)
†
〈◊〉
〈◊〉
〈◊〉
.
What
is
Iesus
or
Moses
Evangelizing
?
Nay
,
it
is
even
the
same
Moses
,
only
the
vaile
is
removed
,
and
we
see
him
retectâ
facie
.
Divines
have
said
as
much
,
that
the
Old
Testament
is
but
Novum
involutum
,
and
the
new
,
but
Vetus
revelatum
:
as
the
Stoicks
of
old
said
of
Rhetorick
and
Logick
;
comparing
them
to
pugnus
&
palma
,
as
though
the
difference
were
no
more
but
in
contraction
and
explication
,
obscurity
and
perspicuitie
.
This
shall
serve
for
the
proposition
of
my
second
generall
Reason
:
that
the
Old
and
New
Testament
,
contain
nothing
but
faith
in
Christ
Iesus
.
But
these
two
are
the
whole
Scripture
:
some
have
gathered
out
of
those
words
of
Christ
,
Matth.
13.
52.
Every
Scribe
learned
to
the
Kingdome
of
Heaven
,
is
like
a
certaine
houshoulder
,
which
brings
out
of
his
treasure
old
and
new
:
The
consequution
is
but
idle
,
but
the
conclusion
is
infallible
,
that
there
is
no
more
Scripture
,
but
the
old
and
new
Testament
.
And
thus
many
God
would
have
for
the
confirmation
of
our
Faith
,
that
in
the
mouth
of
two
or
three
witnesses
every
word
might
stand
.
For
though
Origen
do
but
descant
upon
those
words
,
when
he
sayes
,
in
the
mouth
of
two
,
that
is
the
old
and
new
Testaments
;
and
in
the
mouth
of
three
,
that
is
,
Prophets
,
Evangelists
,
Apostles
,
the
truth
of
the
word
,
the
word
of
truth
shall
stand
assured
:
yet
this
is
most
certaine
,
that
the
foretelling
,
and
fulfilling
of
the
same
thing
,
I
say
,
the
same
thing
foretold
so
long
before
it
was
fulfilled
,
and
fulfilled
so
long
after
it
was
foretold
,
makes
exceedingly
for
the
supporting
of
our
faith
,
as
being
an
invincible
argument
,
that
this
word
is
the
word
of
the
eternall
God
,
before
whom
all
times
are
present
.
The
second
Testament
then
,
like
Rachel
and
Leah
,
build
the
faith
of
the
elect
;
like
two
sisters
inseparable
companions
hold
hand
in
hand
:
chained
faster
together
then
the
invincible
Armado
:
for
Malachie
gives
his
Lampe
to
Marke
,
as
they
did
in
the
games
at
Athens
,
and
Marke
takes
it
where
he
leaves
it
,
the
end
of
Malachie
reaches
to
the
beginning
of
Marke
:
Mark
begins
,
and
Malachie
ends
with
Iohn
Baptist
:
so
are
they
secretly
sodered
together
,
and
holding
hands
(
take
this
by
the
way
)
they
plucke
a
Crow
with
the
Apocrypha
,
if
I
may
so
speake
in
so
grave
an
argument
.
Upon
these
premises
,
that
the
old
and
new
Testament
containe
nothing
but
the
doctrine
of
Faith
in
Christ
,
and
salvation
by
Christ
,
and
yet
they
two
make
up
the
intire
body
of
the
Scripture
,
and
this
is
my
inference
,
that
Faith
in
Christ
is
the
scope
of
the
Scripture
.
I
descend
now
from
the
generall
to
the
particular
declaration
of
this
point
:
And
first
,
for
the
old
Testament
.
To
let
goe
all
their
Types
and
Ceremonies
,
with
the
whole
ancient
state
of
Religion
among
the
Iewes
,
which
all
had
reference
to
the
comming
of
Christ
the
promised
Messiah
,
which
make
a
great
part
of
the
argument
of
the
booke
of
the
first
covenant
,
because
I
touched
them
the
last
time
:
and
to
let
passe
whole
bookes
which
have
nothing
but
this
,
as
the
booke
of
Ruth
,
a
Grand-mother
of
Christ
,
and
the
Booke
of
the
Canticles
,
a
sweet
Epithalamie
,
or
spousall
of
Christ
and
his
Church
,
I
will
divide
it
for
this
time
into
two
portions
,
Historicall
and
Propheticall
,
and
make
good
the
point
in
either
of
them
,
and
that
briefly
,
because
I
perceive
that
my
entrance
hath
exceeded
already
the
scantling
of
time
allotted
to
this
exercise
,
and
because
I
resolve
to
end
this
at
this
time
,
that
so
I
may
set
afresh
upon
the
use
of
this
Doctrine
.
The
Historicall
part
of
the
old
Testament
,
beside
the
historie
of
life
openly
propounded
,
containes
the
mysterie
of
faith
also
sweetly
couched
therin
:
as
will
easily
appeare
,
if
you
doe
but
consider
the
periods
of
times
,
the
context
and
continuation
of
the
storie
,
with
the
remarkable
examples
here
and
there
dispersed
.
A
man
would
thinke
those
many
Genealogies
and
many
names
very
harsh
and
teadious
,
like
craggy
mountaines
full
of
stones
,
but
barren
of
all
fruit
:
but
if
you
will
vouchsafe
to
make
but
a
little
inquisition
,
〈◊〉
,
to
digge
into
the
bowels
of
those
mountaines
,
you
shall
find
a
golden
vaine
,
a
golden
chaine
,
consisting
of
many
linkes
,
from
the
first
Adam
to
the
second
Adam
,
to
derive
his
pedigree
and
shew
his
generation
,
of
whom
Esay
sayes
,
Who
can
tell
his
generation
,
for
hee
is
the
eternall
Word
of
his
Father
,
and
the
ancient
of
dayes
.
And
I
pray
tell
me
,
wherefore
is
there
such
a
curious
context
of
succession
from
Adam
to
Noah
,
from
Noah
to
Abraham
,
from
Abraham
to
David
,
from
David
to
Zorubabell
,
from
Zorubabel
to
Mary
,
but
to
draw
a
golden
line
(
as
you
have
seene
the
golden
line
in
the
Genealogies
)
a
via
lactea
to
lead
to
Christ
,
in
whom
all
Genealogies
are
ended
,
and
accounted
by
Paul
in
the
same
ranke
with
Mataeologies
,
and
old
wives
Fables
.
And
therefore
Matthew
begins
his
Gospell
with
this
,
and
cals
it
〈◊〉
,
a
Booke
,
a
Bible
,
because
this
is
the
very
Map
and
Epitome
of
the
whole
Bible
,
as
it
was
in
the
old
Testament
,
that
he
might
by
this
divine
art
of
insinuation
,
teach
the
end
and
use
of
all
that
was
then
written
.
The
like
may
be
picked
out
of
the
very
names
there
registred
;
for
though
the
conceit
of
the
Cabalists
be
fond
and
vaine
,
that
patch
up
the
names
of
Mary
and
Iesus
,
by
a
strange
Alchymie
of
Rapsodies
and
Anagrams
,
out
of
diverse
passages
of
the
Scripture
,
yet
this
ought
to
be
of
some
importance
,
that
religious
parents
imposed
such
names
to
their
children
,
as
might
be
monuments
of
the
Messiah
:
Master
Broughton
hath
observed
many
,
and
I
spare
to
repeate
any
.
View
againe
the
Succession
of
Kings
,
Priests
and
Prophets
,
you
shall
finde
that
all
those
severall
currents
emptie
themselves
into
Christ
,
as
rivers
into
the
Ocean
,
and
Crown
him
with
a
triple
Crown
,
for
hee
is
the
King
,
Priest
and
Prophet
of
his
Church
,
of
whose
comming
all
the
rest
were
but
Harbengers
.
I
say
,
they
three
,
like
the
three
Wisemen
,
offer
Gold
,
and
Myrrhe
,
and
Frankincense
,
and
so
make
a
triple
Crowne
for
Christ
:
and
so
again
,
make
a
three
twined
scourge
,
to
whip
the
usurping
Whore
out
of
the
Temple
of
God
,
as
Christ
served
the
Trucksters
,
buyers
and
sellers
,
and
money
changers
.
Thus
is
the
series
of
the
storie
contracted
into
Christ
the
summe
of
all
,
the
same
lesson
may
be
read
written
in
great
letters
(
that
hee
that
runnes
may
read
them
)
in
those
many
illustrious
examples
,
of
all
those
three
kinds
recorded
in
Scripture
:
so
that
if
there
were
not
many
expresse
notes
,
yet
there
were
many
notable
impressions
,
many
vistigia
omnia
te
adversum
spectantia
,
all
looking
to
Christ-ward
,
each
of
them
giving
a
taste
of
that
which
Christ
performed
in
all
fulnesse
.
1
For
Priests
,
I
need
not
name
any
,
because
they
all
represented
Christ
,
if
not
in
their
personall
excellencies
,
yet
in
their
officiall
performances
.
2.
For
Prophets
,
I
will
name
a
few
,
because
they
were
so
many
:
Two
ascended
into
Heaven
,
Enoch
before
the
Law
,
Elias
in
the
Law
:
thus
was
Christs
ascension
,
who
was
primitiae
dormientium
,
a
maine
Article
of
our
faith
prefigured
:
Three
before
Christ
were
raised
from
the
dead
,
one
by
Eliah
,
another
by
Elisha
,
a
third
,
by
touching
the
bones
of
Elisha
being
dead
,
revived
:
even
as
three
were
raised
in
the
Gospell
,
the
daughter
of
Iairus
in
the
house
,
the
Widowes
son
in
the
gate
,
Lazarus
stinking
in
the
grave
:
thus
was
one
of
the
greatest
miracles
of
our
Saviour
,
and
his
owne
resurrection
,
who
was
primitiae
dormientium
,
prefigured
.
Elias
after
his
wearie
persecution
by
Ahab
,
lying
under
the
Juniper
tree
,
complained
,
and
desired
that
he
might
die
:
so
did
Ionas
,
when
the
Sunne
beate
upon
his
head
,
after
the
Gourd
was
withered
,
and
something
more
frowardly
:
thus
was
the
passion
of
Christ
prefigured
,
and
the
most
uncouth
exigent
thereof
:
for
when
the
wrath
of
God
the
Father
,
like
the
rayes
of
the
Sunne
,
beat
upon
him
,
when
hee
hung
upon
the
Crosse
,
then
was
hee
brought
under
the
Juniper
tree
:
for
the
heat
of
the
heat
of
the
wrath
of
God
,
was
hotter
than
Juniper
coales
,
yet
he
underwent
it
for
the
love
of
us
men
,
and
our
salvation
constrained
him
,
for
the
fire
of
love
is
hotter
then
the
coales
of
Juniper
:
Moses
and
Elias
fasted
forty
dayes
in
the
Wildernesse
,
so
did
Christ
;
who
notwithstanding
fed
five
thousand
with
five
loaves
,
as
Elisha
typically
had
done
before
him
.
I
had
intended
to
have
propounded
more
;
but
it
shall
be
enough
digitum
ad
fontes
,
as
they
say
,
to
have
set
the
wheeles
of
your
better
meditations
a
going
.
3.
Many
Kings
and
Iudges
were
types
of
Christ
,
in
the
storie
,
as
Moses
a
lawgiver
in
the
Wildernesse
,
Iosua
a
〈◊〉
of
the
true
〈◊〉
,
a
Mediator
of
the
true
Mediator
,
a
leader
of
Israel
into
the
land
of
Canaan
,
a
Iosua
of
the
true
Iosua
,
the
true
Iesus
;
David
that
fought
the
Lords
battailes
,
and
foiled
the
great
Goliah
,
that
defied
the
hoast
of
Israel
,
Salomon
the
beloved
of
the
Lord
;
the
Prince
of
peace
,
and
otherwise
were
they
but
glasses
which
did
not
bound
the
light
,
but
transported
the
godly
to
the
contemplation
of
Christ
.
The
accommodation
is
easie
,
but
I
hasten
:
yet
I
cannot
passe
by
the
type
of
Sampson
,
it
was
so
lively
:
for
as
Sampson
by
his
owne
death
was
the
death
of
thousands
of
Philistims
,
and
David
slew
Goliah
with
his
owne
sword
:
so
Christ
overcame
death
,
by
undergoing
death
,
and
brake
the
head
of
the
Serpent
,
by
suffering
him
to
bruise
his
heel
:
for
in
him
the
fiction
of
Achilles
is
no
fiction
,
that
being
otherwhere
impenetrable
,
his
heele
was
not
:
for
Christ
was
only
penetrable
in
his
heele
,
his
humanitie
,
his
Deitie
remaining
altogether
impassible
.
I
am
ravished
with
delight
in
these
sacred
reliques
of
antiquitie
:
yet
I
must
cut
off
what
I
thought
to
have
added
:
and
me
thinks
I
heare
some
wondring
,
what
all
this
makes
to
the
argument
in
hand
:
I
answer
,
as
Tamar
convinced
Iudah
by
his
staffe
and
his
signet
,
and
Theseus
his
〈◊〉
,
that
made
him
knowne
,
were
a
pasport
and
certificate
to
his
father
of
his
legitimation
:
so
Christ
is
acknowledge
to
be
Iesus
,
to
be
Messiah
,
by
these
performances
:
for
these
are
the
tesserae
of
commerce
,
the
watch
word
betweene
the
old
and
new
.
Testament
:
the
badges
of
the
whole
booke
,
proclaiming
to
us
they
doe
belong
:
the
joynts
and
gimmers
by
which
either
of
them
is
(
as
it
were
)
scrued
into
the
other
:
Mercuriall
statues
,
pointing
the
way
to
Christ
:
Starres
in
storie
,
like
the
starre
that
appeared
to
the
Wisemen
,
guiding
them
to
Bethlehem
,
where
it
stood
still
:
for
all
ended
in
Christ
,
and
he
is
the
end
of
all
.
Thus
the
Historicall
part
of
the
old
Testament
is
full
of
Asterisks
,
and
hands
,
and
lines
,
that
draw
the
intelligent
reader
to
Christ
.
To
conclude
this
point
,
this
is
the
use
of
Genealogies
,
to
track
the
way
of
salvation
,
by
the
golden
line
that
leades
to
Christ
:
and
this
is
the
wisdome
of
wisemen
,
to
follow
the
conduct
of
the
starre
,
till
we
come
to
him
,
who
is
the
true
morning-star
,
the
true
Load-starre
that
guides
our
wandring
feet
in
our
wearie
pilgrimage
to
eternall
rest
in
the
heavenly
Canaan
.
The
Propheticall
part
is
more
plaine
by
many
degrees
almost
palpable
:
for
there
was
not
any
thing
almost
fulfilled
by
Christ
,
but
it
was
foretold
by
the
Prophets
,
as
there
was
not
any
thing
foretold
by
the
Prophets
,
which
was
not
fulfilled
by
Christ
.
See
this
,
1.
In
the
maine
Articles
of
the
Creed
:
he
was
borne
of
the
Virgin
Mary
,
Esay
,
Behold
a
Virgin
shall
conceive
,
and
beare
:
Suffered
under
Pilate
;
so
Iacob
,
The
Scepter
shall
not
depart
from
Iuda
,
till
Shilo
come
:
Crucified
,
As
the
Serpent
was
lifted
up
in
the
Wildernesse
:
The
Messiah
shall
bee
slaine
,
saith
Daniel
:
Buried
,
Thou
wilt
not
leave
my
soule
in
grave
,
said
David
in
his
person
:
the
third
day
he
rose
againe
,
for
it
was
impossible
that
the
paines
of
death
should
hold
him
,
as
was
signified
in
Ionas
,
comming
out
of
the
Whales
bellie
:
He
ascended
into
Heaven
,
as
Enoch
and
Elias
,
types
of
him
had
done
:
Sitteth
at
the
right
hand
of
God
the
Father
,
so
David
,
the
Lord
said
unto
my
Lord
,
sit
thou
at
my
right
hand
untill
I
make
thine
enemies
thy
footstoole
.
2.
Because
Christ
crucified
more
specially
makes
for
our
purpose
;
consider
it
of
his
passion
in
speciall
:
he
was
betrayed
,
he
that
eateth
bread
with
me
,
my
familiar
in
whom
I
trusted
,
saith
David
:
sold
for
thirty
pieces
of
silver
:
some
would
have
it
to
answer
to
the
price
of
the
ointment
that
Mary
powred
upon
his
feet
,
because
Iudas
murmured
:
and
so
that
hee
did
it
,
ut
impleretur
,
that
the
bagge
might
be
filled
:
thus
the
covetous
Traitor
should
have
sold
the
annointed
of
the
Lord
,
to
have
gained
the
ointment
,
but
this
was
not
it
:
here
was
the
true
reason
,
ut
impleretur
,
that
the
Scripture
might
be
fulfilled
,
that
said
so
much
,
Zach.
11.
12.
So
they
weighed
my
price
thirty
pieces
of
silver
,
a
goodly
price
,
that
I
was
prized
of
them
:
he
was
Crucified
betweene
two
Thieves
,
for
so
saith
the
Scripture
,
with
the
wicked
was
he
counted
.
3.
Nay
,
even
petty
things
were
not
omitted
:
he
thirsted
,
well
might
he
thirst
,
who
was
so
scorched
with
the
heat
,
and
pressed
with
the
weight
of
Gods
wrath
that
he
sweat
water
and
blood
,
and
therefore
well
might
he
say
he
thirsted
,
ut
impleretur
,
that
he
might
quench
it
,
but
this
was
the
maine
cause
,
ut
impleretur
,
that
the
Scripture
might
be
fulfilled
,
for
it
was
meat
and
drink
for
him
to
doe
his
fathers
will
:
they
gave
him
vinegar
to
drinke
,
so
David
:
They
cast
lots
for
my
garments
,
so
said
he
,
upon
my
vesture
have
they
cast
lots
:
his
side
was
peirced
with
a
spear
,
speare
was
guided
by
a
prophesie
:
so
saith
David
〈◊〉
not
〈◊〉
:
so
Zacharie
,
they
shall
see
him
whom
they
have
pierced
.
I
might
be
infinite
:
and
Matthew
alone
hath
gathered
thirty
two
prophecies
,
and
applyed
them
to
him
,
with
this
burden
or
undersong
,
ut
impleretur
quod
dictum
erat
per
Prophetas
▪
I
end
this
point
with
that
of
Peter
,
Act.
10.
43.
To
him
give
all
the
Prophets
witnesse
,
that
through
his
name
whosoever
believeth
in
him
shall
receive
remission
of
sinnes
:
the
place
is
very
plaine
,
and
those
words
of
the
Prophets
are
thrise
repeated
in
the
third
of
that
booke
:
for
all
the
Prophets
are
many
times
Boanerges
,
sonnes
of
thunder
,
and
then
indeed
they
fetch
all
from
Mount
Sinai
,
where
there
were
thunder
and
lightning
and
earthquakes
when
the
Law
was
given
:
but
all
these
stormes
usually
end
in
some
calme
of
consolation
:
and
when
they
would
be
Barnabas
,
sons
of
consolation
,
they
fetch
all
from
Mount
Sion
,
the
sweet
promises
of
the
Messiah
,
and
steepe
all
their
words
in
his
blood
.
Thus
Christ
is
the
scope
of
the
Propheticall
part
of
the
old
Testament
:
I
should
shew
the
same
in
the
new
also
,
but
it
will
be
needlesse
:
every
letter
〈◊〉
〈◊〉
,
by
the
very
sound
,
as
the
Orator
speakes
,
avouches
this
truth
:
The
foure
Evangelists
,
what
are
they
but
the
storie
of
his
life
and
death
?
These
things
are
written
,
that
ye
might
believe
in
Christ
Iesus
,
and
believing
have
everlasting
life
,
through
his
name
:
I
will
not
hunt
for
comparisons
,
nor
shew
what
reference
they
have
to
the
foure
beasts
in
Ezekiel
:
but
me
thinkes
all
the
rest
aime
at
his
humanitie
more
principally
:
Iohn
only
,
like
the
Eagle
,
is
quicker
eyed
,
and
as
though
he
had
some
window
into
his
breast
,
as
well
as
he
leaned
on
his
breast
,
hee
peirceth
through
the
vaile
of
his
flesh
to
his
Divinity
,
and
draws
his
pedigree
from
heaven
through
eternitie
.
And
the
Providence
of
the
Lord
is
worth
observation
,
that
he
would
have
foure
to
write
this
storie
,
all
in
a
most
celestiall
harmony
;
two
of
which
,
the
two
Apostles
Matthew
and
Iohn
were
ocular
,
and
two
,
the
two
Evangelists
Mark
and
Luke
auricular
witnesses
of
that
which
they
wrote
,
that
all
pretext
of
doubting
might
be
excluded
.
The
Acts
have
nothing
but
the
same
Christ
preached
among
the
Gentiles
,
for
he
brake
downe
the
wall
of
separation
.
And
as
after
the
flood
,
there
was
a
confusion
of
tongues
,
to
hinder
the
building
of
Babel
:
so
was
there
the
effusion
of
the
gift
of
tongues
,
to
further
the
building
of
the
heavenly
Ierusalem
,
that
all
knees
might
bow
,
and
all
tongues
confesse
that
Iesus
is
the
Lord
.
All
the
Epistles
have
no
other
argument
but
salvation
by
Christ
,
as
may
appeare
out
of
the
salutation
,
Grace
and
peace
in
Christ
Iesus
,
grace
the
beginning
,
and
peace
the
perfection
of
all
happinesse
,
and
both
by
Christ
Iesus
.
And
it
is
observed
,
that
the
very
name
of
Iesus
is
used
by
Paul
alone
,
above
five
hundred
times
:
and
no
wonder
,
for
there
be
in
it
a
thousand
treasures
,
as
Chrysostome
said
,
yea
all
the
treasures
of
wisdome
and
knowledge
and
comfort
,
are
hid
and
lockt
up
in
him
:
The
whole
Revelation
what
is
it
but
a
Commonitorie
for
the
observation
of
the
government
of
the
Church
by
Christ
,
the
King
thereof
,
and
the
expectation
of
his
glorious
comming
,
as
the
conclusion
of
all
evidences
,
Come
Lord
Iesus
,
come
quickly
,
Tanquam
habeat
scriptum
tota
tabella
,
veni
.
That
I
may
didicate
an
Egyptian
Jewell
to
the
service
of
the
Tabernacle
.
And
thus
I
shut
up
this
part
,
that
Christ
is
the
summe
of
both
Old
and
New
Testament
:
in
these
three
differences
,
as
to
come
in
the
Old
,
and
in
the
New
as
come
,
and
to
come
againe
to
judgement
.
And
me
thinks
,
those
two
are
like
the
two
Cherubims
,
that
shadowed
one
Mercy-seat
,
their
faces
were
one
toward
another
,
and
their
wings
;
but
both
toward
Christ
the
Mercy-seat
:
like
Ezekiels
vision
,
where
the
foure
creatures
stirred
and
stood
still
both
together
:
whose
wheels
were
,
as
it
were
,
one
wheele
within
another
,
and
Christ
in
all
:
like
the
Spies
,
that
returned
to
Moses
out
of
Canaan
:
for
as
they
brought
the
clusters
of
Grapes
(
a
map
of
that
good
Land
)
betweene
them
,
so
the
two
Testaments
bring
nothing
but
Christ
betweene
them
:
now
Christ
is
the
true
Vine
,
as
himself
sayes
,
like
the
clusters
of
Grapes
,
as
the
Spouse
speaks
:
and
his
blood
is
the
Wine
of
the
Sacrament
,
the
wine
that
maketh
glad
the
heart
of
the
faithfull
,
which
was
scruzed
out
of
his
body
upon
the
Crosse
,
the
Winepresse
of
Gods
wrath
;
where
you
may
behold
him
excellently
,
tanquam
uva
passa
,
Christ
Crucified
.
And
therefore
Christ
is
like
the
hinges
,
upon
which
the
whole
frame
of
time
,
upon
which
the
bifores
valvae
of
the
house
of
the
Sunne
,
the
two
Tabernacles
,
the
two
gates
of
Heaven
,
doe
hang
and
turne
themselves
.
And
now
I
hope
,
though
this
my
discourse
bee
very
imperfect
,
yet
it
will
not
bee
altogether
impertinent
or
unprofitable
:
for
this
one
point
,
that
faith
in
Christ
crucified
is
the
summ
of
al
the
Scripture
,
well
considered
,
must
needs
give
very
much
light
to
the
reading
of
every
part
thereof
:
it
will
be
like
a
key
,
to
unlock
the
meaning
,
and
so
make
way
to
the
rich
treasure
therein
,
like
a
clue
of
thread
,
to
lead
us
thorow
many
intricate
Labyrinths
therof
.
And
this
makes
me
call
to
mind
,
what
I
forgat
even
now
,
that
the
red
thread
that
Rahab
hung
out
of
her
window
,
when
Iericho
was
beseiged
,
was
an
Embleme
of
Christ
Crucified
,
by
whom
all
the
faithfull
must
be
saved
from
eternall
death
,
as
she
was
then
preserved
from
present
destruction
:
much
bettet
then
Leucotheae
vitta
,
or
Ariadnes
filum
.
Let
me
wind
up
all
that
hath
beene
said
,
Christ
is
the
summe
of
all
Divinity
:
me
thinks
the
Clypeus
fidei
,
is
like
that
Clypeus
Phidiae
,
the
Buckler
of
faith
like
the
buckler
of
Phidias
,
that
Historians
speake
of
,
I
meane
the
Buckler
of
Minerva
,
which
Phidias
made
:
for
as
in
it
he
had
so
curiously
intrailed
his
owne
name
,
that
it
could
not
be
taken
out
without
the
dissolution
of
the
whole
frame
;
so
hath
Christ
so
divinely
wrought
his
name
in
the
worke
of
salvation
,
the
rule
of
Divinitie
,
that
it
cannot
be
taken
out
,
but
that
golden
chaine
,
that
series
causarum
,
will
all
fall
in
sunder
.
The
Ephesians
,
when
Croesus
beseiged
them
,
chained
their
City
to
the
Temple
of
Diana
,
the
Tyrians
theirs
,
when
Alexander
,
to
the
Statue
of
Hercules
:
and
so
all
the
precepts
of
Divinitie
seem
to
be
chained
to
the
Crosse
of
Christ
:
he
is
the
umbilicus
,
where
all
the
intrails
are
knit
together
,
the
Center
,
where
all
lines
meet
:
and
therefore
in
the
Creed
of
twelve
Articles
,
ten
of
them
concern
him
,
and
beside
the
other
two
of
God
the
Father
,
and
the
Holy
Ghost
,
have
their
dependance
on
him
too
,
for
he
hath
obtained
the
Spirit
for
us
,
and
by
him
we
have
accesse
unto
the
Father
,
as
I
shewed
before
.
And
therefore
as
in
the
first
book
we
learn
,
the
Crosse
begins
the
row
,
as
though
all
the
24.
Letters
were
but
Commentaries
upon
the
Crosse
:
so
surely
,
this
is
the
summ
of
all
our
learning
,
to
learn
to
know
Christ
Iesus
and
him
Crucified
.
Againe
,
Christ
is
the
Scope
of
all
the
Scriptures
,
Me
thinks
,
the
Scripture
is
a
Ring
of
Gold
,
which
Christ
hath
given
his
Spouse
the
Church
,
as
a
token
of
his
love
,
and
himselfe
,
like
the
Diamond
in
the
Ring
:
the
Scripture
is
the
field
mentioned
in
the
Gospell
,
and
Christ
like
the
jewell
in
the
field
,
which
a
wise
Merchant
knowing
of
,
would
sell
all
he
hath
to
purchase
:
the
Scripture
the
box
,
and
Christ
the
ointment
,
preciosum
opobalsamum
in
gemmeo
myrothecio
:
and
therefore
Christ
is
called
〈◊〉
the
Word
,
as
though
every
word
sounded
of
Christ
,
and
all
the
Word
of
God
were
nothing
else
:
and
Christ
is
the
Alpha
and
Omega
thereof
,
as
himself
sayes
,
Alpha
and
Omega
,
the
beginning
and
the
end
;
for
all
the
Letters
,
without
which
the
Spirit
in
the
Scripture
breaths
not
,
for
so
〈◊〉
signifies
,
or
Alpha
and
Omega
,
the
two
principall
for
all
the
Vowels
,
without
which
all
the
Scripture
is
but
a
mute
Letter
,
a
dead
Letter
,
I
may
say
,
a
killing
Letter
:
and
for
him
the
Scripture
it selfe
is
called
〈◊〉
,
the
Bible
,
the
booke
,
because
it
is
the
only
book
,
containing
this
knowledg
,
which
alone
is
sufficient
,
and
which
is
only
necessary
to
eternall
salvation
.
In
a
word
to
close
up
all
,
the
knowledge
of
Christ
crucified
,
is
the
Theme
of
Theologie
,
the
Scope
of
the
Scripture
,
the
Pith
of
all
Pietie
,
as
Paul
excellently
layes
it
downe
,
Ephes.
2.
19.
For
through
him
we
have
accesse
by
one
Spirit
to
the
Father
,
being
no
more
strangers
,
and
forreiners
,
but
fellow-Citizens
with
the
Saints
,
and
of
the
houshold
of
God
,
and
are
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
Iesus
Christ
himselfe
being
the
chiefe
cornerstone
,
in
whom
all
the
building
fitly
framed
together
,
〈◊〉
,
groweth
unto
an
holy
Temple
in
the
Lord
.
&c.
you
see
the
knot
that
holds
all
together
.
And
thus
much
for
the
explication
of
this
Text.
1
Corinth
.
2.
2.
For
I
determined
to
know
nothing
among
you
,
but
Christ
Jesus
,
and
him
Crucified
.
THe
handling
of
the
Word
of
God
,
is
a
divine
kinde
of
husbandry
.
And
this
portion
of
Scripture
is
that
parcell
of
holy
ground
which
I
began
to
till
long
agoe
,
but
have
not
yet
finished
:
I
have
hitherto
broken
up
the
ground
only
:
it
remaines
that
I
should
now
breake
the
clods
,
which
might
hinder
the
fruitfulnesse
,
and
cast
out
the
stones
,
that
so
at
last
,
I
may
sowe
the
blessed
seed
of
exhortation
,
in
hope
of
a
blessed
harvest
.
Or
rather
this
portion
of
Scripture
is
the
seed
,
for
so
saith
Christ
,
the
seed
is
the
Word
,
and
I
have
hitherto
beat
this
seed
out
of
the
eare
onely
,
and
must
now
winnow
and
fanne
it
out
of
the
chaffe
,
that
at
the
last
I
may
cast
it
again
into
the
ground
of
your
heart
,
(
for
so
saith
Saint
Paul
,
[
*
](A13010-e31650-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Cor.
3.
6
7
you
are
the
Lords
husbandrie
)
in
hope
of
a
fruitfull
increase
,
from
the
blessing
of
the
Lord
,
the
Lord
of
the
harvest
,
for
Paul
may
plant
,
and
Apollo
may
water
,
but
it
is
the
Lord
that
gives
the
increase
:
he
that
planteth
is
nothing
,
and
he
that
watereth
is
nothing
,
but
the
Lord
that
giveth
the
increase
,
for
without
him
,
the
seeds-man
is
but
〈◊〉
〈◊〉
,
semini
verbius
,
a
babler
,
according
to
our
translation
,
as
the
Epicures
scoffed
at
Paul
,
or
〈◊〉
〈◊〉
seminilegus
,
such
an
one
as
they
that
stood
in
the
Corne-markets
,
and
gathered
up
the
Corne
that
fell
beside
the
Sacks
in
emptying
,
as
Casaubon
observes
,
that
is
,
a
man
of
no
worth
,
an
earthen
vessell
,
as
the
Apostle
cals
Ministers
elsewhere
,
and
the
word
will
beare
it
.
I
presume
the
meanest
in
this
place
conceives
my
meaning
,
yet
I
will
endeavour
to
speake
more
plainly
,
that
if
there
be
any
seeming
riddle
,
you
may
plow
with
my
Heifer
,
as
Sampsons
companions
did
,
and
reed
the
interpretations
.
I
have
hitherto
given
you
the
explication
of
these
words
,
and
so
,
as
it
were
,
threshed
the
Corne
out
of
the
eare
,
with
the
flaile
of
the
Spirit
:
I
come
now
to
the
application
in
two
parts
.
1.
For
confutation
of
popish
errors
,
and
so
I
will
chide
away
the
chaffe
out
of
this
stoore
with
the
fanne
of
Christ
.
2.
For
exhortation
,
and
so
I
will
cast
the
seed
into
your
eares
,
and
charme
it
in
the
phrase
of
the
Spouse
in
the
Canticles
,
Arise
ô
North
,
and
come
ô
South
,
and
blow
upon
my
Garden
,
that
the
Spices
thereof
may
flow
forth
.
In
the
Explication
I
have
handled
alreadie
these
three
points
.
1.
That
Christ
crucified
is
a
sufficient
Saviour
.
2.
That
Christ
Crucified
is
the
summe
of
the
Scripture
.
3.
That
Christ
Crucified
is
the
summ
of
Religion
:
Which
may
stand
as
so
many
reasons
,
to
warrant
the
wisdome
and
equitie
of
Pauls
determination
,
to
know
nothing
among
the
Corinthians
,
but
Christ
Iesus
and
him
Crucified
.
Now
out
of
these
shall
be
deduced
,
First
,
for
Confutation
:
out
of
the
first
two
things
.
1.
That
Saints
are
not
Saviours
,
and
therefore
not
to
be
invocated
as
Saviours
.
2.
That
Sinners
cannot
be
their
owne
Saviours
;
and
therefore
,
that
our
works
on
earth
,
are
not
merits
of
Heaven
.
Out
of
the
second
,
two
things
.
1.
That
the
Scripture
is
most
perfect
,
and
therefore
needeth
not
to
be
patched
up
with
Tradition
.
2.
That
the
Scriptures
are
perspicuous
,
and
therefore
neede
not
to
be
locked
up
from
the
Laitie
.
From
the
third
,
two
things
.
1.
How
a
man
may
know
the
true
Religion
,
by
Christ
the
corner-stone
,
the
Lydius
lapis
,
the
Touchstone
of
Religion
.
2.
How
a
man
may
unmaske
Antichrist
,
and
his
counterfeit
Religion
,
by
Christ
,
and
his
.
2.
For
Exhortation
,
out
of
all
jointly
.
1.
For
Ministers
,
what
is
the
true
Rule
of
Preaching
,
the
Art
,
(
and
that
I
may
so
speak
with
reverence
)
the
very
tricke
of
Preaching
,
viz.
to
Preach
Christ
,
and
him
crucified
.
2.
For
all
,
what
should
be
all
our
chiefe
study
,
the
aime
and
scope
of
all
our
studies
,
viz.
only
to
know
,
believe
,
and
love
Christ
Crucified
.
If
any
of
you
think
any
of
these
too
farre
fet
,
rather
haled
then
drawn
out
of
this
Text
,
when
I
come
to
the
particulars
,
I
hope
to
give
him
a
reasonable
satisfaction
.
And
thus
I
have
drawne
a
Map
of
the
holy
Land
:
or
rather
as
God
brought
Moses
to
the
top
of
Mount
Nebo
,
where
he
shewed
him
a
sight
,
a
Synopsis
of
the
Land
of
Canaan
,
so
have
I
you
:
but
as
it
was
then
,
so
it
is
now
,
and
so
it
will
ever
be
,
we
must
travaile
some
dayes
journies
,
before
we
can
enter
into
that
good
Land
:
we
must
winn
it
,
and
weare
it
,
we
must
fight
with
the
enemies
of
God
,
before
we
can
fill
our selves
of
the
milke
and
honey
,
of
that
Land
which
flowed
with
milke
and
honey
.
Thus
much
I
think
I
may
be
bold
to
say
in
generall
,
that
he
that
is
indifferent
,
if
he
thinke
advisedly
on
the
matter
,
will
say
,
that
I
have
taken
an
indifferent
course
:
I
have
taken
these
to
try
my selfe
,
but
I
have
refused
more
which
I
might
have
taken
,
because
I
would
not
tire
my
auditors
:
I
have
selected
these
to
exercise
my
meditations
,
out
of
many
other
which
I
neglected
,
that
I
might
not
exceed
the
proportion
of
this
exercise
:
for
who
sees
not
that
Antichristianisme
is
nothing
else
but
an
opposition
in
a
mysterie
,
to
the
mysterie
of
godlinesse
revealed
in
Christ
,
either
by
open
oppugning
,
or
secret
undermining
:
or
if
there
be
any
that
cannot
see
,
he
may
well
heare
the
Proverb
,
Who
is
so
blind
,
as
he
that
will
not
see
:
so
that
if
I
had
a
minde
to
favour
my selfe
,
I
have
a
faire
occasion
to
make
choise
of
mine
enemie
,
among
all
the
troopes
of
the
Romish
Antichrist
,
and
single
out
the
weakest
:
but
I
rather
follow
the
direction
of
the
lot
that
is
falne
into
my
lap
,
and
set
upon
him
that
stands
nearest
,
though
he
strout
wide
,
and
speake
boistrous
,
and
looke
big
with
horrour
and
disdainfulnesse
.
I
remember
,
how
David
with
a
little
stone
which
he
found
by
the
brook
,
branded
that
proud
Goliah
in
the
forehead
,
and
foundred
the
uncircumcised
Philistim
,
that
defied
the
Hoast
of
Israel
,
and
the
Lord
of
Hoasts
.
And
Daniel
makes
mention
of
a
stone
that
was
cut
out
of
the
mountaine
without
hands
,
which
brake
the
glorious
image
of
Nebuchadnezzar
,
whose
head
was
of
gold
,
the
armes
and
breasts
of
silver
,
the
thighs
and
legs
of
brasse
,
the
feet
of
iron
,
(
a
man
would
think
all
metall
)
and
yet
that
little
stone
battered
it
all
to
peeces
.
Behold
,
I
stand
by
the
brooke
of
water
,
by
the
book
of
God
,
for
the
Scripture
is
the
river
,
that
makes
glad
the
City
of
God
:
behold
in
these
christall
streames
,
the
stone
,
the
Lord
Christ
,
for
Christ
is
the
stone
which
the
proud
builders
of
Babel
refused
,
but
is
become
the
head
of
the
corner
,
which
the
Master-builder
hath
put
in
Sion
,
and
elect
and
precious
stone
:
me
thinks
I
want
nothing
but
Davids
hand
,
or
Davids
sling
,
to
check
the
scornefull
Whore
with
a
blow
,
and
spoile
the
mysterie
that
is
written
in
her
forehead
:
and
yet
againe
me
thinks
I
need
not
Davids
hand
,
since
I
have
his
stone
:
for
his
stone
is
the
same
,
that
Daniels
stone
,
and
Daniels
stone
(
like
the
Phoenician
ships
in
Homer
)
is
guided
by
an
higher
Intelligence
,
and
can
doe
the
feat
without
hands
:
and
as
the
stone
without
hands
intimates
,
according
to
our
interpreters
,
the
Virginitie
of
Mary
,
out
of
whom
Christ
was
hewen
,
without
the
help
of
man
:
so
Christ
in
my
Text
,
may
be
taken
out
without
hands
,
without
any
great
paines
of
man
,
to
breake
the
clay
feet
,
the
brittle
pillars
of
that
brasen-faced
Whore
,
to
breake
them
like
a
Potters
vessell
.
And
though
I
know
the
Fathers
and
Councels
,
like
Sauls
Armour
,
are
not
needfull
for
David
in
his
combate
:
yet
perhaps
it
were
no
hard
matter
for
the
happy
champion
,
when
he
hath
foyled
his
enemy
with
a
stone
out
of
the
Scripture
,
and
laid
him
grovelling
in
the
dust
,
to
set
his
victorious
foot
upon
his
necke
,
and
strike
off
his
head
with
the
edge
of
the
Fathers
,
as
it
were
with
his
owne
sword
,
in
which
he
gloried
.
Perhaps
you
wonder
wher
's
the
point
all
this
while
:
is
that
lost
?
is
that
forgotten
?
t
is
true
:
but
I
choose
rather
to
leade
you
into
my
further
discourse
,
though
with
an
unseasonable
preface
,
then
trouble
you
with
an
unseemely
repetition
of
the
former
:
though
I
might
plead
the
prescription
of
time
,
enough
to
secure
me
from
exception
or
obloquie
:
and
yet
I
presume
that
,
with
your
favourable
construction
,
I
have
erred
indeed
,
but
so
as
not
praeter
casam
,
no
nor
praeter
causam
neither
.
I
come
now
to
it
.
The
first
point
of
the
Explication
was
,
that
Christ
is
a
sufficient
Saviour
:
out
of
it
I
deduced
,
1.
That
Saints
are
no
Saviours
,
nor
therefore
to
be
invocated
as
Saviours
:
here
is
no
such
magneticall
and
invisible
Sympathie
,
that
any
man
should
wonder
what
necessity
tyes
these
two
together
:
neither
is
their
any
such
forced
deduction
,
that
a
man
should
need
to
pumpe
or
cherne
to
make
it
come
:
the
dependance
is
easie
,
as
it
is
in
the
links
of
a
chain
,
draw
one
,
and
the
rest
will
follow
:
as
it
is
in
water
spilt
upon
an
even
table
,
it
is
very
docible
to
go
which
way
soever
the
finger
will
lead
it
;
so
willingly
doth
this
consequent
offer
it self
to
your
consideration
,
out
of
the
precedent
position
.
Well
then
,
this
is
our
Theme
,
for
this
time
,
that
Saints
are
not
Saviours
,
nor
therefore
to
be
invocated
as
Saviours
:
wherein
I
purpose
first
to
represent
unto
your
view
a
light
adumbration
,
a
rude
draught
of
it
,
instead
of
an
exposition
of
the
state
of
the
question
,
which
shall
containe
(
as
it
were
)
a
Sciagraphy
of
the
truth
,
and
a
Sciamachy
against
the
falshood
:
I
shall
measure
but
three
paces
in
this
porch
,
before
I
bring
you
into
the
maine
building
,
the
first
will
be
in
the
generall
Idolatry
of
the
Synagogue
of
Rome
,
which
offends
against
Christ
crucified
:
the
second
,
in
that
which
is
committed
with
the
Saints
in
generall
:
the
last
,
in
that
which
particularly
concernes
the
Virgin
Mary
.
For
the
first
:
It
was
said
of
old
Rome
,
that
it
was
[
†
](A13010-e32850-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Epitomie
of
a
Family
,
or
rather
of
superstitious
folly
.
But
it
is
more
true
of
new
Rome
:
good
Lord
!
what
a
world
of
trinkets
,
and
trash
,
and
trumperie
,
is
their
great
Colossus
stuffed
withall
?
what
apish
imitation
,
what
sottish
devotion
,
what
popish
superstition
is
among
them
?
insomuch
that
a
man
would
doubt
,
whether
he
should
laugh
,
or
scorne
,
or
abhorre
those
fardels
of
folly
;
whether
hee
should
laugh
at
the
act
,
or
weep
for
the
actors
;
whether
he
should
pity
their
simplicity
,
or
spit
at
their
sinfulnesse
.
If
ever
the
saying
of
the
Preacher
were
verified
in
simple
truth
,
Vanitie
of
vanities
,
all
is
vanitie
:
here
it
is
more
then
true
,
and
that
with
advantage
,
by
a
kind
of
transcendent
supereminency
of
truth
,
Vanitie
of
vanities
,
all
is
vanitie
:
or
if
there
be
any
thing
viler
than
vanitie
,
they
shall
vie
with
it
for
vilenesse
:
or
if
there
be
any
thing
lighter
then
vanitie
,
they
shall
weigh
with
them
in
the
ballance
for
lightnesse
.
The
Egyptian
blindnesse
was
nothing
comparable
to
this
;
the
Egyptian
darknesse
,
not
halfe
so
palpable
:
or
if
that
were
more
palpable
,
I
am
sure
,
this
is
more
culpable
:
The
Egyptians
worshipt
vile
creatures
,
but
yet
living
creatures
;
the
Romanes
worship
stocks
and
stones
,
and
dead
carkases
:
they
worship
Oxen
,
and
Owles
,
and
Rats
,
and
Mice
,
and
Cats
,
and
Crocodiles
,
and
such
like
vermin
:
these
worship
Iudas
his
Lanthorne
,
Francis
his
Cowle
,
Beckets
shooes
,
and
Iosephs
breeches
,
and
a
peece
of
stone
that
was
in
the
Well
where
the
Virgin
Mary
washed
the
swadling
cloutes
of
Christ
,
as
sorry
Saints
I
trow
:
They
sute
at
the
Catadupes
of
Nilus
,
and
their
heauy
eares
were
made
deafe
with
his
barbarous
language
,
and
(
as
it
were
)
rockt
asleep
:
there
fell
no
dew
from
Heaven
upon
their
heads
,
that
might
wet
their
locks
,
that
might
soften
their
rockey
hearts
,
and
make
them
bring
forth
better
fruits
:
no
marvail
then
,
if
they
worship
Nilus
,
whose
steps
dropt
to
them
fatnesse
,
whose
rich
inundation
filled
their
Vallies
with
Corne
,
and
crowned
their
yeares
with
gladnesse
,
so
are
the
words
of
the
Psalmist
:
no
marvaile
if
they
worship't
Nilus
,
and
that
cursed
vermin
,
the
fruitfull
spawne
of
his
too
fruitfull
wombe
:
but
these
men
are
brought
up
at
the
feet
of
Gamaliel
:
and
if
they
did
not
preferr
the
seat
of
the
scorners
,
they
might
be
preferred
to
the
chaire
of
Moses
:
they
sit
in
the
Temple
of
God
,
and
heare
the
silver
Trumpet
of
the
everlasting
Gospell
of
God
,
proclaiming
war
against
such
idolatrie
from
the
Lord
of
Hoasts
:
and
yet
they
heare
no
more
,
then
their
stocks
and
stones
heare
them
:
the
dew
of
Heaven
hath
richly
falne
among
them
,
and
yet
like
Gideons
fleece
,
they
are
dry
,
when
all
the
Regions
about
them
are
wet
:
their
stubborn
hearts
remaine
as
hard
as
the
Adamant
,
to
speak
with
Iob
,
as
hard
as
the
neither
milstone
,
But
I
pray
tell
me
,
what
is
the
summe
of
their
devotions
,
or
,
if
you
will
heare
me
,
I
will
tell
you
what
it
is
,
by
my
casting
a
smooth-faced
smiling
picture
,
a
Saintish
stone
,
a
rotten
ragg
of
a
nastie
Relique
,
a
B
in
a
box
,
a
Crucifixe
I
meane
,
a
pretty
cosset
Agnus
Dei
,
these
are
the
particulars
,
now
lay
them
altogether
,
and
the
Summe
amounts
to
this
(
if
my
Arithmetick
faile
me
not
)
pretty
maumets
,
pretty
puppets
for
such
wanton
babies
as
they
are
to
play
withall
,
and
as
we
use
to
promise
children
fine
gay
things
of
nothing
:
this
is
the
summe
of
their
devotion
.
Behold
,
these
are
thy
gods
,
ô
thou
sonne
of
the
rebellious
woman
,
ô
thou
daughter
of
Rome
,
thy
gods
in
which
thou
trustest
:
this
is
the
precious
merchandise
that
hath
drawne
all
the
trafique
of
the
World
into
thy
streets
,
these
are
the
Apples
after
which
thy
soule
lusteth
.
Pardon
me
,
if
these
termes
seeme
something
light
:
the
toyes
themselves
are
so
ridiculous
,
that
I
could
not
finde
in
my
heart
to
vouchsafe
them
any
graver
speech
:
but
I
will
make
amends
,
and
turn
them
all
away
packing
:
only
let
me
remember
what
your
worthy
Bishop
Claudius
Taurinensis
said
excellently
of
some
of
them
your
Agnus
Deies
,
Pictos
adorant
,
vivos
devorant
,
I
will
make
bold
to
English
it
rudely
,
they
worry
the
living
Saints
,
while
they
worship
the
dead
:
but
Christ
did
not
say
,
Pinge
Agnos
tuos
,
frame
thee
Lambs
that
may
represent
me
,
but
Pasce
agnos
meos
,
Feed
the
Lambes
that
doe
represent
me
:
but
it
seemes
they
do
not
much
regard
what
hee
said
:
and
yet
he
did
not
only
say
thus
,
but
he
conjured
them
also
with
the
powerfull
charme
of
love
,
if
thou
love
me
(
Peter
)
feed
my
Lambs
:
and
yet
these
devout
adorers
,
like
deafe
Adders
,
stop
their
eares
and
will
not
heare
the
charmer
,
charme
he
never
so
wisely
.
I
conclude
this
point
:
As
Aristippus
once
answered
him
that
asked
,
what
his
sonne
should
be
the
better
for
learning
,
if
he
bestowed
it
on
him
:
Vt
nihil
aliud
(
said
he
)
certè
in
Theatro
non
sedebit
lapis
super
lapidem
:
so
may
I
make
answer
to
him
that
should
demand
,
what
should
any
man
be
the
better
to
come
out
of
Babylon
,
out
of
Rome
,
and
betake
himselfe
into
the
bosome
of
the
faithfull
Spouse
of
Christ
,
our
Church
,
our
Religion
:
Vt
nihil
aliud
certè
,
in
Templo
non
orabit
lapis
ad
lapidem
,
blocks
shall
not
prostrate
themselves
before
blocks
,
nor
stones
prostitute
themselves
to
stones
,
living
stones
,
to
livelesse
stones
;
sensitive
blocks
,
before
senslesse
blocks
,
beside
a
thousand
priviledges
.
And
thus
I
passe
to
take
the
second
step
,
which
was
concerning
Saints
in
generall
.
Bellarmine
hath
a
very
tragicall
and
passionate
preface
to
this
controversie
:
hee
fals
fowle
with
us
Protestants
,
hee
termes
us
scoffing
Lucians
,
and
Gyants
,
that
make
warre
against
the
Gods
,
and
such
like
flowers
of
his
wild
Rhetorick
,
Canina
facundia
,
dogged
eloquence
he
bestowes
upon
us
:
and
perhaps
he
was
at
great
cost
to
gather
them
,
but
we
conne
little
thanks
:
and
then
like
some
desperate
Fencer
,
that
hath
more
heart
then
braine
,
more
malice
then
might
,
he
hewes
,
and
lashes
,
and
foynes
,
and
strikes
blindfold
,
he
cares
not
where
,
and
hits
he
cares
not
whom
:
or
like
some
mad
dogg
,
he
hath
a
quarrell
to
every
one
he
meets
:
he
grins
at
Erasmus
,
he
snarles
at
Melancthon
,
and
barkes
at
Illyricus
,
and
snatches
at
Luther
,
and
worries
Calvin
,
as
though
hee
had
to
deale
with
some
carion
carcase
;
this
is
the
only
difference
,
the
teeth
of
a
mad
dogg
are
poison
,
but
his
tongue
is
no
slander
:
at
last
,
as
a
man
newly
awaked
out
of
a
trance
or
sleepe
,
he
throwes
his
envious
eyes
to
heaven
with
great
devotion
,
(
forsooth
)
and
wonders
why
the
starres
are
suffered
to
stand
there
,
belike
hee
thinks
to
convince
their
workes
of
darknesse
:
hee
wonders
at
the
patience
of
God
that
suffers
us
hereticks
to
discover
their
Catholick
abominations
,
in
the
false
worship
of
Saints
,
and
vindicate
the
glory
of
God
,
from
their
impudent
impostures
.
Me
thinks
,
this
preface
is
like
the
Painters
Table
.
One
spake
to
a
Painter
to
draw
him
a
Horse
running
in
full
speed
:
he
did
,
and
gave
it
him
,
but
gave
it
with
the
wrong
side
upward
:
the
man
disliked
it
,
and
told
him
,
he
spake
for
a
runner
,
this
was
a
tumbler
,
no
hurt
,
quoth
the
Painter
,
turne
the
Table
and
this
will
runne
:
so
in
that
Preface
,
all
may
be
true
,
but
all
is
turned
upside
downe
;
like
the
Horse
with
his
heeles
upward
,
sprawling
toward
Heaven
:
but
change
the
persons
,
and
let
that
bee
said
of
the
Papists
,
that
hee
would
faine
make
the
world
believe
is
true
of
the
Protestants
,
and
I
blame
not
the
Picture
:
or
as
the
Painter
said
,
turne
the
Table
,
and
all
may
runne
well
enough
,
or
at
least
go
currant
.
But
what
if
we
should
let
the
Jesuite
goe
,
perhaps
he
had
as
live
be
some
where
else
,
and
as
live
be
doing
something
else
,
as
bee
brought
in
for
a
tumbler
to
play
tricks
:
if
you
thinke
so
,
I
am
content
to
dismisse
him
:
well
then
,
to
leave
the
Cardinall
,
and
come
to
the
cause
.
The
Papists
have
brought
in
so
many
new
Saviours
,
that
the
true
Saviour
is
gone
out
:
I
know
not
how
they
will
find
Heaven
,
but
I
am
sure
,
they
have
lost
Christ
,
they
have
lost
the
way
to
Heaven
:
for
he
is
the
way
.
And
if
there
be
any
spark
of
faith
,
any
remnant
of
the
faithfull
flocke
among
them
,
they
may
well
complain
,
as
Mary
did
to
the
Gardener
,
when
she
went
to
visite
the
sacred
body
of
the
Lord
,
and
found
it
not
,
Sir
,
they
have
taken
away
my
Lord
,
and
I
know
not
where
they
have
laid
him
:
if
there
be
(
I
say
)
any
faithfull
Mary
among
them
,
like
a
Lilie
among
thornes
,
which
led
with
an
holy
zeale
indeed
,
but
misled
by
ignorance
,
should
thinke
to
find
him
in
their
crowd
of
Saints
,
wrapt
up
in
some
of
their
reliques
,
as
he
was
once
in
linnin
cloaths
,
I
thinke
some
Angell
would
tell
her
,
as
he
did
,
He
is
not
here
;
I
thinke
Christ
himselfe
would
take
the
paines
to
meet
her
,
and
instruct
her
thus
:
Mary
,
I
see
thou
meanest
well
,
but
yet
thou
missest
much
,
thou
art
in
a
right
mind
,
but
thou
art
in
a
wrong
box
:
it
is
but
lost
labour
to
seeke
the
living
among
the
dead
,
the
living
Saviour
,
among
the
dead
Saints
:
I
would
have
thee
know
therefore
,
I
have
retired
my selfe
from
this
Garden
,
and
shall
not
feed
any
more
among
these
Lillies
,
but
untill
the
day
breake
and
the
shadowes
flee
away
,
I
go
,
my
wel-beloved
,
I
go
to
the
mountain
of
spices
.
But
why
do
I
presume
as
it
were
to
teach
Christ
to
speake
,
who
is
the
word
,
in
whom
God
speakes
to
us
?
or
why
doe
I
relate
his
speech
,
who
am
a
child
and
know
not
how
to
speake
?
I
know
the
Criticks
taxe
Homers
rashnesse
,
in
reporting
the
song
of
the
Sirens
,
because
it
cannot
be
thought
,
how
it
should
be
done
,
but
it
must
needs
fall
many
bowes
short
of
expectation
:
such
things
are
better
suppressed
,
then
expressed
;
or
if
expressed
,
better
velo
,
then
penicillo
;
that
veile
of
silence
is
the
best
attire
of
sobrietie
:
and
I
may
feare
a
more
just
censure
that
have
reported
what
Christ
said
to
Mary
,
since
,
never
man
spake
as
he
spake
:
but
you
know
the
Lord
himselfe
vouchsafes
bal
butire
nobiscum
,
and
therefore
hee
will
beare
with
Moses
stammering
tongue
,
if
he
goe
on
his
errand
:
nay
which
is
more
,
though
it
do
stammer
he
will
have
it
go
on
his
errand
,
on
his
Embassage
:
nay
,
he
will
admit
of
no
excuse
neither
,
as
you
see
in
Moses
,
so
that
I
hope
,
I
shall
need
no
other
Apologie
or
excuse
.
The
word
of
God
,
in
the
description
of
the
holy
Land
,
hath
foure
things
observable
in
the
golden
line
that
directs
our
passage
thither
:
two
for
the
way
,
and
two
for
the
end
:
for
the
way
,
1.
That
it
is
streight
without
crooke
.
2.
That
it
is
narrow
without
croud
.
For
the
end
,
that
the
gate
of
the
Royall
City
,
1.
Is
narrow
,
2.
Is
one
:
but
the
Popes
Itinerary
,
made
out
of
the
lying
Legend
,
the
cosoning
Calender
,
the
Ephemerides
of
the
Saints
,
contradicts
the
Kings
map
,
the
word
of
God
in
all
these
:
there
is
a
lying
spirit
gone
out
,
and
gone
into
the
mouths
of
the
Prophets
of
Iezebel
,
to
send
Ahab
upon
an
unhappy
voyage
:
and
as
the
Israelitish
spies
,
(
all
beside
Caleb
and
Ioshua
)
spake
evill
of
the
good
Land
,
so
the
Romish
spies
,
which
they
have
sent
to
view
this
Land
,
speake
false
of
the
true
way
,
which
the
Israel
of
God
must
walke
in
,
if
they
meane
to
come
to
the
God
of
Israel
.
1.
They
have
made
the
way
crooked
:
As
the
man
in
the
Gospell
that
offered
himself
to
follow
Christ
,
would
faine
have
taken
a
vagarie
,
and
fetched
a
circuit
by
his
fathers
house
,
that
hee
might
have
saluted
him
,
and
bidden
him
farewell
with
a
kisse
:
and
another
,
would
have
visited
his
fathers
tombe
,
and
seen
him
honourably
interred
,
whereas
they
should
have
followed
Christ
directly
:
so
the
Papists
will
not
goe
the
nearest
way
to
Heaven
,
by
Christ
,
but
will
needs
coast
about
,
by
the
Sepulchers
of
Saints
,
for
feare
belike
,
that
if
they
should
make
too
much
haste
,
they
,
should
come
too
soone
thither
:
But
the
Lord
commands
us
,
to
make
streight
ways
for
our
steppes
,
[
*
](A13010-e33980-b)
*
〈◊〉
.
and
to
make
streight
steps
in
that
way
:
but
the
crooked
crabs
in
the
dead
Sea
of
Rome
,
will
not
learn
to
go
streight
:
their
crooked
lives
,
must
needs
runne
on
in
crooked
lines
:
and
their
blind
workes
,
will
needs
finde
blind
wayes
,
rather
then
they
will
keepe
the
Kings
high-way
to
Heaven
:
as
superstitious
travellers
,
that
turne
aside
to
worship
[
*
](A13010-e34020-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
every
greazie
stone
:
or
as
the
Iewes
,
(
perhaps
as
they
went
to
the
Temple
)
would
make
a
stay
at
every
greene
hill
,
and
everyshadie
grove
(
the
Lord
complains
thus
)
as
ye
have
seen
some
hackney
Jades
at
every
green
banck
,
with
a
moneths
minde
to
bait
there
,
and
steale
a
sweet
bit
,
a
mouthfull
of
Idolatry
.
2.
They
have
made
the
way
wide
.
You
know
the
man
who
said
,
he
would
not
leave
his
part
in
Paris
,
for
his
part
in
Paradise
:
And
I
thinke
it
not
impossible
to
finde
some
daintie
minion
in
the
Whores
lap
,
that
would
not
exchange
his
Cardinals
Hat
,
for
a
Martyrs
Crowne
.
But
for
this
time
,
we
will
thinke
,
that
they
thinke
at
least
,
that
they
would
come
to
heaven
:
But
when
they
heare
Christ
saying
,
I
am
the
way
,
they
thinke
in
their
conscience
that
's
too
narrow
;
and
when
they
heare
him
say
plainly
,
that
the
way
is
narrow
,
they
say
plainly
that
's
an
hard
saying
,
who
can
beare
it
?
And
as
the
young
man
that
came
to
Christ
,
went
away
griev'd
at
a
like
speech
:
so
they
are
grieved
indeed
,
because
they
were
as
covetous
as
he
was
:
but
they
will
not
goe
away
because
they
are
not
so
ingenuous
as
hee
was
.
But
why
was
the
young
man
grieved
,
and
why
are
they
grieved
,
as
the
young
man
was
?
because
he
was
rich
,
because
they
are
riotous
:
they
are
afraid
that
narrow
way
will
not
receive
their
goodly
traine
,
their
great
retinue
:
fond
men
,
that
cannot
be
contented
to
go
to
heaven
,
except
they
goe
in
state
:
very
fooles
,
that
will
not
(
as
the
Proverb
is
)
leave
their
bables
for
the
Tower
of
London
,
their
towers
of
Bable
for
the
Lord
▪
that
will
not
shake
hands
with
that
folly
,
that
they
imbrace
this
felicitie
.
But
why
will
not
they
goe
away
as
the
young
man
did
?
hee
was
a
young
man
they
thinke
,
and
they
are
grown
gray
in
mischievous
devises
:
they
meane
to
try
conclusions
ere
they
goe
away
.
What
doe
they
then
?
they
hire
a
rascall
rout
of
hungry
ditchers
to
breake
up
the
fence
,
that
the
word
hath
made
,
to
make
the
way
broader
then
the
merits
of
Christ
,
and
then
they
eke
it
out
with
the
forged
merits
of
Saints
:
and
being
so
drunken
with
superstition
,
that
they
cannot
passe
the
lake
that
burnes
with
fire
and
brimstone
for
evermore
,
upon
that
one
planck
of
Christ
,
as
they
say
the
barbarous
Turkes
doe
,
when
they
meet
a
deepe
river
in
the
way
that
interrupts
their
course
,
they
slay
their
poore
vassals
,
and
make
a
bridge
of
their
dead
corps
:
so
they
inlarge
that
bridg
with
the
rotten
boords
of
Saints
mediation
:
but
it
is
to
be
feared
,
that
while
they
,
in
their
Pontificall
fancies
imagine
the
bridge
(
by
their
deceitfull
moone-shine
)
wider
then
it
is
,
they
find
themselves
deeper
then
they
would
,
plunged
in
that
Lake
that
burneth
with
fire
and
brimstone
for
evermore
.
3.
They
have
made
the
gatewider
:
They
are
so
cram'd
with
the
sinnes
of
the
people
,
and
fed
so
fat
with
their
follies
,
and
so
puft
up
with
the
winde
of
pride
,
that
they
have
no
hope
to
get
into
Heaven
,
if
all
that
get
in
must
do
as
Christ
said
,
Strive
to
enter
into
the
strait
gate
:
beside
their
great
.
Master
would
faine
have
the
gate
so
large
,
that
he
might
goe
in
with
full
soope
,
top
and
top-gallant
,
without
vailing
his
triple
crowne
,
or
bending
his
stubborn
knees
:
for
he
is
as
stiffe
as
though
he
had
eaten
a
stake
:
his
joynts
are
like
the
Elephants
,
they
are
no
joynts
:
and
like
Nebuchadnezzars
Image
,
their
leggs
are
of
brasse
,
they
cannot
bow
,
so
much
as
to
him
that
made
them
:
they
are
like
some
nice
and
cold
hearers
of
the
word
,
that
are
willing
to
heare
and
make
toward
the
Church
(
perhaps
they
made
a
short
dinner
for
haste
)
but
when
they
come
there
,
and
see
a
little
doore
beset
with
a
great
throng
about
it
,
they
shrinke
their
heads
into
their
shell
againe
:
they
meant
to
heare
,
but
they
never
meant
to
croud
for
the
matter
:
the
Cat
loves
fish
,
but
will
not
wet
her
foot
:
they
had
rather
swell
and
putrifie
,
and
die
with
sin
and
ignorance
,
then
be
so
sweezed
.
But
what
doe
they
in
this
case
to
helpe
themselves
▪
they
have
set
on
worke
many
skilfull
Carpenters
(
perhaps
some
apprentises
of
that
jolly
Carpenter
,
that
made
a
gate
of
a
window
by
his
learned
interpretation
of
a
place
in
the
Acts
)
they
have
furnished
them
with
store
of
timber
out
of
the
Popes
storehouse
of
Saints
Reliques
,
and
these
have
promised
to
give
so
much
scope
to
the
gate
,
that
the
most
profound
bellies
may
step
in
and
not
complaine
for
want
of
elbow-roome
.
4.
They
have
made
many
gates
instead
of
one
:
The
Grammer
of
the
Gospell
writes
it
〈◊〉
〈◊〉
the
gate
,
not
the
gates
:
and
Christ
saith
,
Ego
sum
ostium
,
I
am
the
doore
,
not
the
doores
:
I
am
,
and
no
other
,
as
the
Lord
speaketh
in
another
place
:
But
these
foolish
Florentines
,
(
I
think
Florentines
,
I
know
foolish
)
these
foolish
Florentines
,
have
a
strong
conceit
,
upon
a
weak
ground
,
that
the
more
gates
go
out
of
their
City
,
the
more
gaine
comes
in
,
and
therefore
have
made
so
many
Saints
as
are
gone
to
heaven
,
so
many
gates
to
goe
to
heaven
.
Excellently
saith
the
Spirit
of
God
in
the
Revelation
,
Revelation
21.
and
the
21.
And
the
twelve
gates
were
twelve
Pearles
,
every
severall
gate
was
one
Pearle
:
the
translation
abates
something
of
the
worth
,
for
those
Pearles
in
English
,
are
Margarites
in
Greek
,
and
those
Margarites
are
the
best
of
Pearles
,
and
represent
Christ
himselfe
,
and
that
most
sweetly
:
for
those
Margarites
are
begotten
of
the
divine
influence
of
the
starres
,
and
conceived
of
the
pure
dew
of
Heaven
,
though
a
poore
shell
gives
them
entertainment
:
so
was
Christ
the
Sonne
of
the
most
High
,
begotten
by
his
eternall
father
,
and
conceived
by
the
Holy
Ghost
,
though
he
did
not
abhorre
the
wombe
of
the
Virgin
,
though
the
Virgin
Mary
brought
him
forth
.
But
here
seemes
to
be
many
gates
.
I
pray
mark
:
there
is
a
double
number
,
and
a
double
unitie
:
there
is
a
number
of
twelve
,
and
a
number
of
three
:
of
twelve
,
round
about
for
the
twelve
tribes
of
Israel
:
of
three
,
on
each
side
for
the
Gentiles
in
all
quarters
of
the
world
,
three
to
the
East
,
three
to
the
West
,
three
to
the
North
,
three
to
the
South
:
twelve
,
that
the
fulnesse
of
the
Iewes
may
come
in
by
those
gates
;
three
,
that
the
fulnesse
of
the
Gentiles
may
come
in
and
sit
with
Abraham
in
the
Kingdome
of
God
.
Againe
,
there
is
a
double
unitie
,
an
unitie
of
matter
,
all
these
gates
are
made
of
Margarites
:
an
unity
of
forme
,
they
are
all
made
of
one
Margarite
a
peece
;
and
that
Margarite
I
told
you
was
Christ
:
so
that
in
effect
,
there
be
many
goers
,
but
one
gate
:
there
be
many
Iewes
and
Gentiles
to
enter
,
[
*
](A13010-e34800-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
this
gate
will
receive
them
all
,
both
Iewes
and
Gentiles
,
that
shall
be
gathered
from
all
the
foure
winds
of
the
earth
.
This
is
the
gate
which
the
Angell
of
God
hath
measured
with
his
golden
reed
:
but
the
leaden
meetwand
of
the
Popes
Canonization
hath
laid
us
our
gates
made
of
the
rotten
wood
of
Saints
,
if
it
did
but
chance
to
glow
a
little
in
a
gloomy
night
of
darknesse
.
I
will
end
now
this
point
of
Saints
in
generall
.
We
read
of
some
that
take
the
Kingdome
of
Heaven
by
force
:
For
the
Kingdome
of
Heaven
suffers
violence
,
and
the
violent
take
it
by
force
,
saith
Christ
▪
and
yet
these
men
are
commended
:
for
it
suffers
them
,
grata
est
vis
illa
.
We
read
of
some
againe
,
that
purchase
the
Kingdome
of
Heaven
,
the
wise
Merchant
sold
all
that
he
had
,
to
purchase
the
field
,
in
which
he
knew
there
was
a
rich
Margarite
,
and
that
Margarite
was
Christ
,
and
that
field
was
Heaven
:
and
yet
this
Merchant
is
commended
:
but
we
doe
not
read
of
any
that
crept
into
the
window
,
but
thievs
and
robbers
,
and
they
are
condemned
:
but
such
thieves
and
robbers
are
the
Papists
,
that
thinke
to
steale
in
by
the
windowes
of
Saints
prayers
:
and
that
when
the
gate
stands
wide
open
,
when
Christ
stands
forth
and
invites
all
,
Come
unto
me
,
all
yee
that
are
heavie
laden
,
and
I
will
ease
you
:
and
yet
these
thievs
had
rather
pray
to
Saints
,
and
neglect
Christ
.
But
me
thinks
,
their
prayers
without
Christ
,
are
like
the
womans
Beere
,
when
she
forgat
to
put
in
the
Malt
:
they
are
prayers
of
their
owne
brewing
,
and
they
are
like
to
drinke
as
they
brew
,
faint
beere
,
faint
prayers
,
thin
beere
,
thin
prayers
.
What
if
they
be
strong
of
the
Hop
of
Saints
,
yet
when
there
is
no
graine
of
faith
in
Christ
,
not
so
much
as
a
graine
of
Mustard-seed
in
them
,
I
hope
I
may
well
terme
them
thin
beere
,
thin
prayers
,
faint
beere
,
faint
prayers
.
Let
me
then
say
to
them
,
Behold
,
these
are
thy
Saviours
,
ô
thou
sonne
of
the
rebellious
woman
,
ô
thou
daughter
of
Rome
,
thy
Saviours
in
whom
thou
trustest
:
and
let
mee
say
to
you
,
Sonne
of
man
,
seest
thou
these
abominations
?
then
learne
to
say
with
me
,
O
the
patience
and
long
sufferance
and
gentlenes
of
God
,
toward
vile
sinners
!
Follow
me
but
a
little
further
with
your
attention
,
and
I
will
shew
you
greater
abominations
then
these
:
for
now
I
come
to
the
third
step
,
concerning
their
Idolatry
with
the
Virgin
Mary
in
particular
.
Revelation
9.
There
is
mention
made
of
a
bread
of
Locusts
out
of
the
smoake
of
the
bottomlesse
pit
,
which
are
at
large
described
there
:
among
other
,
this
is
one
particular
,
that
they
have
womens
haire
,
according
to
the
judgement
of
learned
Interpreters
:
these
Locusts
typifie
the
flocks
of
Easterne
Saracens
'
and
the
Westerne
swarmes
of
Monkes
:
but
how
can
shaven
crownes
(
for
so
Monkes
are
,
and
it
went
before
,
that
they
had
like
crownes
upon
their
heads
,
which
notes
,
that
round
shaving
in
forme
of
a
crowne
,
which
was
indeed
as
precious
as
a
crowne
to
them
,
to
keepe
them
sacred
and
inviolable
)
how
can
those
bald-pates
be
said
to
have
womens
haire
?
yes
,
not
litterally
,
but
mystically
;
because
they
gloried
in
womens
haire
:
the
thing
is
plaine
in
storie
.
The
Saracens
descended
indeed
of
Hagar
the
bond-woman
,
as
it
were
of
purpose
to
verifie
this
type
,
will
needs
be
called
Saracens
,
of
Sarah
the
free
woman
:
and
so
they
boast
of
their
womens
haire
.
And
who
knowes
not
,
how
the
Monks
brag
of
the
Virgin
Mary
,
and
so
their
bare
skuls
have
borrowed
a
periwig
(
as
it
were
)
of
womens
haire
.
But
what
doe
they
with
it
?
As
the
Carthaginian
Matrons
once
suffered
themselvs
willingly
to
be
shorne
,
that
the
men
might
make
Engines
of
their
haire
,
for
the
defence
of
their
Citie
:
so
the
Carthusian
Monkes
,
and
other
of
the
same
rabblement
,
have
made
an
engine
,
an
〈◊〉
of
the
Virgins
haire
to
take
heaven
withall
;
and
let
me
tell
those
bold
climbers
,
in
what
danger
they
are
of
an
irrecoverable
fall
,
as
the
Proverb
is
,
[
*
](A13010-e35270-b)
*
〈◊〉
〈◊〉
〈◊〉
.
the
sword
hangs
over
their
head
in
a
slight
haire
,
as
it
did
for
Dionysius
his
Parasites
:
let
them
looke
backe
to
their
originall
,
the
rocke
out
of
which
they
were
hewen
,
the
pit
from
whence
they
came
.
If
the
clew
of
the
Virgins
haire
hath
led
them
to
a
posterne
doore
of
Heaven
,
the
key
of
him
that
is
the
Angell
of
the
bottomlesse
pit
must
open
it
:
but
let
me
tell
them
,
that
pit
is
bottomlesse
,
there
is
no
hope
of
getting
out
,
and
therefore
that
key
is
bootlesse
,
there
is
no
hope
of
getting
in
.
The
Helvidians
of
old
,
cal'd
the
perpetuall
virginitie
of
the
Virgin
Mary
into
question
:
but
shee
might
have
beene
[
*
](A13010-e35390-b)
*
〈◊〉
〈◊〉
a
perpetuall
Virgin
,
as
well
as
she
was
[
†
](A13010-e35420-b)
†
〈◊〉
borne
of
God
,
if
she
had
not
falne
into
the
Priests
hands
:
they
have
shrived
her
but
ill
favouredly
:
for
though
her
spotlesse
virgin-soule
,
injoy
an
innocent
sleep
(
I
do
not
meane
,
an
[
*
](A13010-e35460-b)
*
〈◊〉
.
everlasting
soule-sleep
)
in
the
bosome
of
Abraham
,
yet
these
artificiall
leachors
,
have
made
shift
to
find
a
trick
,
by
a
vertuall
,
I
cannot
say
,
because
it
is
most
vicious
;
by
a
spirituall
,
I
cannot
say
,
because
it
is
most
carnall
;
but
by
that
which
the
sonnes
of
the
Philosophers
call
,
a
vtrtuall
or
spirituall
contact
,
to
contaminate
her
memorie
,
which
should
be
blessed
,
and
to
commit
folly
with
hervery
name
.
For
what
I
pray
you
,
are
[
†
](A13010-e35570-b)
†
〈◊〉
.
those
flattering
titles
which
they
give
her
in
their
prayers
,
Queene
of
Heaven
,
Mother
of
grace
,
Port
of
Paradise
,
&c.
but
such
uncleane
and
unchast
names
for
a
Virgin
,
that
if
she
should
heare
them
with
patience
,
I
would
not
be
afraid
to
say
,
she
were
the
most
impure
harlot
that
ever
was
:
but
her
blessed
spirit
abhorres
their
cursed
breath
,
and
they
,
while
they
thinke
to
sowe
these
ungracious
seeds
of
spirituall
whoredome
in
her
most
gracious
eares
,
doe
but
imbrace
a
cloud
,
instead
of
a
Queene
;
a
Ione
,
instead
of
a
Iuno
,
as
he
did
;
and
so
beget
mishapen
Centaures
,
I
may
say
,
centuries
of
misbegotten
Orizons
.
Or
,
what
are
their
strange
devices
,
that
God
hath
given
her
his
Kingdome
,
and
reserved
only
that
other
halfe
to
himself
,
the
half
of
mercy
to
her
,
and
the
halfe
of
justice
to
himselfe
:
that
he
contents
himselfe
with
his
Bench
of
Iustice
,
and
hath
placed
her
in
the
Mercy
seat
:
and
that
this
was
prefigured
in
Ahasuerosh
,
who
promised
Hester
the
halfe
of
his
Kingdome
?
a
goodly
stratagem
to
drive
men
from
God
to
Mary
.
Againe
,
that
there
are
two
Ladders
up
to
Heaven
;
a
red
Ladder
by
Christs
blood
,
and
a
white
Ladder
by
Maries
beautie
,
which
is
farre
the
easier
:
me
thinks
these
men
mistake
Iacobs
Ladder
,
but
yet
something
like
it
was
,
for
they
are
in
a
dreame
,
as
Iacob
was
.
But
I
will
not
rake
this
dunghill
of
stinking
blasphemies
.
Yet
if
a
man
would
take
the
paines
,
to
turne
over
their
stinking
Rosaries
,
but
as
often
as
they
do
their
beads
in
a
day
,
he
should
soone
perceive
,
that
the
name
of
Christ
is
out
of
fashion
,
out
of
date
,
and
the
name
of
the
Virgin
in
the
freshest
honour
:
the
withered
Lawrels
of
Christ
,
are
faine
to
vaile
the
Bonnet
and
give
place
to
the
flourishing
,
prime
,
and
greene
Garlands
of
the
Virgin
:
as
Lucullus
did
once
to
Pompeys
:
and
some
merrie
Courtier
might
aske
no
more
,
whether
Mary
were
gracious
with
Christ
,
but
whether
Christ
were
with
Mary
;
as
they
did
scoffingly
,
whether
Alexander
were
gracious
with
Hephaestion
:
Mary
hath
all
the
sutors
,
Mary
hath
all
the
presents
,
Mary
doth
all
in
the
Court
of
Heaven
.
It
is
not
here
,
as
it
was
once
said
of
Themistocles
his
sonne
,
that
he
ruled
all
Greece
,
because
his
father
ruled
all
,
and
his
mother
ruled
his
father
,
and
he
ruled
his
mother
:
For
the
Popes
Sophisti
call
Logick
in
a
Sorites
,
and
ambitious
Rhetorick
in
a
Climax
,
is
cleane
contrary
:
God
rules
the
World
,
his
Sonne
rules
him
,
and
Mary
rules
his
Sonne
;
therefore
Mary
rules
the
World
.
She
is
become
,
against
the
Lex
Salica
,
I
am
sure
,
against
the
Lex
Coelica
,
the
new
Queene
of
Heaven
,
at
least
,
as
though
her
sonne
were
in
his
minority
,
the
Queene
Regent
.
She
complaines
her self
in
Erasmus
,
that
she
hath
so
many
Clyents
,
so
much
custome
,
tantum
non
enecant
,
shee
hath
much
adoe
to
take
respite
enough
,
to
take
breath
enough
,
to
keepe
life
and
soule
together
:
belike
they
meane
to
kill
her
with
kindnesse
,
to
presse
her
to
death
with
loads
of
honour
;
as
the
perfidious
Virgin
was
served
that
betrayed
the
Capitoll
:
they
come
something
neare
alreadie
,
tantum
non
enecant
.
But
if
there
be
any
that
make
shew
to
kisse
the
Sonne
,
as
the
Psalmist
speakes
,
it
is
to
be
feared
,
that
it
is
not
because
they
are
afraid-least
he
,
but
lest
she
be
angry
:
or
according
to
our
commonspeech
,
many
kisse
the
child
for
the
nurses
sake
:
they
kisse
the
child
,
but
their
mouth
waters
at
the
mothers
lips
,
they
make
much
of
the
child
and
dandle
it
in
their
armes
,
but
it
is
but
to
insinuate
themselves
into
the
sweet
embraces
of
the
mother
.
And
yet
these
filthie
monsters
of
lust
(
for
they
are
no
better
then
monsters
,
bewitched
out
of
the
shape
of
men
,
by
the
powerfull
charmes
of
the
Romish
Circe
,
and
her
golden
Cup
offornication
)
these
filthie
monsters
do
so
please
themselves
in
their
filthinesse
,
that
as
the
Apostle
Peter
speakes
,
they
speake
evill
of
us
,
as
of
those
that
do
evill
,
and
thinke
it
strange
,
that
we
doe
not
runne
with
them
into
the
same
excesse
of
riot
.
Like
some
fond
and
amorous
Bridegroome
newly
wedded
,
that
dotes
may
chance
upon
an
homely
spouse
,
and
wonders
that
all
his
neighbours
doe
not
meet
him
with
their
mouths
full
of
wonder
and
gratulation
,
that
they
doe
not
worship
her
whom
he
adores
:
because
forsooth
,
shee
is
written
for
a
Saint
in
the
Calender
of
his
heart
,
he
thinks
she
should
be
received
for
a
Queene
in
the
Charter
of
their
Parish
:
because
she
is
the
Idoll
of
his
fancie
,
he
thinks
she
should
be
the
goddesse
of
their
faith
:
he
is
so
well
acquainted
with
the
zeale
of
his
owne
private
devotion
,
that
hee
cannot
but
admire
,
what
cold
blast
of
stupid
ignorance
or
envie
,
(
for
he
hath
not
the
power
to
think
it
any
other
)
hath
so
frozen
and
congeald
them
,
that
they
do
not
melt
into
his
mold
,
that
they
will
not
be
reduced
to
his
temperature
.
But
to
give
them
their
answer
.
The
Old
Iewes
baked
for
the
Queene
of
Heaven
,
and
the
New
Collyridians
did
the
like
for
the
Virgin
Mary
,
whom
they
cald
the
Queene
of
Heaven
,
and
so
do
the
Papists
,
the
sole
heires
of
both
their
follies
.
But
let
Epiphanius
answer
them
all
:
The
Virgin
is
to
bee
honoured
,
she
is
not
to
be
adored
;
shee
is
blessed
among
woemen
,
but
not
God
blessed
for
ever
▪
or
,
that
I
may
allude
to
those
cakes
,
shee
may
be
honoured
,
that
is
frumentum
,
corne
that
growes
in
Scripture
,
a
Christian
stomack
may
digest
it
:
but
she
must
not
bee
adored
,
that
's
fermentum
;
it
is
so
sowre
of
the
leven
of
the
Pharisees
,
that
a
Christian
stomack
(
as
Erasmus
said
,
he
had
Animum
Catholicum
,
stomachum
Lutheranum
,
a
Catholike
minde
,
and
a
Lutheran
maw
,
because
he
loved
no
fish
)
I
say
,
a
Christian
stomack
cannot
brooke
it
:
in
a
word
,
their
Cake
(
as
we
use
to
say
)
is
dow
baked
:
and
it
were
to
be
wished
,
that
these
blinde
Collyridians
,
if
their
mouth
be
out
of
taste
,
at
least
would
annoint
their
eyes
with
that
Collyrium
,
commended
to
the
Angell
of
Laodicea
,
Revelation
3.
some
eye-salve
of
the
Scripture
,
that
they
might
see
the
grossenesse
of
their
Idolatrie
.
If
they
could
but
open
their
eyes
,
I
doubt
not
,
but
they
might
see
that
we
give
more
to
the
Virgin
then
they
,
that
we
are
not
Hereticks
,
because
wee
doe
not
give
so
much
to
the
Virgin
as
they
doe
;
but
they
are
Atheists
,
that
give
so
much
as
they
do
:
and
yet
to
say
truth
,
we
give
her
more
then
they
do
;
they
would
make
her
worshipfull
,
we
would
have
her
honourable
:
an
easie
Herauld
would
decide
the
controversie
,
which
is
the
better
title
:
and
so
would
an
easie
Divine
,
which
are
the
Antidicomarianites
,
they
or
we
.
But
if
they
will
needs
sleep
still
,
loth
to
part
with
this
pleasant
dreame
:
let
us
call
and
see
if
we
may
awaken
them
:
Behold
thy
gods
,
ô
thou
sonne
of
the
rebellions
woman
,
thy
gods
in
whom
thou
trustest
!
Awake
thou
that
sleepest
,
and
arise
from
the
dead
,
and
Christ
shall
give
thee
light
.
But
why
doe
I
spend
so
much
breath
in
vain
,
they
are
not
deafe
,
but
dead
in
sinne
:
let
me
rather
speak
to
you
that
heare
me
:
Son
of
man
,
seest
thou
these
abominations
?
then
learne
to
say
with
me
,
O
the
patience
,
and
long
sufferance
,
and
gentlenesse
of
our
God
,
toward
vile
sinners
!
I
am
come
you
see
to
the
highest
step
:
I
have
now
finished
my
narration
or
generall
explication
of
Popish
Idolatry
,
and
I
stand
(
as
it
were
)
upon
the
highest
pinacle
of
the
Tower
of
Babel
:
I
should
begin
to
pull
downe
:
but
the
time
will
not
suffer
.
1
Corinth
.
2.
2.
For
I
determined
to
know
nothing
among
you
,
but
Christ
Iesus
,
and
him
Crucified
.
BEfore
I
proceed
any
further
,
I
must
beseech
you
all
to
heare
with
wisdome
and
love
.
Let
no
man
thinke
these
fowle
Idolatries
either
lesse
abominable
,
because
they
are
so
ridiculous
;
or
more
amiable
,
because
the
phrase
of
my
speech
hath
seemed
hitherto
to
smile
upon
them
.
I
thought
I
must
confesse
the
Nature
of
this
exercise
,
especially
in
a
controversie
,
admitted
of
some
libertie
,
and
I
wish
I
have
not
taken
too
much
,
and
beseech
you
so
to
interpret
me
.
But
as
the
picture
of
a
Goddesse
in
a
certaine
Temple
was
so
contrived
,
that
she
fround
on
men
as
they
went
in
,
and
smiled
as
they
came
out
,
as
though
they
had
wonn
her
good
wil
with
gifts
and
offerings
:
the
Priests
they
did
indeed
,
whose
devise
it
was
:
and
therefore
I
think
the
men
,
clean
contrary
to
their
Goddesse
,
smiled
when
they
came
in
,
as
knowing
nothing
;
but
fround
,
when
they
went
out
so
cheated
:
so
,
though
yet
my
entrance
hath
seemed
to
smile
,
yet
I
meane
to
learne
to
frown
,
before
I
go
out
of
this
Temple
of
Idols
:
I
meane
to
whip
out
these
cheaters
,
though
I
came
in
like
a
Lamb
(
as
they
say
of
Moneths
)
I
will
endeavour
to
goe
out
like
a
Lion
:
I
meane
to
walk
with
a
fiery
tongue
among
this
stubble
:
and
if
this
fat
superstition
begin
as
Agag
did
,
to
walk
delicately
,
and
say
with
her selfe
,
surely
the
bitternesse
of
death
is
past
:
let
her
know
,
I
owe
a
sacrifice
to
the
God
of
Israel
,
and
that
must
and
shall
be
paid
with
her
blood
,
gratior
nullus
liquor
tinxisset
aras
,
as
hee
said
.
Now
I
proceed
:
I
had
brought
you
to
the
gates
of
this
Babel
:
we
must
cast
a
mount
against
,
and
plant
our
batterie
:
I
will
tell
you
before
hand
,
what
you
shall
see
afterward
,
that
when
you
see
it
,
you
may
observe
all
things
more
exactly
.
1.
You
shall
see
the
Armie
:
then
,
2.
The
successe
.
The
Armie
shall
be
distinguished
into
Captaine
and
Soldiers
.
The
Captaine
shall
be
the
Word
of
God
,
even
God
the
Word
,
Lords
Hosts
,
(
so
stiled
in
Iosua
)
and
the
Lord
of
Hosts
:
whose
name
is
written
in
his
thigh
,
Revel.
19.
The
King
of
Kings
,
and
Lord
of
Lords
.
The
Souldiers
shall
be
valiant
reasons
that
have
sworne
fealtie
to
him
,
and
put
their
neck
under
his
yoke
,
that
will
fight
manfully
under
his
banner
.
The
Successe
I
need
not
tell
you
,
you
know
alreadie
by
the
Armie
:
yet
I
will
tell
you
,
that
you
may
know
the
better
.
1.
Victorie
:
Not
a
blow
shall
be
given
,
not
a
stroke
struck
,
but
the
Priests
shall
march
before
the
Arke
of
God
round
about
the
Citie
:
they
shall
blow
their
Trumpets
,
at
the
command
of
their
great
Commander
,
at
whose
shrill
voice
the
tender
women
shall
teare
their
haire
,
and
howle
,
as
you
have
heard
paltrie
curs
when
a
bell
rings
:
feare
shall
come
upon
the
inhabitants
of
the
land
:
their
hearts
within
them
shall
melt
like
water
,
and
their
feeble
knees
shall
knock
together
,
the
foundations
of
the
City
shall
shake
,
and
the
whole
frame
tremble
:
yea
,
their
mightie
champions
shall
fall
low
,
and
like
the
dust
that
is
under
his
feet
:
their
paper
wals
and
painted
castles
shall
fall
low
,
and
kisse
the
ground
on
which
he
treads
.
2.
We
will
erect
a
stately
Trophee
for
a
monument
,
wherein
shall
be
ingraven
in
indeleble
Characters
for
all
eternity
,
the
true
storie
of
their
pride
,
the
just
cause
of
their
fall
,
the
true
storie
of
their
sin
,
the
just
cause
of
their
shame
.
3.
We
will
sack
the
houses
,
and
ransack
the
store-houses
,
and
see
what
treasures
we
may
cary
away
for
our
owne
use
,
to
enrich
our selves
withall
.
Briefly
and
plainly
I
will
,
1.
Confute
this
their
opinion
by
Scripture
,
and
reason
out
of
Scripture
.
2.
Refute
their
weake
arguments
.
3.
Observe
the
causes
of
this
grosse
superstition
.
4.
Collect
some
uses
:
This
is
the
summe
of
all
that
followes
.
The
first
place
of
Scripture
shall
be
against
the
mediation
and
invocation
of
Saints
,
Iohn
2.
4.
Iesus
said
unto
her
,
Woman
,
what
have
I
to
do
with
thee
?
&c.
You
may
read
the
Story
at
large
,
I
will
run
over
my
meditations
.
Observe
with
me
.
1.
Out
of
the
Story
,
Mary
was
not
sent
here
to
Christ
by
any
,
to
mediate
for
them
;
but
she
went
of
her
owne
accord
.
2.
Out
of
the
words
.
1.
Severally
,
Woman
,
not
Queene
of
Heaven
,
not
Mother
of
Grace
,
nor
Mother
by
nature
,
(
though
that
were
by
grace
too
,
for
the
Angell
stiles
her
[
*
](A13010-e37080-b)
*
〈◊〉
.
as
one
that
had
received
grace
)
not
so
much
as
Mother
,
but
plaine
Woman
:
What
have
I
to
doe
with
thee
?
or
what
hast
thou
to
do
with
me
?
according
to
the
sense
:
as
if
he
should
have
said
,
as
he
did
,
[
†
](A13010-e37140-b)
†
〈◊〉
.
This
my
command
from
me
receive
,
Thine
own
work
do
,
thine
own
web
weave
.
Meddle
with
that
you
have
to
doe
,
you
have
nothing
to
do
with
me
.
2.
Joyntly
out
of
the
connexion
,
Woman
,
what
have
I
?
&c.
as
if
he
had
said
,
Thou
art
a
woman
,
therefore
thou
hast
nothing
to
doe
with
me
:
thou
hast
nothing
to
doe
with
me
,
because
thou
art
a
woman
:
or
,
thou
hast
nothing
to
do
with
me
,
why
?
because
thou
art
a
woman
.
Thou
art
a
woman
,
what
then
?
Thou
hast
nothing
to
do
with
me
.
But
imagine
a
Jesuite
had
stood
behinde
her
when
she
heard
this
:
no
doubt
but
he
would
have
prompted
her
thus
:
What
be
thus
taken
up
?
Woman
:
it
might
have
beene
Mother
:
What
have
I
to
doe
with
thee
?
then
tell
him
,
thou
hast
something
to
doe
with
him
:
uncover
thy
breasts
,
Mary
,
(
they
be
their
phrases
)
and
conjure
him
,
by
the
Roses
of
thy
cheekes
,
and
the
Lilies
of
thy
hands
,
by
the
wombe
that
bare
him
,
and
the
paps
that
gave
him
suck
,
by
the
sacred
name
of
a
mother
,
to
give
thee
better
respect
:
nay
,
(
they
be
their
owne
words
)
Imper
a
redemptori
,
jure
matris
impera
:
thus
the
Jesuite
would
have
tutor'd
her
.
But
you
must
know
,
she
had
a
better
master
,
even
the
Spirit
of
God
within
her
,
that
taught
her
a
better
lesson
:
and
therefore
shee
stands
not
to
contend
or
contest
with
him
;
she
makes
no
replys
;
she
knowes
what
the
Psalmist
said
,
He
is
thy
Lord
,
and
thou
must
worship
him
:
and
shee
thinkes
with
her selfe
,
I
was
rightly
called
woman
,
for
I
have
spoken
once
like
a
foolish
woman
,
but
I
will
make
a
covenant
with
my
lips
,
that
I
offend
no
more
with
my
tongue
:
and
then
as
though
shee
did
remember
her selfe
,
that
she
had
forgotten
her selfe
,
when
she
attempted
to
prescribe
to
him
that
is
above
prescription
,
she
turnes
to
the
servants
,
and
commands
them
to
do
whatsoever
he
should
command
them
.
But
O
Blessed
Saviour
,
suffer
the
sonne
of
thine
handmaid
to
speake
a
word
unto
my
Lord
,
in
the
behalfe
of
thine
handmaid
:
Thou
bidst
us
Learne
of
me
,
that
I
am
humble
and
meeke
,
and
why
art
thou
so
cruel
to
thy
Mother
?
thou
wast
as
a
sheepe
that
is
dumbe
and
openeth
not
his
mouth
before
the
shearer
▪
and
why
art
thou
so
harsh
to
her
that
bare
thee
?
How
many
,
Lord
,
how
many
meaner
sutors
have
requested
greater
matters
at
thy
hand
and
obtained
,
and
why
must
a
Mother
only
go
away
with
a
denyall
?
or
if
she
must
needs
have
a
denyall
,
why
was
not
the
bitternesse
of
the
thing
,
sugred
with
the
sweetnesse
of
words
,
or
why
must
that
denyall
bee
embittered
with
a
check
?
but
suppose
her
rashnesse
deserved
,
might
not
her
relation
deserve
a
mitigation
?
why
then
was
that
check
whetted
and
sharpned
with
a
question
the
servant
of
war
and
wrath
?
Thy
words
,
ô
thou
fairest
among
the
children
of
men
,
thy
words
were
wont
to
distill
like
the
honey
,
and
thy
lips
to
drop
like
the
honey
combe
,
and
yet
thou
hadst
not
tasted
that
potion
of
gall
and
vinegar
,
and
whence
then
is
this
tang
of
tartnesse
?
But
vaine
man
that
I
am
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
why
doe
I
disease
my
master
?
why
do
I
say
,
who
shall
ascend
into
heaven
to
bring
a
resolution
of
this
difficultie
from
him
?
behold
the
meaning
is
neare
,
and
the
word
is
in
thy
mouth
,
and
if
you
will
give
mee
leave
,
I
will
tell
you
.
She
presumed
because
shee
was
his
mother
,
and
therefore
he
thinkes
it
fittest
not
to
call
her
mother
:
she
knew
too
well
he
was
her
sonne
,
but
she
did
not
thinke
that
hee
was
the
sonne
of
God
,
and
therefore
he
thinkes
it
fittest
to
call
her
Woman
.
O
the
sweetnesse
of
the
wisdome
and
providence
of
our
Lord
:
he
gives
a
preservative
long
before
hand
,
against
that
poyson
which
he
foresaw
the
Italian
Divell
would
temper
long
after
,
to
the
perdition
of
many
poore
Christian
soules
,
if
it
should
not
have
beene
prevented
with
a
preservative
:
He
cals
her
but
woman
,
that
was
his
Mother
;
that
we
might
not
call
her
Goddesse
,
that
was
but
a
woman
:
he
vilifies
her
,
that
we
might
not
deisie
her
:
he
tels
her
that
she
had
nothing
to
doe
with
him
,
that
we
might
have
nothing
to
doe
with
her
:
And
as
Paul
writes
,
Be
angry
and
sinne
not
:
so
he
who
was
the
patterne
of
meekenesse
was
angry
,
that
we
who
are
the
Embleme
of
weaknes
might
not
sinne
:
he
was
angry
and
denyed
her
petition
,
that
we
might
not
sinn
and
dote
on
her
intercession
:
he
denyed
her
to
her
rebuke
,
that
wee
might
not
dote
on
her
to
his
dishonour
:
he
rebuked
her
sharply
in
a
question
,
that
he
might
teach
us
sweetly
that
it
was
out
of
question
,
that
she
can
have
no
stroke
,
no
hand
,
not
so
much
as
a
little
finger
in
the
divine
worke
of
mediation
.
To
wind
up
all
that
hath
beene
spunne
out
of
this
Context
of
Scripture
.
Maries
accesse
to
Christ
,
was
such
,
and
such
was
her
successe
with
Ghrist
,
that
if
I
would
goe
to
her
,
I
thinke
she
dare
not
goe
to
him
:
or
if
she
would
goe
to
him
,
I
knowe
I
dare
not
goe
to
her
,
except
I
longd
to
speed
as
shee
did
.
This
is
the
first
testimonie
which
I
trusse
up
thus
:
Mary
is
a
woman
,
and
therefore
she
hath
nothing
to
doe
with
Christ
:
she
hath
nothing
to
doe
with
Christ
,
therefore
we
have
nothing
to
do
with
her
,
therefore
she
is
no
Saviour
,
therefore
no
Saints
are
Saviours
,
therefore
no
Saints
are
to
be
invocated
as
Saviours
.
The
second
place
shall
be
1
Epistle
of
Iohn
2.
2.
If
any
man
sinne
,
we
have
an
advocate
with
the
Father
,
even
Iesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sinnes
:
here
you
see
,
that
the
beloved
Disciple
tels
us
,
that
Christ
is
the
only
Advocate
:
that
lay
in
the
bosome
of
Christ
,
tell
us
,
that
Christ
who
came
out
of
the
bosome
of
the
Father
,
is
our
only
Advocate
,
not
Saints
,
nor
Angels
:
for
here
be
many
things
to
enable
Christ
for
that
office
,
that
disable
all
Saints
.
1.
The
secret
opposition
of
Client
and
Patron
,
of
sinner
and
righteous
,
if
that
any
sin
,
we
have
an
Advocate
,
Iesus
Christ
the
righteous
.
2.
The
sweet
agreement
of
the
Patron
and
Judge
,
the
Father
and
the
Son
,
we
have
an
Advocate
with
the
Father
,
Christ
Iesus
.
3.
The
necessary
condition
of
him
that
must
be
an
Advocate
,
intimated
in
the
conjunction
of
these
words
,
with
those
that
follow
,
we
have
an
Advocate
,
Christ
,
who
is
the
propitiation
for
our
sinnes
:
As
if
all
were
said
thus
:
We
are
all
sinners
,
for
hee
had
said
before
,
that
he
that
saith
he
hath
no
sinne
,
is
a
lyar
,
and
the
truth
of
God
is
not
in
him
:
and
therefore
we
stand
in
need
of
an
Advocate
:
and
that
Advocate
must
needs
be
righteous
,
if
he
would
doe
any
good
for
sinners
:
and
we
have
sinned
against
the
Father
,
therefore
our
Advocate
must
be
one
that
is
neare
the
Father
:
and
because
our
sinnes
cry
lowd
for
vengeance
,
he
must
satisfie
for
our
sinnes
,
that
will
be
heard
for
mercy
:
there
is
no
mediation
for
sinners
,
but
by
him
who
is
the
propitiation
for
sinnes
:
none
can
plead
for
us
,
but
he
that
bled
for
us
.
All
these
leade
us
by
the
hand
to
Christ
:
He
is
the
righteous
,
the
Lamb
,
the
true
Israelite
without
guile
,
the
Sunne
of
righteousnesse
,
he
is
neare
the
Father
,
he
sits
at
the
right
hand
of
God
,
he
is
the
only
begotten
and
beloved
sonne
of
the
Father
,
in
whom
he
is
well
pleased
:
he
made
satisfaction
for
us
,
and
therefore
hee
knowes
best
how
to
make
intercession
for
us
:
therefore
he
is
our
only
Advocate
.
Not
Saints
,
1.
They
are
not
the
righteous
,
not
[
*
](A13010-e37880-b)
*
〈◊〉
but
〈◊〉
.
righteous
,
but
made
righteous
,
or
if
righteous
,
not
the
righteous
.
2.
They
are
not
the
only
sonnes
of
God
,
not
[
†
](A13010-e37930-b)
†
〈◊〉
but
〈◊〉
.
sonnes
,
but
made
sonnes
,
or
if
sonnes
,
as
they
are
sonnes
indeed
,
yet
not
by
[
*
](A13010-e37970-b)
*
〈◊〉
but
〈◊〉
.
nature
,
but
by
adoption
:
by
adoption
,
therefore
by
[
†
](A13010-e38010-b)
†
〈◊〉
making
of
sonnes
,
not
by
nature
;
by
Regeneration
,
not
by
Generation
.
3.
They
are
not
our
propitiation
:
they
did
not
undergo
the
wrath
of
God
,
for
our
sinnes
:
therefore
they
cannot
undertake
to
procure
the
favour
of
God
to
our
prayers
:
in
a
word
,
Saints
are
not
Advocates
,
they
are
not
Mediators
,
and
therefore
not
to
be
invocated
as
Mediators
.
The
third
place
shall
be
Revelation
19.
10.
And
I
fell
downe
at
his
feet
to
worship
him
,
but
the
Angell
said
,
take
heed
thou
doe
it
not
,
for
I
am
thy
fellow-servant
,
and
worship
God
:
I
bring
this
place
,
because
as
you
know
,
the
invocation
of
Angels
is
a
part
of
this
controversie
.
1.
You
have
in
this
verse
,
the
errour
of
Iohn
:
and
I
fell
downe
,
&c.
out
of
which
I
observe
,
as
Salomon
writ
his
Ecclesiastes
after
his
Vanities
,
to
testifie
his
reconciliation
to
the
Church
:
so
Iohn
reports
his
errour
to
shew
that
hee
did
repent
of
it
.
Againe
,
as
Thomas
doubted
of
the
resurrection
,
that
we
might
be
assured
,
as
Divines
observe
:
so
Iohn
was
suffered
to
fall
,
that
we
might
be
admonished
to
stand
.
2.
You
have
the
correction
of
the
Angel
,
which
consists
,
1.
In
a
Prohibition
.
2.
In
a
Reason
.
The
Prohibition
is
,
See
thou
doe
it
not
:
which
is
much
more
emphaticall
in
the
Originall
,
[
*
](A13010-e38240-b)
*
〈◊〉
〈◊〉
.
see
not
,
there
is
an
Ellipsis
of
the
word
[
†
](A13010-e38270-b)
†
〈◊〉
.
doe
,
or
some
such
like
:
out
of
which
observe
,
1.
The
zeale
of
the
Angell
:
for
that
word
that
is
wanting
may
say
as
Christ
did
,
the
zeale
of
thine
house
hath
eaten
me
up
:
zeale
makes
haste
,
it
stands
not
upon
complement
of
words
:
it
hath
no
spare
time
to
spend
so
idly
:
and
therefore
the
Angell
saith
abruptly
〈◊〉
〈◊〉
:
as
if
he
should
say
,
I
cannot
speake
till
you
stand
up
.
2.
The
detestation
of
the
fact
:
for
you
must
imagine
that
what
was
defective
in
speech
,
was
supplyed
by
action
:
and
therefore
thinke
you
see
the
Angell
either
turning
away
from
Iohn
,
as
offended
;
or
raising
up
with
his
hand
:
he
thought
it
not
enough
to
expresse
his
dislike
in
words
,
but
hee
speakes
more
effectuall
with
his
hands
,
and
he
will
have
him
read
his
dislike
in
his
countenance
.
This
I
observe
out
of
the
passionate
prohibition
,
〈◊〉
〈◊〉
.
2.
Now
when
he
hath
raised
,
he
vouchsafes
to
conferre
with
him
,
and
gives
him
a
double
reason
of
his
refusall
.
1.
I
am
thy
fellow
servant
,
therefore
worship
not
me
:
Where
by
the
way
note
the
vanitie
of
the
Popish
distinction
betweene
[
*
](A13010-e38440-b)
*
〈◊〉
〈◊〉
civil
and
religious
,
the
glorious
triumphant
Angels
are
[
†
](A13010-e38470-b)
†
〈◊〉
fellow-servants
to
the
Militant
Saints
,
therefore
they
cannot
challenge
so
much
as
[
*
](A13010-e38500-b)
*
〈◊〉
.
civill-worship
from
them
.
2.
God
is
only
to
be
worshipped
,
as
it
is
written
in
the
Law
of
Moses
,
and
therefore
the
Angell
saith
,
worship
God
:
and
so
you
have
this
Law
of
Moses
in
deed
and
litterally
[
†
](A13010-e38570-b)
†
〈◊〉
〈◊〉
〈◊〉
given
by
an
Angell
,
as
Paul
speakes
to
the
Galatians
.
And
we
may
well
say
,
this
is
a
blessed
Angell
,
he
speakes
the
word
of
God
in
truth
,
without
respect
of
persons
;
as
they
said
of
Christ
:
yea
,
without
respect
of
his
owne
person
.
And
as
David
said
of
Ahimaaz
,
he
is
a
worthie
man
,
and
brings
good
tydings
:
so
this
is
a
worthy
Angell
,
and
let
us
believe
him
,
and
if
any
man
or
Angell
from
God
,
teach
any
other
Doctrine
,
let
him
be
accursed
:
and
though
he
refuse
his
worship
,
yet
he
is
no
looser
by
the
bargaine
:
For
as
it
was
said
of
Caesar
,
that
while
he
restored
the
statutes
of
Pompey
,
he
established
his
owne
:
so
while
he
reserves
to
God
the
propriety
of
his
honour
,
he
preserves
to
himselfe
the
perpetuitie
of
his
owne
:
for
the
Lord
will
honour
them
,
that
honour
him
.
To
point
this
Argument
:
Angels
are
not
to
be
adored
:
therefore
much
lesse
invocated
:
Angels
are
not
to
be
adored
,
therefore
much
lesse
Saints
:
to
make
a
compound
of
the
double
Emphasis
:
Angels
are
not
to
be
adored
,
therefore
much
more
Saints
are
not
to
be
invocated
.
The
fourth
place
is
,
1
Timoth.
2.
5.
For
there
is
one
God
,
and
one
Mediator
betweene
God
and
Men
,
the
man
Christ
Iesus
,
who
gave
himselfe
a
ransome
for
all
.
We
have
three
things
in
this
Text
worth
observation
,
for
the
truth
in
hand
.
1.
The
knitting
together
of
those
words
,
one
God
,
one
Mediator
;
that
is
,
as
there
is
but
one
God
,
so
there
is
but
one
Mediator
:
and
therefore
it
were
Atheisme
to
set
up
more
then
one
Mediator
,
as
it
is
to
set
up
more
then
one
God
.
2.
The
secret
description
of
a
Mediator
,
he
must
be
one
betweene
God
and
Man
,
that
is
,
both
God
and
Man
:
he
must
participate
of
both
natures
,
that
must
reconcile
both
natures
,
which
agrees
to
Christ
only
,
who
is
[
*
](A13010-e38870-b)
*
〈◊〉
.
God-man
,
Immanuel
,
and
therefore
the
true
[
†
](A13010-e38900-b)
†
〈◊〉
.
Mediator
,
the
true
Iesus
,
that
can
save
his
people
from
all
their
sinnes
:
and
though
hee
bee
called
Man-Christ
,
yet
it
is
the
Man
that
was
the
sonne
of
God
,
as
well
as
the
sonne
of
Man
.
3.
It
followes
,
who
gave
himselfe
a
ransome
for
all
,
which
is
like
that
which
I
noted
before
in
Iohn
.
I
might
adde
a
fourth
out
of
the
Context
:
that
Paul
speakes
of
a
Mediator
of
intercession
only
,
for
hee
had
before
recited
,
that
prayers
should
bee
made
for
all
men
,
and
now
he
directs
to
the
Mediator
,
in
whose
name
these
prayers
must
be
offered
,
that
they
may
be
acceptable
to
God
,
and
sayes
plainly
,
there
is
but
one
Mediator
,
and
that
one
is
Christ
.
Which
may
serve
to
stop
the
mouth
of
Papists
,
which
think
to
elude
all
with
a
distinction
of
Mediators
of
Redemption
and
Intercession
,
and
say
,
that
Christ
is
the
Mediator
of
Redemption
,
Saints
may
be
of
intercession
:
if
these
men
did
speake
so
warily
as
they
might
,
and
think
so
truly
as
they
ought
,
yet
we
might
say
to
them
,
as
the
Artificer
did
,
that
wrought
finely
,
but
spake
meanely
,
when
hee
contended
with
another
,
that
spake
finely
,
and
wrought
meanly
,
[
*
](A13010-e39070-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
he
spake
,
I
will
doe
:
we
might
say
of
them
,
they
speak
well
with
their
tongue
,
but
they
make
a
noise
with
their
feet
that
drownes
the
good
words
:
[
†
](A13010-e39100-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
their
deeds
speak
more
then
their
words
:
their
pronunciation
is
good
,
but
their
action
is
naught
:
Soloecismum
manu
faciunt
,
as
he
said
.
But
they
do
not
speake
well
,
and
yet
they
mean
worse
:
therefore
I
will
endeavour
to
answer
them
.
1.
Populus
non
distinguit
,
is
an
Axiom
in
Politicks
:
the
peoples
gowtie
fingers
,
cannot
handle
the
slender
threads
of
these
daintie
distinctions
,
(
which
these
subtile
spinners
make
)
so
tenderly
,
but
they
will
be
in
great
danger
of
breaking
:
and
so
while
these
supplanting
Jesuites
are
counterfeiting
Iacobs
smooth
voice
(
that
I
may
alter
the
storie
a
little
)
the
poore
peoples
hands
are
rough
and
horrid
with
superstition
,
as
Esaus
were
:
and
it
were
hard
to
say
which
are
in
the
better
case
:
The
people
draw
in
iniquitie
with
cart-ropes
of
vanitie
,
(
as
the
foolish
Trojans
did
the
fatall
Horse
into
their
Citie
)
and
so
go
down
to
the
pit
directly
:
The
Jesuites
spin
a
fine
thread
out
of
their
brain
(
as
the
Spiders
do
,
out
of
their
bellie
)
and
upon
that
they
thinke
to
climb
to
Heaven
as
wisely
:
Or
like
two
Buckets
at
a
Well
,
the
people
are
like
to
that
which
goes
down
in
a
rope
directly
;
the
Jesuite
as
the
other
,
seems
to
be
comming
up
(
not
upon
that
thick
rope
,
for
he
sees
the
other
go
down
in
it
)
but
he
thinks
to
winch
himselfe
up
upon
a
silly
thread
.
I
think
the
people
in
the
better
case
,
for
though
they
go
down
in
the
rope
,
yet
they
go
emptie
,
and
the
rope
(
as
it
were
)
moderates
the
violence
of
the
fall
,
so
that
they
are
not
like
to
sinck
so
deep
:
but
the
Jesuite
comming
up
full
upon
his
slender
thread
(
suppose
hee
should
wind
himselfe
a
little
way
,
by
his
Mathematicall
Magicks
)
the
thread
cannot
choose
but
breake
,
and
then
hee
cannot
choose
but
fall
into
the
bottome
of
hell
:
and
good
reason
,
as
he
hath
better
known
[
*
](A13010-e39220-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
depths
of
Satan
,
so
he
should
better
feele
[
†
](A13010-e39250-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
depths
of
hell
:
as
he
hath
made
the
depths
of
Satan
,
so
he
should
measure
the
depths
of
hell
:
The
Summe
of
this
answer
is
,
the
thread
of
this
distinction
is
too
slight
to
beare
such
a
weight
:
and
beside
,
Populus
non
distinguit
,
while
they
distinguish
,
the
people
perish
.
2.
Principes
non
distinguunt
,
is
true
in
Politicks
,
though
it
be
no
Axiom
.
It
is
but
an
hard
bargaine
for
a
King
to
exchang
a
Crown
for
a
craftie
distinction
The
poore
King
of
the
Indians
,
when
he
heard
that
the
Pope
had
given
away
his
Kingdome
to
the
King
of
Spaine
,
asked
what
the
Pope
was
,
that
gave
away
that
which
was
none
of
his
owne
:
but
let
him
claime
the
right
of
dispossessing
Princes
,
when
he
pleases
,
and
disposing
Scepters
,
where
he
pleases
:
let
him
publish
his
pictures
and
represent
Turks
Turbants
,
and
Imperiall
and
royall
Crowns
with
Dukes
Coronets
hanging
downe
like
labels
from
his
loftie
Miter
,
as
hee
hath
done
:
let
him
pronounce
them
Maniches
,
holding
two
Principia
,
that
hold
any
power
equall
to
his
Soveraigntie
:
let
him
enjoy
all
,
perhaps
at
his
donation
,
who
said
of
Kingdomes
,
all
these
are
mine
,
which
I
will
give
thee
,
if
thou
wilt
fall
down
and
worship
:
though
it
be
much
,
yet
let
him
take
all
,
because
he
is
the
Vicar
of
Christ
:
now
me
thinks
he
hath
so
large
a
parish
,
and
so
rich
tithes
,
he
might
at
least
have
remembred
that
he
was
but
Christs
Vicar
:
why
then
doth
he
wound
the
honour
of
Christ
,
and
(
as
it
were
)
cleave
his
Sacred
in
twaine
,
and
thinke
to
bring
this
〈◊〉
〈◊〉
;
and
think
to
heale
it
with
these
figg-leaves
?
why
doth
he
rend
the
seameles
coate
of
Christ
,
and
then
make
up
the
matter
with
a
sleevelesse
distinction
of
Intercession
and
Redemption
?
The
Whore
of
Rome
hath
learn'd
of
that
Harlot
that
was
judged
before
Salomon
,
to
say
Dividatur
;
but
Christ
will
not
part
with
his
honour
so
:
he
likes
no
such
halving
:
he
will
have
all
or
none
:
Divide
and
Regna
,
is
a
Machiavilian
rule
,
and
true
:
give
the
Saints
halfe
,
and
(
it
is
no
great
difference
)
let
them
take
all
as
well
.
The
summe
of
this
answer
is
:
When
they
rob
Christ
of
his
honour
,
he
cannot
take
such
a
distinction
for
satisfaction
;
Principes
non
distinguunt
.
3.
Scriptura
non
distinguit
.
This
proud
distinction
stands
strouting
,
like
the
Angell
in
the
Revelation
,
with
one
foot
upon
the
Land
,
and
the
other
upon
the
Sea
:
so
this
hath
one
part
that
hath
ground
in
Scripture
,
namely
,
that
Christ
alone
is
the
Mediator
of
Redemption
;
but
the
other
part
,
that
Saints
may
be
Mediators
of
Intercession
,
floates
upon
their
restlesse
brain
,
as
it
were
upon
the
Sea
:
so
that
if
it
have
any
weight
in
it
,
it
must
needs
sinke
with
his
own
weight
.
Again
,
the
Scripture
tels
us
,
that
the
Saints
have
long
white
robes
:
but
these
robes
are
given
them
,
they
are
intire
the
gift
of
Christ
:
the
wool
is
Christs
,
who
is
the
Lamb
slain
before
the
begining
of
the
world
:
the
dye
is
Christs
,
they
are
washed
white
in
the
blood
of
the
Lamb
:
the
work
is
Christs
,
as
they
shewed
the
garments
that
Lydia
wrought
with
her
owne
hands
,
so
these
are
wrought
with
Christs
own
hands
:
and
they
are
sent
to
us
,
as
David
sent
his
servants
to
Hanun
,
Embassadors
of
peace
and
comfort
:
and
therefore
it
is
barbarous
and
brutish
inhumanitie
,
to
cut
these
coats
of
Christ
short
,
where
with
our
nakednesse
is
covered
:
and
it
is
divellish
impietie
,
to
take
that
which
remains
and
make
broad
Phylacteries
,
and
large
fringes
with
it
for
the
Saints
,
and
so
to
make
proud
Pharisees
,
which
were
indeed
penitent
Publicans
.
Briefly
,
the
Scripture
joyns
both
together
,
Redemption
and
Intercession
,
to
make
Christ
a
perfect
Saviour
:
Scriptura
a
non
distinguit
:
and
therefore
what
God
hath
joyned
together
,
let
no
man
separate
.
4.
Pontificii
non
distinguunt
:
Bellarmine
himself
that
objects
this
riven
shield
of
this
distinction
,
as
a
sufficient
bulwarke
for
defence
of
this
impietie
,
rejects
it
elsewhere
:
not
because
he
had
forgotten
what
he
wrote
here
,
but
because
he
remembred
what
he
thought
here
:
and
therefore
in
his
booke
De
Indulgentiis
,
he
casts
off
this
mask
of
modestie
,
and
puts
on
(
as
he
speaks
)
[
*
](A13010-e39750-b)
*
〈◊〉
〈◊〉
.
a
viz
or
of
impudencie
:
or
rather
,
[
†
](A13010-e39780-b)
†
〈◊〉
〈◊〉
〈◊〉
.
with
a
bare
head
,
as
the
Greeks
speake
,
without
all
circumstances
:
or
rather
more
,
for
he
doth
[
*
](A13010-e39810-b)
*
〈◊〉
.
steele
his
forehead
against
blushing
,
and
sayes
plainly
,
that
Saints
are
Mediators
of
Redemption
also
;
which
overthrowes
that
forged
distinction
:
Pontificii
non
distinguunt
:
and
now
you
see
no
more
Mysterie
,
but
Blasphemy
written
in
the
whores
forehead
:
so
that
there
needs
no
other
Confutation
but
to
have
read
it
.
I
have
beene
large
in
this
,
because
it
is
the
only
starting
hole
they
have
:
and
therfore
I
will
name
but
one
place
more
,
and
that
briefly
.
The
fifth
.
Eph.
3.
12.
In
whom
we
have
accesse
and
boldnesse
,
with
confidence
by
the
faith
in
him
:
in
him
,
that
is
,
in
Christ
:
we
have
accesse
,
that
is
,
to
the
Father
:
I
will
observe
but
two
words
here
more
specially
:
1.
Accesse
in
Greeke
〈◊〉
:
(
so
that
according
to
our
translation
,
we
have
not
so
much
as
any
accesse
to
God
the
Father
,
but
by
Christ
,
who
is
the
way
and
the
doore
:
I
think
the
word
may
be
rendred
Presentation
,
I
am
sure
,
the
thing
is
said
elsewhere
,
and
is
true
:
Heaven
is
a
royall
Benefice
,
there
is
none
that
hath
the
right
of
presentation
,
but
the
Kings
sonne
.
I
think
we
may
find
an
Embleme
of
it
at
home
:
the
Saints
are
indeed
Citizens
of
the
new
Ierusalem
,
free
Denisons
of
Heaven
,
suppose
them
of
the
Parliament
,
yet
they
are
but
of
the
lower
house
,
they
are
Priests
,
but
not
High
Priests
;
they
have
no
accesse
into
this
Sanctum
Sanctorum
:
they
are
incorporated
into
the
most
renowned
Universitie
,
the
Celestiall
Syon
,
which
I
may
well
call
the
mountaine
of
vision
,
as
the
lower
was
called
the
valley
of
vision
:
for
there
they
see
no
more
by
faith
,
but
by
vision
,
as
the
Schoole
speakes
:
In
the
mount
will
the
Lord
be
seene
,
as
Abraham
said
:
nay
,
suppose
them
of
the
house
too
,
it
is
but
of
the
non
Regent
house
,
Christ
alone
is
the
only
King
,
the
only
Regent
:
he
that
hath
not
h's
Scio
,
he
that
is
not
presented
by
him
to
his
Father
,
shall
never
be
admitted
to
any
degree
in
the
University
of
glory
.
The
second
word
that
I
observe
is
〈◊〉
or
〈◊〉
for
there
are
two
for
failing
:
suppose
there
be
accesse
,
yet
without
Christ
there
is
no
boldnes
,
no
confidence
:
if
our
heart
like
a
wise
Mercha●t
would
send
a
ship
of
prayer
to
the
coast
of
Heaven
that
should
returne
richly
laden
,
with
the
treasures
of
that
good
land
,
it
must
first
command
the
gracious
dew
to
distill
abundantly
from
the
windows
of
the
eyes
,
for
this
ship
must
swimme
thorough
a
Sea
of
salt
teares
:
and
then
to
omit
all
other
tackling
,
it
must
provide
a
Card
and
a
Compasse
which
must
agree
with
the
points
,
with
the
will
of
Heaven
,
and
the
Needle
of
it
must
bee
touched
with
the
Loadestone
:
and
if
it
be
touched
with
the
true
Loadestone
,
it
will
have
a
fit
of
shaking
,
a
palsie
of
feare
,
it
will
turne
and
turne
,
and
tremble
and
tremble
,
till
it
come
to
Christ
;
who
will
rebuke
the
Fever
,
and
heale
the
Palsie
:
and
then
it
will
stand
still
,
and
stand
with
confidence
:
for
Christ
is
a
Magneticall
rock
whose
attractive
grace
it
is
that
drives
it
thither
:
and
the
house
of
faith
is
builded
upon
that
rocke
:
let
the
raine
fall
,
and
the
Windes
rise
,
and
the
Sea
rage
,
it
stands
unmovable
,
like
to
Mount
Sion
that
cannot
be
removed
:
and
why
,
because
it
is
builded
on
a
Rock
.
The
Papists
then
that
goe
without
this
faith
in
Christ
,
may
come
with
a
shivering
of
feare
,
but
they
cannot
come
with
boldnesse
:
or
,
that
we
may
be
liberall
to
them
,
they
may
come
with
impudence
,
but
they
cannot
come
with
boldnesse
:
for
in
Christ
wee
have
accesse
with
boldnesse
,
faith
the
Apostle
.
And
thus
farre
have
I
exercised
my selfe
in
the
Scripture
:
if
any
say
,
I
might
have
made
choise
of
more
and
more
pregnant
places
.
I
answer
:
that
I
thinke
these
pregnant
enough
,
and
I
know
this
truth
impregnable
,
and
therefore
I
need
not
be
very
scrupulous
.
You
have
heard
how
the
Papists
dishonour
Christ
crucified
,
by
the
honour
that
they
give
to
Saints
canonized
:
the
Saints
that
have
gone
before
us
,
are
indeed
a
cloud
of
glorious
witnesses
,
as
the
Apostle
speakes
to
the
Hebrewes
,
wherewith
we
,
who
are
the
sonnes
of
promise
,
are
encompassed
in
our
journey
:
but
they
comming
after
them
,
have
made
them
a
cloud
of
grosse
idolatry
,
wherewith
Christ
,
who
is
the
Sun
of
Righteousnesse
,
is
eclipsed
in
his
glory
:
You
have
heard
in
particular
how
they
commit
folly
with
the
Virgin
Mary
.
I
touched
that
point
but
sparingly
:
but
if
a
man
would
take
the
paines
to
turne
over
their
stinking
Rosaries
,
but
halfe
so
much
as
they
do
their
beads
in
a
day
,
he
should
soone
perceive
that
the
name
of
Christ
is
out
of
fashion
,
out
of
date
,
and
the
name
of
the
Virgin
in
the
freshest
honour
:
the
withered
lawrels
of
Christ
are
faine
to
vaile
the
bonnet
,
and
give
place
to
the
flourishing
,
prime
,
and
greene
garlands
of
the
Virgin
,
as
Lucullus
did
once
to
Pompeyes
.
And
if
there
be
any
that
make
shew
to
kisse
the
Sonne
,
as
the
Psalmist
speaks
,
it
is
to
be
feared
,
that
it
is
not
because
they
are
afraid
least
he
,
but
least
she
be
angry
:
or
,
according
to
our
common
speech
,
Many
kisse
the
child
for
the
mothers
sake
:
they
kisse
the
child
,
but
their
mouth
waters
at
the
mothers
lips
:
they
make
much
of
the
child
,
and
dandle
it
in
their
armes
,
but
it
is
but
to
insinuate
themselves
into
the
sweet
imbraces
of
the
mother
.
And
yet
these
filthy
monsters
,
of
lust
(
for
they
are
no
better
than
monsters
,
bewitched
out
of
the
shape
of
men
by
the
powerfull
charmes
of
the
Romish
Circe
,
and
her
golden
cup
of
fornication
)
these
filthy
monsters
do
so
please
themselves
in
their
filthinesse
,
that
,
as
S.
Peter
speakes
,
they
speak
evill
of
us
,
as
of
those
that
doe
evill
,
and
thinke
it
strange
that
we
do
not
run
with
them
into
the
same
excesse
of
riot
.
Like
some
fond
and
amarous
bridegroome
newly
wedded
,
that
dotes
,
may
chance
,
upon
an
homely
spouse
,
and
wonders
that
all
his
neighbours
do
not
meet
him
with
their
mouthes
full
of
wonder
and
gratulation
:
that
they
do
not
worship
her
whom
he
adores
:
because
,
forsooth
,
she
is
written
for
a
Saint
in
the
Calender
of
his
heart
,
he
thinks
she
should
be
received
for
a
Queen
in
the
Charter
of
their
Parish
:
because
she
is
the
idoll
of
his
fancy
,
he
thinks
she
should
be
the
Goddesse
of
their
faith
:
he
is
so
well
acquainted
with
the
zeale
of
his
owne
private
devotion
,
that
he
cannot
but
admire
what
cold
blast
of
stupid
ignorance
or
envie
(
for
he
hath
not
the
power
to
think
it
any
other
)
hath
so
frozen
and
congeal'd
their
dull
spirits
,
that
his
Sun
doth
not
melt
them
into
his
mold
,
that
they
will
not
be
reduced
to
his
temperature
.
But
the
truth
is
,
as
I
said
before
,
we
give
more
unto
the
Virgin
,
that
they
do
:
they
would
have
her
worshipfull
,
we
would
have
her
honourable
:
an
easie
Herald
would
decide
the
controversie
,
which
were
the
better
title
:
and
an
easie
Divine
,
which
were
the
Antidicomarianitae
,
they
or
we
:
but
it
is
a
fit
of
frenzie
,
not
of
love
,
that
transporteth
them
:
the
untamed
horses
of
distempered
passion
,
as
Plato
cals
them
,
have
so
hurried
and
whirled
about
the
crazie
chariot
of
their
reason
,
that
they
have
frighted
them
out
of
their
little
wits
,
and
set
the
wheeles
of
judgement
(
upon
which
they
should
have
run
steadily
)
quite
beside
the
socket
.
And
therefore
we
have
taken
such
a
course
with
them
,
as
,
you
know
,
1.
We
have
cal'd
upon
them
by
a
generall
discourse
,
as
faithfull
friends
,
to
reclaime
them
from
this
folly
.
2.
We
have
set
the
Scripture
,
as
a
grave
over-seer
,
to
frowne
upon
them
,
and
chide
them
into
their
wits
againe
:
this
hath
done
little
good
yet
;
and
therefore
we
must
now
try
the
last
remedy
:
if
they
will
not
learne
of
the
word
at
Ierusalem
,
we
must
send
them
to
schoole
to
Bethlehem
,
(
a
place
appointed
for
men
in
their
case
)
and
there
set
Reason
,
like
a
severe
master
,
to
disple
them
every
day
,
and
whip
their
wandring
wits
from
place
to
place
,
(
as
they
do
vagabonds
)
till
they
returne
to
the
place
from
whence
they
came
,
and
regaine
the
seat
of
their
Nativity
,
together
with
the
Scepter
of
their
Regencie
.
FINIS
.